In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Ní ọjọ́ iwájú tí ó súnmọ́, Rọ́ṣíà yóò parí ogun ní Ukraine pẹ̀lú ìṣẹ́gun, ìṣẹ́gun náà yóò sì fi ara rẹ̀ hàn gẹ́gẹ́ bí ìbẹ̀rẹ̀ òpin fún Putin àti Rọ́ṣíà. Gẹ́gẹ́ bí Gorbachev ṣe tún ìjọba-ọba rẹ̀ ṣe (perestroika) lẹ́yìn náà sì sá lọ sí Àjọ Ìṣọ̀kan Àgbáyé, bẹ́ẹ̀ ni a ó mú Rọ́ṣíà ti ìṣèlú wá sábẹ́ àṣẹ Àjọ Ìṣọ̀kan Àgbáyé, nígbà tí a ó sì mú Rọ́ṣíà ti ẹ̀sìn wá sábẹ́ ìṣàkóso ipò póòpù. A ó dìbò yan Trump ní ọdún 2024, yóò sì borí lórí àwọn Democrat àgbáyé àti àwọn onígbàgbọ́ ara Republikani tí wọ́n jẹ́ alágbáyé, yóò sì dá àjọṣepọ̀ sílẹ̀ pẹ̀lú àwọn alágbáyé ti Àjọ Ìṣọ̀kan Àgbáyé, fún ète yíyanjú àbájáde ìparun Putin àti Rọ́ṣíà. Nígbà náà ni aṣẹ́wó Taya yóò bẹ̀bẹ̀ fún Rọ́ṣíà.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

Nínú Ogun Panium, ìtàn ti àkọ́kọ́ nínú àwọn ogun mẹ́ta ti ẹsẹ̀ ogójì ni a tún ṣe. Nínú ogun àkọ́kọ́, tí ìṣubú Soviet Union ní ọdún 1989 ṣàpẹẹrẹ rẹ̀, àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn ṣiṣẹ́ gẹ́gẹ́ bí ọmọ-ogun aṣojú ti ìjọ pàápàá. Ààrẹ àkọ́kọ́ náà jẹ́ ọmọ ẹgbẹ́ Republican, èyí sì ń fi àmì hàn pé ẹni ìkẹyìn náà pẹ̀lú yóò jẹ́ ààrẹ Republican. A mọ̀ ààrẹ àkọ́kọ́ náà fún ọ̀rọ̀-ìpolongo rẹ̀ nípa ògiri aṣọ irin, èyí tí, gẹ́gẹ́ bí àmì ọ̀nà àsọtẹ́lẹ̀, wó lulẹ̀ nígbà tí Ògiri Berlin wó lulẹ̀ ní November 9, 1989. Ààrẹ Republican ìkẹyìn náà ni a ó sì mọ̀ fún ọ̀rọ̀-ìpolongo rẹ̀ nípa ògiri tó wà lórí ààlà gúúsù Orílẹ̀-Èdè Amẹ́ríkà, àti àmì ọ̀nà tí yóò samisi ẹ̀rí Trump nípa kíkó ògiri náà ni yóò jẹ́ òfin Ọjọ́-Àìkú, níbi tí “ògiri ìyàtọ̀ láàárín ìjọ àti ìjọba” àpẹẹrẹ náà ti yóò kúrò.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Ààrẹ àkọ́kọ́ yẹn jẹ́ ìràwọ̀ tẹ́lẹ̀ nínú ilé iṣẹ́ agbóhùnsáfẹ́fẹ́, ẹni tí a mọ̀ fún òye ọ̀rọ̀ rẹ̀ tó múlẹ̀ àti ìmọ̀ràn ìtànràn rẹ̀. Ààrẹ ìkẹyìn jẹ́ ìràwọ̀ tẹ́lẹ̀ nínú ilé iṣẹ́ agbóhùnsáfẹ́fẹ́, ẹni tí a mọ̀ fún òye ọ̀rọ̀ rẹ̀ tó múlẹ̀ àti ìmọ̀ràn ìtànràn rẹ̀. Ọdún 1989 jẹ́ àmì ìtúká ìjọba agbára tí a mọ̀ sí Soviet Union, àti ìkẹyìn nínú àwọn ogun mẹ́ta inú ẹsẹ̀ ogójì dúró fún ìtúká ìjọba agbára tí a mọ̀ sí Russia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Ìjà Páníọ́mù ni ìjà kẹta àti ìkẹyìn ti ẹsẹ̀ ogójì, a sì ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìjà àkọ́kọ́. Nígbà tí ìjà àkọ́kọ́ parí, gbogbo ayé jẹ́wọ́ pé agbára ńlá kan ṣoṣo tí ó wà ní ayé ni Orílẹ̀-Èdè Amẹ́ríkà. Ìṣàkóso àgbáyé yẹn ni a ó tún ṣe ní ìparí ìjà ìkẹyìn, nítorí níbẹ̀ ni, láìka ìfọ̀kànsìn tí Antiochus III àti Philip ti Makedonia dá sílẹ̀, (Orílẹ̀-Èdè Amẹ́ríkà àti Àwọn Orílẹ̀-Èdè Aṣọ̀kan), Orílẹ̀-Èdè Amẹ́ríkà (wòlíì èké) yóò jẹ́ ìdásílẹ̀ gẹ́gẹ́ bí ọba àkọ́kọ́ lórí àwọn ọba mẹ́wàá (dragoni—Àwọn Orílẹ̀-Èdè Aṣọ̀kan.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Àwọn ogun mẹ́ta tí ẹsẹ̀ ogójì sọ ní àmì-ìdánimọ̀ “Òtítọ́,” nítorí pé èkínní ń ṣojú fún ìkẹyìn, ogun àárín sì ń ṣojú fún ìṣọ̀tẹ̀. Ẹgbẹ́-ogun àfidípò àkọ́kọ́ àti ti ìkẹyìn tí ó ṣẹ́gun (Orílẹ̀-èdè Amẹ́ríkà) borí, ṣùgbọ́n ẹgbẹ́-ogun àfidípò kejì ṣègbé, ẹgbẹ́-ogun àfidípò kejì náà sì ni Násììsìmù, àpẹẹrẹ àgbáyé fún ìṣọ̀tẹ̀.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Àwọn ìpolongo òṣèlú mẹ́ta ti Donald Trump ru ààmì “Òtítọ́,” nítorí ó ṣẹ́gun ìdìbò nínú ìpolongo àkọ́kọ́ àti ìkẹyìn rẹ̀, ṣùgbọ́n nínú ìpolongo àárín náà, a ṣẹ́gun rẹ̀ nípasẹ̀ ẹranko àìgbàgbọ́ nínú Ọlọ́run, èyí tí í ṣe agbára dragoni, tí ó tún jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ tí lẹ́tà kẹtàlá nínú alífábẹ́ẹ̀tì Hébérù ń ṣojú, lẹ́tà náà tí, nígbà tí a bá fi í pọ̀ mọ́ lẹ́tà àkọ́kọ́ àti ìkẹyìn, ń dá ọ̀rọ̀ Hébérù náà “Òtítọ́” sílẹ̀.

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Ẹsẹ̀ kẹwàá nínú Danieli mọ́kànlá tọ́ka sí àkókò òpin ní ọdún 1989, ẹsẹ̀ kẹrìndínlógún sì tọ́ka sí òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Àwọn ẹsẹ̀ kẹwàá sí kẹẹ̀ẹ́dógún ń ṣojú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, èyí tí ó jẹ́ apá ìwé Danieli tí a fi èdìdì dì títí di àwọn ọjọ́ ìkẹyìn. Nígbà tí a bá fi àwọn ẹsẹ̀ kẹwàá sí kẹẹ̀ẹ́dógún sílẹ̀ (ìlà lórí ìlà) sínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, apá Danieli tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn yóò ṣí sílẹ̀. A ó tú èdìdì kúrò lórí apá náà ní kété kí àkókò ìdánwò fún àwọn olùpa Ọjọ́-Ìsinmi tó parí ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Nítorí náà, ó ń ṣojú èdìdì ìkẹyìn tàbí èdìdì keje.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Nígbà tí ó sì ṣí èdìdì keje náà, ìdákẹ́jẹ sì wà ní ọ̀run fún ààbò wákàtí kan bí. Mo sì rí àwọn angẹli méje tí wọ́n dúró níwájú Ọlọ́run; a sì fún wọn ní ìpè méje. Angẹli mìíràn sì wá, ó sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ, ó mú àwo tùràrí wúrà; a sì fi tùràrí púpọ̀ fún un, kí ó lè fi í pẹ̀lú àdúrà gbogbo àwọn ènìyàn mímọ́ lórí pẹpẹ wúrà tí ó wà níwájú ìtẹ́. Èéfín tùràrí náà sì, tí ó bá àdúrà àwọn ènìyàn mímọ́ lọ, gòkè lọ sí iwájú Ọlọ́run láti ọwọ́ angẹli náà. Angẹli náà sì mú àwo tùràrí náà, ó sì fi iná pẹpẹ náà kún un, ó sì ju ú sí ayé: ohùn sì wà, àti àrá, àti mànàmáná, àti ìmìtìtì ilẹ̀. Àwọn angẹli méje tí wọ́n ní ìpè méje náà sì pèsè ara wọn láti fọn wọn. Ìfihàn 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Àwọn áńgẹ́lì méje pẹ̀lú àwọn ipè méje náà ń ṣojú ìdájọ́ ìmúṣẹ tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, wọ́n sì tún ń ṣojú ìdájọ́ ìmúṣẹ tí ó bẹ̀rẹ̀ nígbà tí Míkáẹ́lì dìde tí àkókò ìdánwò ènìyàn sì ti parí. Àkókò àkọ́kọ́, láti òfin Ọjọ́ Àìkú títí Míkáẹ́lì yóò fi dìde, àwọn ìdájọ́ Ọlọ́run dà pọ̀ mọ́ àánú, ṣùgbọ́n lẹ́yìn náà àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn ni àwọn ìdájọ́ Ọlọ́run tí a kò dà pọ̀ mọ́ àánú. Ìṣípayá èdìdì keje ni àkókò tí a ti ń pèsè àwọn ìdájọ́ ìmúṣẹ náà, gẹ́gẹ́ bí àwọn áńgẹ́lì méje náà ti ṣojú rẹ̀.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Nínú orí kejì àti kẹsàn-án ìwé Dáníẹ́lì, “àdúrà àwọn ẹni mímọ́” ni a fi hàn gẹ́gẹ́ bí àdúrà láti lóye àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú àlá ìkọ̀kọ̀ Nebukadinésárì nípa ère àwọn ẹranko, àti ìrònúpìwàdà àti ìjẹ́wọ́ ẹ̀ṣẹ̀ tí ó ní í ṣe pẹ̀lú “àkókò méje,” ti orí kẹrìnlélógún ìwé Léfítíkù. Àwọn àdúrà tí a dà pọ̀ mọ́ tùràrí nínú “àwo tùràrí wúrà” tí ó gòkè lọ síwájú Ọlọ́run, ni àwọn tí a pè láti wà láàárín ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún ni ń gbàdúrà rẹ̀, àwọn tí ní àkókò náà gba èdìdì Ọlọ́run alààyè, bí a ti ju iná láti orí pẹpẹ sínú ayé.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Nínú orí kẹsàn-án ìwé Ẹsẹ́kíẹ́lì, àwọn ènìyàn mímọ́ wọ̀nyẹn náà gan-an ń súfèé, wọ́n sì ń ké nítorí àwọn ìríra tí a ń ṣe ní ilẹ̀ náà àti nínú ìjọ, àti bí wọ́n ṣe ń fihàn ìbànújẹ́ wọn tó jinlẹ̀ fún ẹ̀ṣẹ̀, áńgẹ́lì tí ń ṣe ìdìdì sì ń fi àmì kan lé iwájú orí wọn. Gẹ́gẹ́ bí ó ti rí nínú orí kẹjọ Ìfihàn, àwọn ìdájọ́ tí àwọn áńgẹ́lì apanirun dúró fún wà níbẹ̀ ní ẹ̀yìn, wọ́n ń dúró de àṣẹ pé iṣẹ́ ìdìdì ti parí.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Pẹ̀lú ìpéye tí kì í ṣìnà, Ẹni Aláìlópin ṣì ń pa àkọsílẹ̀ mọ́ pẹ̀lú gbogbo orílẹ̀-èdè. Nígbà tí a ṣì ń fi àánú Rẹ̀ hàn pẹ̀lú àwọn ìpè sí ìrònúpìwàdà, àkọsílẹ̀ yìí yóò ṣì wà ní ṣíṣí; ṣùgbọ́n nígbà tí àwọn iye náà bá dé ìwọ̀n kan tí Ọlọ́run ti yàn kalẹ̀, iṣẹ́ ìbínú Rẹ̀ yóò bẹ̀rẹ̀. A pa àkọsílẹ̀ náà. Sùúrù àtọ̀runwá dópin. Kò sí ẹ̀bẹ̀ àánú mọ́ fún wọn.”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Wòlíì náà, bí ó ti ń wo sísàlẹ̀ nípasẹ̀ àwọn ìran, rí àkókò yìí níwájú ìran rẹ̀. Àwọn orílẹ̀-èdè ayé ìgbà yìí ti jẹ́ alábàápín nínú àwọn àánú tí kò ní àfiwé. A ti fi èyí tí ó yàn jù lọ nínú àwọn ìbùkún ọ̀run fún wọn; ṣùgbọ́n ìgbéraga tí ó pọ̀ sí i, ojúkòkòrò, ìbọ̀rìṣà, ìkẹ́gàn Ọlọ́run, àti àìmọrírì kékeré ni a kọ sí wọn lórí. Wọ́n ń tètè pa ìṣírò wọn mọ́ pẹ̀lú Ọlọ́run.”

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Ṣùgbọ́n ohun tí ń mú kí n mi ní ìwarìrì ni òtítọ́ náà pé àwọn tí wọ́n ti ní ìmọ́lẹ̀ àti àwọn ànfààní tí ó tóbi jùlọ ti di aláìmọ́ nípasẹ̀ àìṣòdodo tí ó gbilẹ̀ káàkiri. Nípa ìfàsẹ́yìn àwọn aláìṣòdodo tí ó yí wọn ká, ọ̀pọ̀lọpọ̀, àní nínú àwọn tí ń jẹ́wọ́ òtítọ́ pẹ̀lú, ti di tútù, a sì ti fi agbára ìṣàn búburú tí ó lágbára tẹ wọn ba. Ẹ̀gàn gbogbo ayé tí a ń ju sórí ìwà-bí-Ọlọ́run tòótọ́ àti ìwà mímọ́ ń mú kí àwọn tí kò so ara wọn mọ́ Ọlọ́run pẹkipẹki pàdánù ọ̀wọ̀ tí wọ́n yẹ kí wọ́n ní fún òfin Rẹ̀. Bí wọ́n bá ń tẹ̀lé ìmọ́lẹ̀ náà tí wọ́n sì ń ṣègbọràn sí òtítọ́ láti inú ọkàn, òfin mímọ́ yìí ì bá dà bí ohun tí ó ṣeyebíye jùlọ sí wọn nígbà tí a bá ń kẹ́gàn rẹ̀ báyìí tí a sì ń fi í sí ẹ̀gbẹ́ kan. Bí àìbọ̀wọ̀ fún òfin Ọlọ́run ṣe ń túbọ̀ hàn gbangba sí i, bẹ́ẹ̀ ni ìlà ìyàtọ̀ láàrín àwọn olùṣọ́ rẹ̀ àti ayé ṣe ń túbọ̀ yé kedere sí i. Ìfẹ́ fún àwọn àṣẹ àtọ̀runwá ń pọ̀ sí i lọ́dọ̀ ẹgbẹ́ kan gẹ́gẹ́ bí ẹ̀gàn sí wọn ṣe ń pọ̀ sí i lọ́dọ̀ ẹgbẹ́ kejì.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Ìṣòro náà ti sún mọ́lé lọ́pọ̀lọpọ̀. Àwọn iye tí ń pọ̀ sí i yára fi hàn pé àkókò ìbẹ̀wò Ọlọ́run ti fẹ́rẹ̀ẹ́ dé. Bí ó tilẹ̀ jẹ́ pé kò fẹ́ nífẹ̀ẹ́ sí ìjíyà, síbẹ̀ yóò jẹni níyà, yóò sì ṣe é láìpẹ́. Àwọn tí ń rìn nínú ìmọ́lẹ̀ yóò rí àwọn àmì ewu tí ń súnmọ́; ṣùgbọ́n wọn kò gbọdọ̀ jókòó ní ìdákẹ́jẹ, ní ìrètí àìníbànújẹ sí ìparun náà, kí wọ́n máa tu ara wọn nínú pẹ̀lú ìgbàgbọ́ pé Ọlọ́run yóò dá àwọn ènìyàn Rẹ̀ bo ní ọjọ́ ìbẹ̀wò. Rárá o. Wọ́n yẹ kí wọ́n mọ̀ pé ojúṣe wọn ni láti ṣiṣẹ́ takuntakun láti gba àwọn ẹlòmíràn là, ní fífi ìgbàgbọ́ líle wo Ọlọ́run fún ìrànlọ́wọ́. ‘Àdúrà onítara tó lágbára ti olódodo ń ṣe ní ipa púpọ̀.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Iwúkàrà ìwà-bí-Ọlọ́run kò tíì pàdánù agbára rẹ̀ pátápátá. Ní àsìkò tí ewu àti ìrẹ̀wẹ̀sì ìjọ bá pọ̀ jùlọ, ẹgbẹ́ kékeré tí wọ́n dúró nínú ìmọ́lẹ̀ yóò máa kẹ́dùn, wọ́n yóò sì máa ké, nítorí àwọn ìríra tí a ń ṣe ní ilẹ̀ náà. Ṣùgbọ́n ní pàtàkì jùlọ, àdúrà wọn yóò máa gòkè lọ nítorí ìjọ, nítorí àwọn ọmọ ẹgbẹ́ rẹ̀ ń hùwà gẹ́gẹ́ bí àṣà ayé.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Àwọn àdúrà kíkankíkan ti díẹ̀ nínú àwọn olóòótọ́ wọ̀nyí kì yóò jẹ́ asán. Nígbà tí Olúwa bá jáde wá gẹ́gẹ́ bí olùgbẹ̀san, yóò tún wá gẹ́gẹ́ bí olùdáàbò bo gbogbo àwọn tí wọ́n ti pa ìgbàgbọ́ mọ́ nínú ìwà mímọ́ rẹ̀, tí wọ́n sì ti pa ara wọn mọ́ láìní àbàwọ́n kúrò nínú ayé. Ní àkókò yìí gan-an ni Ọlọ́run ti ṣe ìlérí láti gbẹ̀san fún àwọn àyànfẹ́ tirẹ̀, tí ń ké pè É lọ́sàn-án àti lóru, bí ó tilẹ̀ jẹ́ pé Ó faradà pẹ̀lú wọn fún ìgbà pípẹ́.”

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

“Aṣẹ náà ni pé: ‘Lọ láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi ààmì sí iwájú orí àwọn ọkùnrin tí ń kẹ́dùn tí wọ́n sì ń ké nítorí gbogbo àwọn ohun ìríra tí a ń ṣe láàrín rẹ̀.’ Àwọn ẹni tí ń kẹ́dùn tí wọ́n sì ń ké wọ̀nyí ti ń gbé ọ̀rọ̀ ìyè kalẹ̀; wọ́n ti báni wí, wọ́n ti fúnni ní ìmọ̀ràn, wọ́n sì ti bẹ̀bẹ̀. Àwọn kan tí wọ́n ti ń bu Ọlọ́run láìyì bọ́ ronú pìwà dà, wọ́n sì rẹ ara ọkàn wọn sílẹ̀ níwájú Rẹ̀. Ṣùgbọ́n ògo Oluwa ti kúrò lórí Ísírẹ́lì; bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ṣì ń bá a lọ nínú àwòrán ẹ̀sìn, agbára àti ìwàláàyè Rẹ̀ kò sí.” Testimonies, ìdìpọ̀ 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún ṣí ìtàn ìpamọ́ ti ẹsẹ̀ ogójì sílẹ̀, àti nípa bẹ́ẹ̀ wọ́n sì ń fi hàn ní àkókò kan náà pé fífí èdìdì mọ́ ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún náà ni a ti ń ṣe nísinsin yìí lórí àwọn tí wọ́n ti mú àwọn ohun tí a béèrè nínú àwọn àdúrà tí a ṣàpẹẹrẹ wọn nípasẹ̀ Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta nínú orí kejì, àti nípasẹ̀ Dáníẹ́lì nínú orí kẹ́sàn-án ṣẹ. Ìyàtọ̀ tó wà láàárín àwọn àdúrà méjèèjì ni a lè mọ̀ gẹ́gẹ́ bí àdúrà fún ìmọ̀ nípa àwọn ìṣẹ̀lẹ̀ òde ti àsọtẹ́lẹ̀ (Dáníẹ́lì 2), àti àdúrà láti mọ ìrírí inú ti àsọtẹ́lẹ̀ (Dáníẹ́lì 9). Ìyàtọ̀ mìíràn ni pé àwọn ẹni mímọ́, gẹ́gẹ́ bí ẹgbẹ́ kan, ń wá láti lóye ìránṣẹ́ ìdánwò ti ère ẹranko náà (Dáníẹ́lì 2), ṣùgbọ́n wọ́n gbọ́dọ̀, gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan, ṣe iṣẹ́ ìrònúpìwàdà pípé (Dáníẹ́lì 9). Àwọn àdúrà wọn gbọ́dọ̀ wà nínú àyíká Ìsíkíẹ́lì 9, nítorí wọ́n gbọ́dọ̀ kún fún ìbànújẹ́ nítorí àwọn ẹ̀ṣẹ̀ inú ilẹ̀ náà àti inú ìjọ náà.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Ní àkókò tí ìbínú Rẹ̀ yóò jáde nínú ìdájọ́, àwọn onírẹ̀lẹ̀ wọ̀nyí, àwọn ọmọ-ẹ̀yìn Kristi tí a yà sí mímọ́, ni a ó fi yàtọ̀ sí gbogbo ayé yòókù nípasẹ̀ ìrora ọkàn wọn, èyí tí a ń fi hàn nínú ẹkún àti ìsọkún, ìbáwí àti ìkìlọ̀. Nígbà tí àwọn ẹlòmíràn ń gbìyànjú láti bo ibi tí ó wà pẹ̀lú aṣọ àpamọ́ra, tí wọ́n sì ń dá ìwà búburú ńlá tí ó gbilẹ̀ ní ibi gbogbo láre, àwọn tí wọ́n ní ìtara fún ọlá Ọlọ́run àti ìfẹ́ fún àwọn ọkàn ènìyàn kì yóò dákẹ́ láti lè rí ojúrere ẹnikẹ́ni gbà. A ń yọ àwọn ọkàn olódodo wọn lẹ́nu lójoojúmọ́ nítorí iṣẹ́ àìmọ́ àti ọ̀rọ̀ àìṣòdodo àwọn aláìṣòdodo. Wọ́n kò ní agbára láti dá ìṣàn àkúnya ẹ̀ṣẹ̀ tí ń sáré náà dúró, nítorí náà ìbànújẹ́ àti ìpayà kún wọn. Wọ́n ń ṣọ̀fọ̀ níwájú Ọlọ́run nígbà tí wọ́n rí i pé a ń gan ẹ̀sìn ní àwọn ilé gan-an ti àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá. Wọ́n ń ṣọ̀fọ̀, wọ́n sì ń fi ọkàn wọn jẹ ara nítorí pé ìgbéraga, ìfẹ́-ọkàn fún ọrọ̀, ìmọtara-ẹni-nìkan, àti ẹ̀tàn tó fẹ́rẹ̀ẹ́ jẹ́ ti gbogbo irú wà nínú ìjọ. Ẹ̀mí Ọlọ́run, tí ń rọni sí ìbáwí, ni a tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀, nígbà tí àwọn ìránṣẹ́ Satani ń yọ̀. A ń bu Ọlọ́run lórúkọ jẹ, a sì ti sọ òtítọ́ di aláìlágbára.”

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Àwọn ènìyàn tí kò ní inú-bíbànújẹ́ nítorí ìsọdàsẹ̀yìn ẹ̀mí tiwọn fúnra wọn, tí wọn kò sì ṣọ̀fọ̀ nítorí ẹ̀ṣẹ̀ àwọn ẹlòmíràn, ni a ó fi sílẹ̀ láìní èdìdì Ọlọ́run. Olúwa pa àwọn ìránṣẹ́ Rẹ̀ láṣẹ, àwọn ọkùnrin tí ohun ìjà ìpànìyàn wà lọ́wọ́ wọn pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn káàkiri ìlú náà, kí ẹ sì lu: kí ojú yín má ṣe dáni sí, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: pa àgbàlagbà àti ọ̀dọ́ run pátápátá, àti àwọn wúńdíá, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe súnmọ́ ọkùnrin kankan tí àmì náà wà lára rẹ̀; ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà tí wọ́n wà níwájú ilé náà.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

“Níbí ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní ìfarapa ìlù ìbínú Ọlọ́run. Àwọn àgbàlagbà, àwọn ẹni wọ̀nyẹn tí Ọlọ́run ti fún ní ìmọ́lẹ̀ ńlá tí wọ́n sì dúró gẹ́gẹ́ bí alábojútó àwọn àǹfààní ti ẹ̀mí àwọn ènìyàn, ti ta ìgbẹ́kẹ̀lé tí a fi sí wọn jẹ. Wọ́n ti gba ipò pé kò yẹ kí a retí àwọn iṣẹ́ ìyanu àti ìfarahàn àfihàn agbára Ọlọ́run gẹ́gẹ́ bí ní àwọn ọjọ́ àtijọ́. Àkókò ti yí padà. Ọ̀rọ̀ wọ̀nyí ń mú àìgbàgbọ́ wọn lágbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni Kò ní ṣe búburú. Ó kún fún àánú jù láti bẹ àwọn ènìyàn Rẹ̀ wò nínú ìdájọ́. Ní báyìí ni ‘Àlàáfíà àti ààbò’ ṣe di igbe láti ẹnu àwọn ènìyàn tí kì yóò tún gbé ohùn wọn sókè bí ipè mọ́ láti fi àwọn ìrékọjá wọn hàn fún àwọn ènìyàn Ọlọ́run àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù. Àwọn ajá adití wọ̀nyí tí kò fẹ́ gbó ni àwọn náà ni yóò ní ìrírí ẹ̀san ìgbẹ̀san òdodo ti Ọlọ́run tí a ti bínú sí. Àwọn ọkùnrin, àwọn omidan, àti àwọn ọmọ kékeré yóò ṣègbé papọ̀.” Testimonies, volume 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Ẹsẹ̀ kìíní àti kejì ti Dáníẹ́lì 11 bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989, gẹ́gẹ́ bí ẹsẹ̀ kẹwàá pẹ̀lú ti ṣe bẹ́ẹ̀. Ẹsẹ̀ kejì mú ìtàn náà lọ sí àkókò ìṣàkóso àkọ́kọ́ Donald Trump, lẹ́yìn náà ó sì fi ìtàn ìkọ̀kọ̀ kan sílẹ̀ láti ọ̀dọ̀ ààrẹ kẹfà tó lówó jùlọ yẹn títí dé ìjọba keje (Àjọ Ìṣọ̀kan Àgbáyé), tí Alẹkisándà Ńlá dúró fún. Láàárín Kṣẹ́ṣì, ọba ọlọ́rọ̀ nínú ẹsẹ̀ kejì, àti Alẹkisándà Ńlá, àwọn ọba Pérsia mẹ́jọ wà. Ìtàn ìkọ̀kọ̀ tí ó wà nínú ẹsẹ̀ kejì títí dé ẹsẹ̀ kẹta dúró fún àwọn ọba mẹ́jọ. Nítorí náà, láti ìparí àkókò ìṣàkóso àkọ́kọ́ Trump títí dé ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì, àpapọ̀ àwọn ọba mẹ́wàá ni ó wà, tí wọ́n bo gbogbo ìtàn ìkọ̀kọ̀ láti ẹsẹ̀ kejì sí ẹsẹ̀ kẹta ti Dáníẹ́lì orí 11.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Nọ́mbà mẹ́wàá jẹ́ àmì ìdánwò, àti ìdánwò tí ó ṣẹlẹ̀ nínú ìtàn gan-an náà ni dídá àwòrán ẹranko náà sílẹ̀. Ààrẹ kẹfà tí ó lọ́rọ̀ jùlọ náà ru àwọn olùgbékalẹ̀ àgbáyé sókè, bẹ̀rẹ̀ pẹ̀lú ìpolongo àkọ́kọ́ rẹ̀ ní ọdún 2015, àti ní ṣíṣe bẹ́ẹ̀ ó samisi ìbẹ̀rẹ̀ ìjàkadì láàárín àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá àti ẹranko dragoni ti àìgbàgbọ́ nínú Ọlọ́run, tí kì í dáwọ́ dúró títí di òfin Ọjọ́-Ìsinmi ti ẹsẹ̀ kẹrìndínlógún àti kọ́kànlélógójì. Nínú ogun náà, Donald Trump ni ààrẹ àkọ́kọ́ tí ó ru dragoni náà sókè, òun náà sì ni ẹni ìkẹyìn. Trump ni ààrẹ ìkẹyìn ti ẹranko ayé, àti Trump yóò di aṣáájú àkọ́kọ́ ti ìjọba keje. Ní ṣíṣe bẹ́ẹ̀, Trump dúró fún àkọ́kọ́ àti ìkẹyìn nínú àwọn ọba mẹ́wàá, àti mẹ́wàá dúró fún ìdánwò.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 àti 1798 dúró fún ìtàn mẹ́ta tí ó fi ìdí múlẹ̀ pé ààrẹ kẹjọ jẹ́ ẹni tí ó wà lára àwọn méje. 1776 dúró fún ìtẹ̀jáde Ìkéde Òmìnira, àti ìtàn Àpéjọ Àgbáyé Kọ́ńtínẹ́ńtì Kìíní àti Kejì. 1789 dúró fún àkókò kan nínú ìtàn nígbà tí wọ́n ṣe Àwọn Àpilẹ̀kọ Ìṣọ̀kan Àpapọ̀. Àkókò náà bẹ̀rẹ̀ ní 1781, ó sì parí pẹ̀lú ìtẹ̀jáde Òfin Orílẹ̀-èdè ní 1789. 1798 dúró fún ìtẹ̀jáde Àwọn Òfin Ajenjì àti Ìdàsílẹ̀, àti ìbẹ̀rẹ̀ ẹranko ilẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Àwọn Ìgbìmọ̀ Àgbáyé Àgbègbè ni a pín sí àsìkò àsọtẹ́lẹ̀ méjì: ìgbìmọ̀ àkọ́kọ́ àti ìgbìmọ̀ ìkẹyìn. Ìgbìmọ̀ Àgbáyé Àgbègbè Àkọ́kọ́ ní ààrẹ méjì, Peyton Randolph sì ni ààrẹ àkọ́kọ́. Ìgbìmọ̀ Àgbáyé Àgbègbè Kejì ní ààrẹ mẹ́fà. Peyton Randolph ni ààrẹ àkọ́kọ́ fún ìgbìmọ̀ Àkọ́kọ́, bẹ́ẹ̀ sì ni fún Ìgbìmọ̀ Àgbáyé Àgbègbè Kejì pẹ̀lú. Lapapọ̀, ààrẹ mẹ́jọ ni wọ́n wà ní gbogbo ìtàn Ìgbìmọ̀ Àgbáyé Àgbègbè Àkọ́kọ́ àti Kejì. Peyton Randolph ni ààrẹ àkọ́kọ́ fún Ìgbìmọ̀ Àkọ́kọ́ àti Kejì, nínú àsìkò àsọtẹ́lẹ̀ kan níbi tí ààrẹ mẹ́jọ wà, ṣùgbọ́n ààrẹ àkọ́kọ́ ní ọkọọkan àwọn àsìkò méjèèjì náà jẹ́ ẹni kan náà. Nítorí náà, bí ó tilẹ̀ jẹ́ pé àkókò ààrẹ mẹ́jọ wà, ní tòótọ́ ààrẹ méje péré ni wọ́n jẹ́. Ààrẹ àkọ́kọ́ náà jẹ́ lẹ́ẹ̀mejì gẹ́gẹ́ bí ààrẹ àkọ́kọ́ nínú ènìyàn méje tí wọ́n jẹ́ ààrẹ, nítorí náà Randolph dúró fún ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn méje, àti lórí ẹlẹ́rìí méjì ó jẹ́ àpẹẹrẹ àkàwé ti ààrẹ gidi àkọ́kọ́, ẹni tí í ṣe George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington ni a ṣojú fún nípasẹ̀ Randolph, nítorí náà Randolph, gẹ́gẹ́ bí ààmì Washington, ń gbé àwọn àbùdá àsọtẹ́lẹ̀ mejeeji ti Randolph ààrẹ àkọ́kọ́ kalẹ̀, àti pé Randolph ni ẹni kẹjọ, ẹni tí ó jẹ́ ti àwọn méje. Nítorí náà George Washington, gẹ́gẹ́ bí ààrẹ àkọ́kọ́ àti Gómìnà Àgbà àkọ́kọ́, jẹ́ ẹni kẹjọ pẹ̀lú ní ti àsọtẹ́lẹ̀, ó sì jẹ́ ti àwọn méje; Trump, gẹ́gẹ́ bí ààrẹ ìkẹyìn, yóò sì tún jẹ́ ẹni kẹjọ, ìyẹn ẹni tí ó jẹ́ ti àwọn méje.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Ààrẹ kejì ti Ìgbìmọ̀ Àgbáyé Kejì ti Kọ́ńtínẹ́ǹtì ni John Hancock. Ìgbìmọ̀ Àgbáyé Kejì ti Kọ́ńtínẹ́ǹtì parí ní ọdún 1781. Láti ọdún 1781 sí 1789, ni a fi ń tọ́ka sí ìtàn Àwọn Àpilẹ̀kọ Ìṣọ̀kan. Àkókò náà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọdún 1789, pẹ̀lú ìtẹ̀jáde Òfin Orílẹ̀-Èdè. Ní àkókò náà, àwọn ààrẹ mẹ́jọ tún wà. Àwọn Àpilẹ̀kọ Ìṣọ̀kan dúró gẹ́gẹ́ bí Òfin Orílẹ̀-Èdè àkọ́kọ́, ṣùgbọ́n àìlera Àwọn Àpilẹ̀kọ Ìṣọ̀kan yọrí sí fífi òmíràn rọ́pò rẹ̀, àti sí ìfọwọ́sí rẹ̀ láti ọwọ́ àwọn àgbègbè mẹ́tàlá sí Òfin Orílẹ̀-Èdè náà ní ọdún 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Ní àkókò yẹn, àwọn ààrẹ mẹ́jọ náà ní àwọn ààrẹ méje tí kì í ṣe ààrẹ nínú ìtàn àkókò tí àwọn Àpéjọ Àgbáyé Kọ́ńtínẹ́ǹtì méjì tí ó ṣáájú dúró fún, àti ẹni kan tí ó jẹ́ ààrẹ ní àkókò wòlíì àkọ́kọ́ yẹn. John Hancock ṣiṣẹ́ nínú Àpéjọ Àgbáyé Kọ́ńtínẹ́ǹtì kejì, bẹ́ẹ̀ sì ni nínú àkókò tí Àwọn Àrọ̀kọ Ìṣọ̀kan dúró fún. Ní ìpele ìsọtẹ́lẹ̀, àwọn ọkùnrin méje péré ni wọ́n jẹ́ ààrẹ ní àsìkò àwọn Àpéjọ Àgbáyé Kọ́ńtínẹ́ǹtì méjèèjì, nítorí náà ní ti ìsọtẹ́lẹ̀ John Hancock jẹ́ ọ̀kan nínú àwọn mẹ́jọ ní àkókò Àwọn Àrọ̀kọ Ìṣọ̀kan, ṣùgbọ́n ó tún jẹ́ ọ̀kan nínú àwọn ọkùnrin méje láti inú àkókò tí ó ṣáájú. Nítorí náà, òun ni ẹ̀kẹjọ, ẹni tí ó jẹ́ nínú àwọn méje náà.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Àkókò wòlíì kejì, tí a ṣojú fún nípa ọdún 1781 sí 1789, gẹ́gẹ́ bí àkókò àkọ́kọ́, ní ààrẹ kan (Hancock) tí ó jẹ́ ẹlẹ́ẹ̀kẹjọ, tí ó sì wà lára àwọn méje, gẹ́gẹ́ bí Randolph ti rí ní àkókò wòlíì àkọ́kọ́ tí 1776 ṣojú fún.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Nínú àkókò méjèèjì tí àwọn ààrẹ mẹ́jọ wà, àdììtú ti ẹ̀kẹjọ jẹ́ ẹni tí ó ti inú àwọn méje náà wá ni a ṣojú. Àwọn àkókò méjèèjì wọ̀nyí jẹ́ ẹ̀rí pé ààrẹ àkọ́kọ́ tòótọ́ (Washington) pẹ̀lú ní àdììtú àsọtẹ́lẹ̀ tí a so mọ́ ààmì-ìṣàpẹẹrẹ rẹ̀, nípasẹ̀ àkàwé tí Randolph dúró fún. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí ń sọ̀rọ̀ nípa Trump. Trump gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹsẹ̀ kìíní àti kejì ní orí kọkànlá, ni a ṣàfihàn nípasẹ̀ àkókò ìṣàkóso àkọ́kọ́ rẹ̀ nìkan, èyí tí ó parí nígbà tí a jí ìdìbò kejì náà nípasẹ̀ ẹranko tí ó jáde láti inú hòòhò aláìnísàlẹ̀.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Ìtàn tí ó mú àwọn ẹsẹ̀ wọ̀nyẹn ṣẹ, ní ìtàn àṣírí kan láàárín àkókò ọba ọlọ́rọ̀ jùlọ yẹn (Xerxes) àti ìfarahàn Alexander the Great, tí ń ṣàpẹẹrẹ òfin Ọjọ́-Àìkú, nígbà tí àwọn ọba mẹ́wàá di ìjọba keje fún ìgbà díẹ̀. Láàárín ọba ọlọ́rọ̀ náà àti àwọn ọba mẹ́wàá tí wọ́n fara mọ́ra láti fi ìjọba keje wọn fún ìjọba póòpù, àwọn ọba mẹ́jọ wà. Àwọn ọba mẹ́jọ wọ̀nyẹn tí wọ́n dá ìtàn àṣírí ẹsẹ̀ kejì sí ẹsẹ̀ kẹta pọ̀, rí ẹlẹ́rìí méjì ti àwọn ààrẹ mẹ́jọ nínú ìtàn ọdún 1776, 1789 àti 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Ìtàn náà gbé ààmì ìṣàpẹẹrẹ ọdún méjìlélógún, tí ó fi ń dá a mọ̀ gẹ́gẹ́ bí ìtàn ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì nígbà tí Ìwà-Ọlọ́run bá darapọ̀ mọ́ ẹ̀dá ènìyàn. Ó tún gbé ẹ̀rí “Òtítọ́” náà, nítorí ìbẹ̀rẹ̀ ń samisi òmìnira, ìparí sì ń samisi ìyọkúrò òmìnira, nígbà tí ọdún mẹ́tàlá lẹ́yìn 1776, àwọn kólónì mẹ́tàlá fọwọ́ sí Òfin Àgbà. Ó tún ń fi àwọn àkókò méjì ti ọba mẹ́jọ (àwọn ààrẹ) hàn, tí àwọn méjèèjì ní àdììtú pé ẹni kẹjọ jẹ́ nínú àwọn méje.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump gẹ́gẹ́ bí ààrẹ kẹfà ní ọdún 2016, àti gẹ́gẹ́ bí aṣáájú ìkẹyìn ti ìjọba kẹfà, tún ń ṣojú ẹni àkọ́kọ́ àti ẹni ìkẹyìn nínú ọba mẹ́wàá tí ń tẹ̀ lé ara wọn. Nọ́mbà mẹ́wàá ń ṣe ìdánimọ̀ ìlànà ìdánwò ìtàn náà, àti ìdánwò tí ó ṣáájú tí ó sì parí ní òfin ọjọ́ Àìkú ni ìmúlẹ̀ àwòrán ẹranko náà. Àwòrán àlá ẹranko Nebukadnessari ń ṣojú ìjọba mẹ́jọ, àti ní ṣíṣe bẹ́ẹ̀ ó ń pèsè ẹ̀rí pé ìdánwò àwòrán ẹranko náà ni a fi nọ́mbà “mẹ́jọ” ṣojú.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Nínú ìtàn ìdánwò ìlà àwọn Maccabees, tí ń ṣojú fún ìlà ìwo Pùrótẹ́sítáǹtì apẹ̀yìndà àti ìlà ìwo Olómìnira apẹ̀yìndà tí Antiochus III ṣojú fún, àwọn ìlà àti àwọn ìwo náà parapọ̀ di ìwo kan ṣoṣo, èyí tí ó jẹ́ àwòrán ipò póòpù. Nínú ìtàn kan náà, àwòrán Ọlọ́run ni a tún hàn ní kíkún àti títí láé nínú àwọn tí a ṣojú wọn gẹ́gẹ́ bí ọgọ́rùn-ún àti mẹ́rìnlélógójì ẹgbẹ̀rún.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì ni a tú sílẹ̀ nínú ìtàn ìkọ̀kọ̀ ẹsẹ̀ kejì títí dé ẹsẹ̀ kẹta, àti ìtàn ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún. Nígbà tí Trump bá di ààrẹ kẹjọ tí ó jẹ́ ti àwọn méje ní ìgbà ìbúra rẹ̀ ní January 20, 2025, àwọn ọba mẹ́jọ láàárín Xerxes àti Alexander the Great yóò sàmì dídé ìdásílẹ̀ àwòrán ẹranko náà, àti Trump ń ṣojú ẹni àkọ́kọ́ àti ẹni ìkẹyìn nínú àwọn ọba mẹ́wàá tí ń tẹ̀ lé ara wọn.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Mo sì rí ìwé kan ní ọwọ́ ọ̀tún Ẹni tí ó jókòó lórí ìtẹ́, tí a kọ sínú rẹ̀ àti lẹ́yìn rẹ̀, tí a sì fi èdìdì méje dì í. Mo sì rí angẹli alágbára kan tí ń kéde pẹ̀lú ohùn ńlá pé, Ta ni ó yẹ láti ṣí ìwé náà, àti láti tú èdìdì rẹ̀? Kò sì sí ẹni kankan ní ọ̀run, tàbí lórí ilẹ̀-ayé, tàbí lábẹ́ ilẹ̀-ayé, tí ó lè ṣí ìwé náà, tàbí kó tilẹ̀ wo inú rẹ̀. Mo sì sunkún gidigidi, nítorí a kò rí ẹni kankan tí ó yẹ láti ṣí ìwé náà àti láti kà á, tàbí kó tilẹ̀ wo inú rẹ̀. Ọ̀kan nínú àwọn àgbàgbà náà sì wí fún mi pé, Má sọkún: wò ó, Kìnnìún ẹ̀yà Juda, Gbòǹgbò Dáfídì, ti ṣẹ́gun láti ṣí ìwé náà, àti láti tú èdìdì méje rẹ̀. Mo sì wò, sì kíyèsi i, ní àárín ìtẹ́ àti àwọn ẹranko mẹ́rin náà, àti ní àárín àwọn àgbàgbà náà, Ọ̀dọ́-Àgùntàn kan dúró bí ẹni pé a ti pa á, ó ní ìwo méje àti ojú méje, èyí tí í ṣe Ẹ̀mí méje ti Ọlọ́run tí a rán jáde lọ sí gbogbo ilẹ̀-ayé. Ó sì wá, ó sì gba ìwé náà láti ọwọ́ ọ̀tún Ẹni tí ó jókòó lórí ìtẹ́. Nígbà tí ó sì ti gba ìwé náà, àwọn ẹranko mẹ́rin náà àti àwọn àgbàgbà mẹ́rìnlélógún náà dojúbolẹ̀ níwájú Ọ̀dọ́-Àgùntàn náà, olúkúlùkù wọn ní duru àti ago wúrà tí ó kún fún tùràrí, èyí tí í ṣe àdúrà àwọn ẹni-mímọ́. Wọ́n sì kọ orin tuntun kan, wí pé, Iwọ yẹ láti gba ìwé náà, àti láti ṣí èdìdì rẹ̀: nítorí a pa Ọ́, o sì ti rà wá padà fún Ọlọ́run nípa ẹ̀jẹ̀ Rẹ láti inú gbogbo ẹ̀yà, àti ahọ́n, àti ènìyàn, àti orílẹ̀-èdè; O sì ti sọ wá di ọba àti àlùfáà fún Ọlọ́run wa: a ó sì jọba lórí ilẹ̀-ayé. Ìfihàn 5:1–10.