The previous article ended with the paragraph that read, “The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.”

Àpilẹ̀kọ tó ṣáájú parí pẹ̀lú àgbéyẹ̀wò yìí, “Ìgbéyàwó májẹ̀mú ti ọdún 313 dúró fún ìgbéyàwó májẹ̀mú ìkẹyìn ti agbára póòpù pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà—ọba àkọ́kọ́ nínú àwọn ọba mẹ́wàá ti Ìfihàn orí kẹtàlá-dín-lógún; agbára olókè méjì kan tí a fi àpẹẹrẹ hàn nípasẹ̀ agbára olókè méjì ti Faranse. Ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú Clovis ní ọdún 496 tí ó sì parí ní ìkẹyìn sí àṣẹ Justinian ní ọdún 533 àti ìgbéga póòpù sórí ìtẹ́ ní ọdún 538, dúró fún ìtàn láti ọdún 1989 títí dé òfin Ọjọ́-Àìkú.”

Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.

A fi àpẹẹrẹ Ronald Reagan nípasẹ̀ Clovis ní ọdún 496, a sì fi Donald Trump ṣàpẹẹrẹ nípasẹ̀ Justinian ní ọdún 533. Àṣẹ Justinian wá ní ọdún márùn-ún ṣáájú kí ìjọpápàkí gòkè sí orí ìtẹ́ ní ọdún 538, Ìlànà Milan sì wá ní ọdún mẹ́jọ ṣáájú òfin Àìkú ọjọ́ Àìkú àkọ́kọ́ ti ọdún 321. Àṣẹ náà àti ìlànà náà bá ara wọn mu gẹ́gẹ́ bí àmì ọ̀nà tí ó ṣáájú òfin ọjọ́ Àìkú.

Reagan

Rẹ́gàn

In 1870, Italian troops captured Rome (20 September 1870). The Papal States ceased to exist as a territorial state, and Pope Pius IX became the “prisoner in the Vatican.” With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler. In October of 1951, President Harry S. Truman nominated General Mark W. Clark as U.S. Ambassador to the Vatican. Strong opposition quickly arose from many Protestant churches and organizations, who argued that the appointment violated the separation of church and state. In January of 1952 General Clark withdrew his name.

Ní ọdún 1870, àwọn ọmọ-ogun Ítálì gba Róòmù (20 September 1870). Ìpínlẹ̀ Pápà dáwọ́ ìwàláàyè rẹ̀ dúró gẹ́gẹ́ bí ìpínlẹ̀ agbègbè, Pópù Pius IX sì di “ẹlẹ́wọ̀n nínú Vatican.” Níwọ̀n bí kò ti sí agbègbè Pápà kankan mọ́ tí a mọ̀ sí ìpínlẹ̀ aláṣẹ òmìnira, Orílẹ̀-èdè Amẹ́ríkà (gẹ́gẹ́ bí ọ̀pọ̀ orílẹ̀-èdè mìíràn) kò sì tún pa ìbáṣepọ̀ ìjọba pẹ̀lú Pópù mọ́ gẹ́gẹ́ bí alákòóso ayé. Ní October ọdún 1951, Ààrẹ Harry S. Truman yan General Mark W. Clark gẹ́gẹ́ bí Aṣojú Ìjọba Amẹ́ríkà sí Vatican. Ìtakò líle dìde ní kíákíá láti ọ̀dọ̀ ọ̀pọ̀ ìjọ àti àjọ Pùrótẹ́sítáǹtì, tí wọ́n jiyàn pé ìpò yíyan náà tako ìyapa ìjọ àti ìjọba. Ní January ọdún 1952, General Clark yọ orúkọ rẹ̀ kúrò.

On January 10, 1984, President Ronald Reagan and Pope John Paul II formally agreed to establish full diplomatic relations between the United States and the Holy See. April 9, 1984 William A. Wilson (who had already been serving as Reagan’s personal representative) presented his credentials and became the first U.S. Ambassador to the Holy See.

Ní ọjọ́ kẹwàá, oṣù kin-in-ni, ọdún 1984, Ààrẹ Ronald Reagan àti Póòpù John Paul II fara mọ́ ọn ní ìlànà pé kí wọ́n dá ìbáṣepọ̀ aṣojú ìjọba pípé sílẹ̀ láàárín Orílẹ̀-Èdè Amẹ́ríkà àti Holy See. Ní ọjọ́ kẹ́sàn-án, oṣù kẹrin, ọdún 1984, William A. Wilson (ẹni tí ó ti ń ṣiṣẹ́ tẹ́lẹ̀ gẹ́gẹ́ bí aṣojú àdáni Reagan) gbé àwọn ìwé-ẹ̀rí rẹ̀ kalẹ̀, ó sì di Aṣojú Orílẹ̀-Èdè Amẹ́ríkà àkọ́kọ́ sí Holy See.

Within the thirty-three years from 1951 until 1984 the resistance of Protestantism against Catholicism dissipated. The “arms” that stood for the papacy in 496 with Clovis typify Reagan in 1984 on through to 1989. Clovis represented the removal of the religion (paganism) that was restraining the papacy from rising back into power, and by 1984 the resistance of Protestantism to the rise of the papacy had been taken away. The “daily” (paganism) had been removed, and Paul describes that removing of the resistance of paganism to the papacy as a “falling away.”

Láàárín ọdún mẹ́tàlélọ́gbọ̀n láti 1951 títí dé 1984, ìfaradà ìṣòro-òdì ti Pọ́tẹ́sítáǹtì sí Kátólíìkì tú ká. “Àwọn apá” tí wọ́n dúró fún ìjọ papacy ní 496 pẹ̀lú Clovis jẹ́ àpèjúwe Reagan ní 1984 títí lọ sí 1989. Clovis ṣàpẹẹrẹ ìyọkúrò ẹ̀sìn náà (ìbọ̀rìṣà) tí ń dí papacy lọ́wọ́ láti tún dìde padà sínú agbára, àti ní 1984 a ti mú ìfaradà ìṣòro-òdì ti Pọ́tẹ́sítáǹtì sí ìdàsókè papacy kúrò. “Ojoojúmọ́” náà (ìbọ̀rìṣà) ni a yọ kúrò, Pọ́ọ̀lù sì ṣàpèjúwe ìyọkúrò ìfaradà ìṣòro-òdì ìbọ̀rìṣà sí papacy gẹ́gẹ́ bí “ìṣubú kúrò nínú ìgbàgbọ́.”

The symbolic church of compromise represented by Constantine the Great and the history of 313 unto 538 represented a period when a church compromised itself and fell away. The religion represented by ‘508’ which had previously restrained the inroads of papal power, typified the falling away of the Protestants in the United States. Reagan was represented by Clovis. In 496 Clovis gave his “power” to the papacy, thus typifying the “unholy alliance” that was accomplished in the Reagan years. Clovis also represented the taking away of the “daily” in 508. 508 typified 1984.

Ìjọ àpẹẹrẹ ti ìfẹ́kọ̀sílẹ̀ tí Constantine the Great àti ìtàn ọdún 313 títí dé 538 ṣojú fún jẹ́ àmì àkókò kan nígbà tí ìjọ kan ṣe ìfẹ́kọ̀sílẹ̀ pẹ̀lú ara rẹ̀, tí ó sì ṣubú kúrò nínú ìgbàgbọ́. Ẹ̀sìn tí ‘508’ ṣojú fún, èyí tí tẹ́lẹ̀ ti dá ìwọ̀lé agbára papacy dúró, jẹ́ àpẹẹrẹ ìṣubú kúrò nínú ìgbàgbọ́ ti àwọn Protestanti ní Orílẹ̀-Èdè Amẹ́ríkà. Reagan ni a ṣojú fún nípasẹ̀ Clovis. Ní ọdún 496, Clovis fi “agbára” rẹ̀ fún papacy, báyìí ó sì di àpẹẹrẹ “àjọṣepọ̀ aláìmọ́” tí a mú ṣẹ ní àwọn ọdún Reagan. Clovis pẹ̀lú ṣojú fún ìmúkúrò “ìgbàgbogbo” náà ní 508. 508 jẹ́ àpẹẹrẹ 1984.

“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

“Ìfaramọra yìí láàárín ẹ̀sìn kèfèrí àti Ìsìn Kristẹni yọrí sí ìdàgbàsókè ‘ọkùnrin ẹ̀ṣẹ̀’ tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí ẹni tí ń tako Ọlọ́run tí ó sì ń gbé ara rẹ̀ ga ju Ọlọ́run lọ. Ẹ̀tò ńláńlá yẹn ti ẹ̀sìn èké jẹ́ aṣetan agbára Sátánì—àpáta-ìrántí àwọn ìsapá rẹ̀ láti fi ara rẹ̀ jókòó lórí ìtẹ́ láti jọba ayé gẹ́gẹ́ bí ìfẹ́ tirẹ̀.” The Great Controversy, 50.

Reagan famously called the Soviet Union an “evil empire” in a 1983 speech and regarded atheistic communism as a profound moral and spiritual threat. He and John Paul II formed a close personal and political partnership against Soviet communism. Both men saw the struggle in moral and even providential terms; Reagan privately spoke of a “Divine Plan” to bring down communism. Reagan had an interest in the Fatima apparitions (the warning that “Russia would spread her errors”), and the two leaders discussed their shared sense that God had spared their lives (both survived assassination attempts in 1981) for a purpose connected to defeating communism.

Reagan fi orúkọ gbajúgbajà pe Soviet Union jẹ́ “ìjọba búburú” nínú ọ̀rọ̀ kan ní ọdún 1983, ó sì ka komunísìmù aláìgbàgbọ́-Ọlọ́run sí ìhalẹ̀mọ́ra jìnàjìnà kan ní ti ìwà àti ní ti ẹ̀mí. Òun àti John Paul II dá àjọṣepọ̀ tímọ́tímọ́ ti ara ẹni àti ti òṣèlú sílẹ̀ lòdì sí komunísìmù Soviet. Àwọn ọkùnrin méjèèjì rí ìjàkadì náà ní ọ̀nà ti ìwà, àní pẹ̀lú ní ìtumọ̀ ìpèsè Ọlọ́run; ní ìpamọ́, Reagan sọ̀rọ̀ nípa “Ètò Ọlọ́run” kan láti mú komunísìmù ṣubú. Reagan ní ìfẹ́ sí àwọn ìfihàn Fatima (ìkìlọ̀ pé “Rọ́ṣíà yóò tan àṣìṣe rẹ̀ kálẹ̀”), àwọn olórí méjèèjì náà sì jíròrò nípa ìmọ̀lára àjọṣe tí wọ́n ní pé Ọlọ́run ti dá ẹ̀mí wọn sí fún ète kan (àwọn méjèèjì yè kú nínú ìgbìmọ̀ ìpànìyàn ní 1981) tí ó ní ìbáṣepọ̀ pẹ̀lú bí a ṣe máa ṣẹ́gun komunísìmù.

The Disciples of Christ

Àwọn Ọmọ-ẹ̀yìn Kristi

Reagan was raised in the Disciples of Christ denomination whose founding fathers directly taught that the pope of Catholicism was the antichrist. Alexander Campbell, the most prominent early leader of the Disciples of Christ church repeatedly identified the papacy as the antichrist. In debates and writings, he argued that the little horn of Daniel 7, the beast of Revelation 13, and the man of sin of 2 Thessalonians 2 all pointed to the popes of Rome. He used these identifications in public debates (including with Catholic Bishop John B. Purcell in 1837). Barton W. Stone referred to the government of the Pope as the true antichrist and the “man of sin.” Walter Scott (another early evangelist of the movement) wrote that the man of sin, the Pope of Rome, would arise in the Christian church and exalt himself above God.

A tọ́ Reagan nínú ẹ̀sìn Disciples of Christ, èyí tí àwọn baba olùdásílẹ̀ rẹ̀ ti kọ́ ní tààrà pé póòpù ti ìjọ Kátólíìkì ni aṣòdì sí Kristi. Alexander Campbell, aṣáájú àkọ́kọ́ tí ó ṣe pàtàkì jùlọ nínú ìjọ Disciples of Christ, sọ léraléra pé ipò póòpù ni aṣòdì sí Kristi. Nínú àwọn àríyànjiyàn àti àwọn ìkọ̀wé rẹ̀, ó jiyàn pé ìwo kékeré ti Daniel 7, ẹranko ti Ifihan 13, àti ọkùnrin ẹ̀ṣẹ̀ ti 2 Thessalonians 2, gbogbo wọn ń tọ́ka sí àwọn póòpù ti Róòmù. Ó lo àwọn ìdánimọ̀ wọ̀nyí nínú àwọn àríyànjiyàn gbangba (pẹ̀lú pẹ̀lú Bíṣọ́ọ̀bù Kátólíìkì John B. Purcell ní ọdún 1837). Barton W. Stone pè ìjọba Póòpù ní aṣòdì sí Kristi tòótọ́ àti “ọkùnrin ẹ̀ṣẹ̀.” Walter Scott (ajíhìnrere àkọ́kọ́ míràn nínú ìgbésẹ̀ náà) kọ̀wé pé ọkùnrin ẹ̀ṣẹ̀, Póòpù ti Róòmù, yóò dìde nínú ìjọ Kristẹni, yóò sì gbé ara rẹ̀ ga ju Ọlọ́run lọ.

Reagan’s mother Nelle, was a devout member of the Disciples of Christ denomination and was the main religious influence in his childhood. Reagan was baptized in the Disciples of Christ church in Dixon, Illinois, at age 11 and was active there as a teenager (including teaching Sunday school). He attended Eureka College, which was affiliated with the Disciples of Christ.

Ìyá Reagan, Nelle, jẹ́ ọmọ-ẹ̀yìn olóòótọ́ ti ẹ̀sìn Disciples of Christ, ó sì ni ipa ẹ̀sìn pàtàkì jùlọ lórí rẹ̀ ní àkókò ìkékòó rẹ̀. A ṣe ìrìbọmi fún Reagan nínú ìjọ Disciples of Christ ní Dixon, Illinois, nígbà tí ó jẹ́ ọmọ ọdún mọ́kànlá, ó sì kópa gidigidi níbẹ̀ gẹ́gẹ́ bí ọdọ́ (pẹ̀lú kíkọ́ ilé-ẹ̀kọ́ ọjọ́ Àìkú). Ó lọ sí Eureka College, tí ó ní ìbáṣepọ̀ pẹ̀lú Disciples of Christ.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world.” Kress Collection, 105.

“Àwọn tí ó bá dàrú nínú òye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì lè rí ìtumọ̀ aṣòdì sí Kristi, yóò fi dájú gbé ara wọn kalẹ̀ síhà aṣòdì sí Kristi. Kò sí àkókò kankan báyìí fún wa láti fara mọ́ ayé.” Kress Collection, 105.

Reagan was typified by Clovis and also the compromise of Constantine the Great. Reagan was also the first of the last eight presidents since the time of the end in 1989. As the first of the last eight presidents he typifies Donald Trump, who, like unto Reagan is profoundly confused about the true aims of the papacy, and who the papacy is.

A ṣàpèjúwe Reagan nípasẹ̀ Clovis àti pẹ̀lú ìfaradàpọ̀ Constantine Ńlá pẹ̀lú. Reagan tún jẹ́ àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn láti ìgbà ìpẹ̀yà ní ọdún 1989. Gẹ́gẹ́ bí àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn náà, ó ṣàfihàn Donald Trump, ẹni tí, bí Reagan, ṣe dàrú gidigidi nípa àwọn ète tòótọ́ ti papacy, àti nípa ẹni tí papacy jẹ́.

Can two walk together, except they be agreed? Amos 3:3.

Ṣé méjì lè bá ara wọn rìn pọ̀, bí kò ṣe pé wọ́n ti fi ọ̀rọ̀ ṣọ̀kan? Ámósì 3:3.

The sixth and final treaty marriage in Daniel chapter eleven occurs in the history that begins at the time of the end in 1989, and ends in the history of Donald Trump.

Ìgbéyàwó àdéhùn kẹfà àti ìkẹyìn nínú Dáníẹ́lì orí kẹ́wàá àti ọ̀kan wáyé nínú ìtàn tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989, tí ó sì parí nínú ìtàn Donald Trump.

“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 ìṣísẹ̀ tí ń lọ lọ́wọ́lọ́wọ́ báyìí ní Orílẹ̀-èdè Amẹ́ríkà láti rí i dájú pé àwọn ilé-iṣẹ́ àti àṣà ìlò ìjọ ń rí àtìlẹ́yìn gbà látọ̀dọ̀ ìpínlẹ̀, àwọn Pùrótẹ́sítáǹtì ń tẹ̀ lé àwọn ìpasẹ̀ àwọn ọmọ Páápà. Rárá, ó ju bẹ́ẹ̀ lọ, wọ́n ń ṣí ilẹ̀kùn sílẹ̀ fún Ẹ̀sìn Páápà láti tún gba ipò gíga jùlọ padà ní Amẹ́ríkà ti Pùrótẹ́sítáǹtì, èyí tí ó ti pàdánù ní Ayé Àtijọ́.” The Great Controversy, 573.

The marriage treaty of 313 and the Edict of Milan aligns with the history of 533, and the decree of Justinian in 533 will again be implemented by a professed Christian administration, that no longer understands that to identify the papal power as a Christian institution is an oxymoron at best, and a fatal delusion at worst.

Àdéhùn ìgbéyàwó ti ọdún 313 àti Ofin Ìlànà Milan bá ìtàn ọdún 533 mu, àti pé àṣẹ Justinian ní ọdún 533 yóò tún jẹ́ mímúṣẹ nípasẹ̀ ìṣàkóso kan tí ń jẹ́wọ́ ara rẹ̀ gẹ́gẹ́ bí ti Kristẹni, tí kò sì tún mọ̀ pé láti dá agbára póòpù mọ̀ gẹ́gẹ́ bí àjọ Kristẹni jẹ́ ọ̀rọ̀ ìtakora-nínú-ọ̀rọ̀ ní ìpele tí ó dára jù lọ, àti ẹ̀tàn apanirun ní ìpele tí ó burú jù lọ.

Church and State

Ìjọ àti Ìjọba

In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.

Ní ọdún 457 ṣáájú Kristi, ìpàṣẹ kẹta ti Artaxerxes dá àṣẹ ọba orílẹ̀-èdè padà fún ọláṣẹ òṣèlú àti ọláṣẹ ẹ̀sìn pẹ̀lú.

And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.

Ìwọ sì, Esra, gẹ́gẹ́ bí ọgbọ́n Ọlọ́run rẹ tí ó wà ní ọwọ́ rẹ, fi àwọn adájọ́ àti àwọn onídájọ́ kalẹ̀, kí wọ́n lè máa ṣe ìdájọ́ fún gbogbo àwọn ènìyàn tí ó wà ní ìhà kejì odò, àní gbogbo àwọn tí ó mọ òfin Ọlọ́run rẹ; kí ẹ sì kọ́ àwọn tí kò mọ̀ ọ́n. Àti ẹnikẹ́ni tí kì yóò ṣe gẹ́gẹ́ bí òfin Ọlọ́run rẹ, àti gẹ́gẹ́ bí òfin ọba, kí a mú ìdájọ́ ṣẹ lórí rẹ lọ́yàyà, yálà fún ikú, tàbí fún ìlékùn-únkùn, tàbí fún ìgbàwọlé ohun-ìní, tàbí fún ẹ̀wọ̀n. Esra 7:25, 26.

The third decree provided authority to execute judgment and punishment for both the laws of God and the laws of the king. That decree marked the beginning of the twenty-three-hundred-year prophecy which concluded on October 22, 1844 when Christ suddenly came to His temple. It also marked the beginning of a two-hundred-and-fifty-year prophecy that ended in 207 BC, in the history between the battles of Raphia in 217 BC and Panium in 200 BC. The restoration of both civil and religious sovereignty in 457 BC identifies a twofold alpha that finds two omega fulfillment's. Both omega fulfillment's represent a closed door; one for the Protestant horn and the other for the Republican horn.

Ìlànà kẹta náà pèsè àṣẹ láti mú ìdájọ́ àti ìjíyà ṣẹ fún òfin Ọlọ́run àti òfin ọba pẹ̀lú. Ìlànà náà samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlá-dín-lọ́ọ́dúnrún [2,300] tí ó parí ní October 22, 1844 nígbà tí Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì. Ó tún samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún igba [250] kan tí ó parí ní ọdún 207 BC, nínú ìtàn tó wà láàárín ogun Raphia ní 217 BC àti Panium ní 200 BC. Ìmúpadàbọ̀sípò ipò aláṣẹ ìjọba àti ti ẹ̀sìn méjèèjì ní 457 BC fi alfa ìlọ́po méjì hàn tí ó rí àwọn ìmúṣẹ omega méjì. Àwọn ìmúṣẹ omega méjèèjì dúró fún ilẹ̀kùn tí a ti pa; ọ̀kan fún iwo Pùròtẹ́sítàǹtì, èkejì sì fún iwo Ripọ́búlíkà.

The first prophecy of twenty-three hundred years represented God’s laws, and the two-hundred-and-fifty-year prophecy represented the king’s laws. The two prophecies identify the horn of Protestantism and the horn of Republicanism upon the earth beast of Revelation thirteen. The Republican horn of the earth beast is placed into the middle of verses eleven through sixteen of Daniel eleven. The seventeen-year period between Raphia and Panium is intersected by one horn from the dual prophecy of the third decree in 457 BC. The twofold prophecy identifies both the judgment of the final covenant people and also the judgment of the nation where that covenant people find their roots.

Asọtẹ́lẹ̀ àkọ́kọ́ ti ẹgbẹ̀rún méjì ọ̀ọ́dúnrún [2300] dúró fún àwọn òfin Ọlọ́run, àti asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àádọ́ta [250] dúró fún àwọn òfin ọba. Àwọn asọtẹ́lẹ̀ méjèèjì náà ń fi ìwo ti Pùròtẹ́sítáǹtì àti ìwo ti Rẹ́pùblíkání hàn lórí ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá. Ìwo Rẹ́pùblíkání ti ẹranko ilẹ̀ náà ni a fi sí àárín àwọn ẹsẹ̀ kọkànlá títí dé mẹ́rìndínlógún ti Dáníẹ́lì mọ́kànlá. Àkókò ọdún mẹ́tàdínlógún láàárín Raphia àti Panium ni ìwo kan láti inú asọtẹ́lẹ̀ méjì ti àṣẹ kẹta ní ọdún 457 BC ti gé kọjá. Asọtẹ́lẹ̀ onífẹ̀ẹ́méjì náà ń fi ìdájọ́ àwọn ènìyàn májẹ̀mú ìkẹyìn hàn, bẹ́ẹ̀ ni ó tún ń fi ìdájọ́ orílẹ̀-èdè náà hàn níbi tí àwọn ènìyàn májẹ̀mú náà ti rí gbòǹgbò wọn.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

Ó sì wí fún Abramu pé, “Mọ ní ìdájú pé irú-ọmọ rẹ yóò jẹ́ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn wọ́n; wọn yóò sì máa pọ́n wọn lójú fún ọdún ẹgbẹ̀rún mẹ́rin. Pẹ̀lú náà, orílẹ̀-èdè náà tí wọn yóò máa sìn ni èmi yóò dá lẹ́jọ́; lẹ́yìn èyí, wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀.” Jẹ́nẹ́sísì 15:13, 14.

In the book of Ezekiel, October 22, 1844 is typified by October 22, 573 BC. One date identifies the beginning of the investigative judgment and the other identifies the sounding of the Jubilee trumpet at both the beginning and the conclusion of the judgment process. Both dates align, and both identify a closed door. 1844 represents the closing of the door of the holy place, as Christ moved into the Most Holy Place. 573 BC identifies the close of human probation where the slaves of sin who have been redeemed are given their freedom, and a new earth to dwell in.

Nínú ìwé Ìsíkíẹ́lì, Ọ̀wàrà 22, 1844 ni a fi ṣe àpẹẹrẹ nípasẹ̀ Ọ̀wàrà 22, 573 ṣáájú Kristi. Ọjọ́ kan ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ ìwádìí, èkejì sì ń tọ́ka sí fífún ìpè kàkàkí Jùbílì ní ìbẹ̀rẹ̀ àti ní ìparí ìlànà ìdájọ́ náà. Àwọn ọjọ́ méjèèjì bá ara wọn mu, àwọn méjèèjì sì ń tọ́ka sí ilẹ̀kùn tí a ti pa. 1844 dúró fún pípade ilẹ̀kùn ibi mímọ́, bí Kristi ṣe wọ inú Ibi Mímọ́ Jùlọ. 573 ṣáájú Kristi ń tọ́ka sí ìparí àkókò àyè ìdánwò ènìyàn níbi tí àwọn ẹrú ẹ̀ṣẹ̀ tí a ti rà padà yóò ti gba òmìnira wọn, àti ayé tuntun kan láti máa gbé nínú rẹ̀.

And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God. Leviticus 25:54, 55.

Ṣùgbọ́n bí a kò bá rà á padà ní àwọn ọdún wọ̀nyí, nígbà náà ni yóò jáde lọ ní ọdún ìgbà-ìdásílẹ̀, òun fúnra rẹ̀ àti àwọn ọmọ rẹ̀ pẹ̀lú rẹ̀. Nítorí àwọn ọmọ Ísírẹ́lì jẹ́ ìránṣẹ́ fún mi; ìránṣẹ́ mi ni wọ́n, àwọn tí mo mú jáde kúrò ní ilẹ̀ Ejibiti: Èmi ni Olúwa Ọlọ́run yín. Lefitiku 25:54, 55.

Both October 22’s represent the closed door of the soon-coming Sunday law. The period of probation given to Adventism began in 1844 and ends at the soon-coming Sunday law, and the period of probation given to the United States also ends at the soon-coming Sunday law. Both endings align with October 22’s two witnesses of 2,300 years and two hundred and fifty years.

Àwọn Ọjọ́ Kẹrìnlélógún, Oṣù Kẹwàá méjèèjì dúró fún ilẹ̀kùn tí a pa ti òfin Ọjọ́ Àìkú tí ó súnmọ́ dé. Àkókò àánú ìdánwò tí a fi fún Adventism bẹ̀rẹ̀ ní ọdún 1844, ó sì parí ní òfin Ọjọ́ Àìkú tí ó súnmọ́ dé; bẹ́ẹ̀ náà ni àkókò àánú ìdánwò tí a fi fún Orílẹ̀-Èdè Amẹ́ríkà náà parí ní òfin Ọjọ́ Àìkú tí ó súnmọ́ dé. Àwọn ìparí méjèèjì náà bá àwọn ẹlẹ́rìí méjì ti Ọjọ́ Kẹrìnlélógún, Oṣù Kẹwàá mu nínú ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún [2,300] àti ọdún igba ó lé àádọ́ta [250].

The two hundred and fifty years that ends in the history between Raphia and Panium divides the period of the two battles into two symbolic numbers, which together possess their own peculiar meaning. Ten years after Raphia, meaning borderland and seven years before Panium which was a battle fought upon a plain and ended at a siege. Ten and seven as a symbol identify the dragon power upon several witnesses. 207 BC places Trump, the symbol of the earth beast in between verse eleven and fifteen of Daniel eleven prophetically preparing to speak as a dragon, as represented by the combination of the number ten and the number seven.

Ọdún igba márùn-ún tí ó parí nínú ìtàn láàárín Raphia àti Panium pín àkókò àwọn ogun méjèèjì náà sí àwọn nọ́ńbà àmì méjì, tí wọ́n jọ ní ìtumọ̀ àtọ̀runwá tirẹ̀ pàtó. Ọdún mẹ́wàá lẹ́yìn Raphia, tí ìtumọ̀ rẹ̀ jẹ́ ilẹ̀ ààlà, àti ọdún méje ṣáájú Panium, èyí tí ó jẹ́ ogun tí a jagun lórí pẹ̀tẹ́lẹ̀ tí ó sì parí ní ìdótì. Mẹ́wàá àti méje, gẹ́gẹ́ bí àmì, ń ṣe ìdánimọ̀ agbára dragoni lórí ọ̀pọ̀ ẹlẹ́rìí. 207 BC fi Trump, àmì ẹranko ilẹ̀ ayé, sí àárín ẹsẹ̀ kọkànlá àti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì 11 ní ti àsọtẹ́lẹ̀, ní fífi ara rẹ̀ sílẹ̀ láti sọ̀rọ̀ bí dragoni, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ àpapọ̀ nọ́ńbà mẹ́wàá àti nọ́ńbà méje.

Seventeen is also symbolic and it expands the history of Raphia to Panium beyond Panium and also before Raphia. Ptolemy IV Philopator reigned as king of Ptolemaic Egypt from 221 BC to 204 BC, and he defeated Antiochus Magnus at Raphia in 217 BC. Ptolemy began to reign before Raphia, and he reigned for ‘seventeen’ years. The number seventeen represents a historical period which begins prior to Raphia, and that extends beyond the battle of Panium and the siege of Sidon unto the close of human probation as represented by the year 330. The two-hundred-and-fifty-year prophecy for the period of the church of Smyrna began in the 64 and ended at the Edict of Milan and the marriage treaty of 313.

Mẹ́tàlá-dín-lógún pẹ̀lú jẹ́ àmì-ìṣàpẹẹrẹ, ó sì ń fa ìtàn Raphia títí dé Panium kọjá Panium, àti síwájú Raphia pẹ̀lú. Ptolemy IV Philopator jọba gẹ́gẹ́ bí ọba Íjíbítì Ptolemaic láti ọdún 221 BC sí ọdún 204 BC, ó sì ṣẹ́gun Antiochus Magnus ní Raphia ní ọdún 217 BC. Ptolemy bẹ̀rẹ̀ sí í jọba kí Raphia tó ṣẹlẹ̀, ó sì jọba fún ọdún “mẹ́tàlá-dín-lógún.” Nọ́mbà mẹ́tàlá-dín-lógún dúró fún àkókò ìtàn kan tí ó bẹ̀rẹ̀ ṣáájú Raphia, tí ó sì gùn kọjá ogun Panium àti ìdótì Sidoni títí dé ìparí àkókò àyè ìdánwò ènìyàn gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ní ọdún 330. Àsọtẹ́lẹ̀ ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n fún àkókò ìjọ Smyrna bẹ̀rẹ̀ ní ọdún 64, ó sì parí ní Edict of Milan àti àdéhùn ìgbéyàwó ti ọdún 313.

Constantine the Great represents the history of the church of Pergamos, and that history began in 313 and ended in 538. The first ‘seventeen’ years after the conclusion of the two-hundred-and-fifty-year prophecy in 313 possesses three waymarks. 313 was the Edict of Milan, 321 was the first Sunday law and the division of the empire is marked in 330. 330 represents the final Sunday law which marks the close of human probation. The number seventeen therefore begins before Raphia and ends well after the military campaign of Panium and Sidon. Verse sixteen in Daniel eleven represents the Sunday law in the United States

Kọ́ńsítántínì Ńlá dúró fún ìtàn ìjọ Pẹ́gámọ̀sì, ìtàn náà sì bẹ̀rẹ̀ ní 313, ó sì parí ní 538. “Ọdún mẹ́tàdínlógún” àkọ́kọ́ lẹ́yìn ìparí àsọtẹ́lẹ̀ ọdún lọ́nà igba àti àádọ́ta ní 313 ní àmì ọ̀nà mẹ́ta. 313 ni Àṣẹ Milan, 321 ni òfin Àìkú àkọ́kọ́, a sì fi ìpín ìjọba náà sí àmì ní 330. 330 dúró fún òfin Àìkú ìkẹyìn tí ó fi ìparí àkókò àyè ìdánwò ènìyàn sí àmì. Nítorí náà, nọ́mbà mẹ́tàdínlógún bẹ̀rẹ̀ kí Ráfíà tó wáyé, ó sì parí dájúdájú lẹ́yìn ìpolongo ológun Páníùmù àti Sídónì. Ẹsẹ̀ kẹrìndínlógún nínú Dáníẹ́lì mọ́kànlá dúró fún òfin Àìkú ní Orílẹ̀-èdè Amẹ́ríkà.

The Smyrna prophecy identifies the sign of the siege that is the very heart of Ezekiel’s warning message. The waymark that precedes the Sunday law, as represented by the two illustrations of the destruction of Jerusalem is the siege, but it is also the Edict of Milan, which begins the formation of the image of the beast.

Àsọtẹ́lẹ̀ Símírínà ń fi àmì ìdótì tí ó jẹ́ ọkàn-àyà gidi ti ìhìn ìkìlọ̀ Ìsíkíẹ́lì hàn. Àmì ọ̀nà tí ó ṣáájú òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwòrán méjì ti ìparun Jerúsálẹ́mù, ni ìdótì náà; ṣùgbọ́n ó tún jẹ́ Òfin Mílánò, èyí tí ó bẹ̀rẹ̀ ìdásílẹ̀ àwòrán ẹranko náà.

At the siege a treaty marriage procession will occur. It is a fractal of the marriage procession that began with Reagan, as typified by Clovis in 496, but the final procession unto the marriage begins at the siege aligning with Justinian’s decree of 533, and with the Edict of Milan in 313. Both waymarks precede the Sunday law. 313 preceded the first Sunday law of 321, and the decree of 533 preceded the Sunday law at the third Counsel of Orleans in 538. Some type of legislation will fulfill the prophetic characteristics of both the decree of Justinian and the Edict of Milan, while some type of a symbolic treaty marriage will be put in place.

Nígbà ìdótì, ìrìnàjò ìgbéyàwó àdéhùn kan yóò ṣẹlẹ̀. Èyí jẹ́ fíràkítàlì ti ìrìnàjò ìgbéyàwó tí ó bẹ̀rẹ̀ pẹ̀lú Reagan, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Clovis ní 496, ṣùgbọ́n ìrìnàjò ìkẹyìn sí ìgbéyàwó náà bẹ̀rẹ̀ nígbà ìdótì, ní ìbámu pẹ̀lú àṣẹ Justinian ti 533, àti pẹ̀lú Òfin Milan ní 313. Àwọn àmì ọ̀nà méjèèjì ṣáájú òfin Ọjọ́ Àìkú. 313 ṣáájú òfin Ọjọ́ Àìkú àkọ́kọ́ ní 321, àti àṣẹ 533 ṣáájú òfin Ọjọ́ Àìkú ní Ìgbìmọ̀ kẹta ti Orleans ní 538. Irú òfin kan yóò mú àwọn àbùdá àsọtẹ́lẹ̀ ti àṣẹ Justinian àti ti Òfin Milan ṣẹ, nígbà tí irú ìgbéyàwó àdéhùn àpẹẹrẹ kan yóò sì jẹ́ ìdásílẹ̀.

When that decree is made it is too late to get ready, for the door of probation is closed upon the Protestant horn as surely as it closed at the first Passover in Egypt. Thereafter the Sunday law, the next waymark identifies not simply that the image of the beast has been fully formed, but also the enforcement of the mark of the beast. The Sunday law marks the end of probation for the Republican horn, the earth beast of Revelation thirteen as certainly as Pharaoh and his host died in the Red Sea after the Passover.

Nígbà tí a bá ti ṣe ìlànà àṣẹ náà, ó ti pẹ́ jù láti múra sílẹ̀, nítorí pé a ti ti ilẹ̀kùn àkókò ìdánwò mọ́ sórí ìwo Pùròtẹ́sítáǹtì gẹ́gẹ́ bí a ti ti i ní ìdánilójú ní Ìrékọjá àkọ́kọ́ ní Íjíbítì. Lẹ́yìn èyí, òfin Ọjọ́-Àìkú, àmì ọ̀nà tí ó tẹ̀ lé e, fi hàn kì í ṣe pé àwòrán ẹranko náà ti dá sílẹ̀ ní kíkún nìkan, ṣùgbọ́n pẹ̀lú ìmúṣẹ àmì ẹranko náà. Òfin Ọjọ́-Àìkú ń samisi òpin àkókò ìdánwò fún ìwo Olómìnira, ẹranko ilẹ̀ ayé ti Ìfihàn orí kẹtàlá, gẹ́gẹ́ bí ó ti dájú pé Fáráò àti ogun rẹ̀ kú nínú Òkun Pupa lẹ́yìn Ìrékọjá.

The two hundred and fifty years that concludes in 207 BC identifies Donald Trump, as represented by Antiochus Magnus preparing for the upcoming campaign that begins on the plain of Panium and ends with the siege of Sidon. After the Battle of Panium, the Ptolemaic commander Scopas of Aetolia fled with about 10,000 surviving troops to the city of Sidon. Antiochus pursued him and laid ‘siege’ to Sidon. The Ptolemaic government in Alexandria sent a relief force, but it failed. Facing starvation, Scopas surrendered the city. Antiochus allowed Scopas to leave; Scopas later returned to Egypt, where he was eventually executed on charges of treason and embezzlement. The siege of Sidon completed Antiochus’s conquest of Coele-Syria after Panium.

Ọdún igba àti aadọta tí ó parí ní 207 ṣáájú ìbí Kristi fi Donald Trump hàn, gẹ́gẹ́ bí Antiochus Magnus tí a ṣàpẹẹrẹ rẹ̀, bí ó ti ń múrasílẹ̀ fún ìpolongo ogun tí ń bọ̀ tí ó bẹ̀rẹ̀ ní pẹ̀tẹ́lẹ̀ Panium tí ó sì parí pẹ̀lú ìdótì Síídónì. Lẹ́yìn Ogun Panium, olórí ogun Ptolemaic náà, Scopas ti Aetolia, sá pẹ̀lú bí ẹgbẹ̀rún mẹ́wàá ọmọ-ogun tí ó là áyé lọ sí ìlú Síídónì. Antiochus lé e, ó sì dóti Síídónì. Ìjọba Ptolemaic ní Alexandria rán ọmọ-ogun ìrànlọ́wọ́ kan, ṣùgbọ́n kò ṣàṣeyọrí. Níwọ̀n bí ebi ti ń dojú kọ wọn, Scopas fi ìlú náà jọ̀wọ́. Antiochus jẹ́ kí Scopas lọ; Scopas sì padà sí Ejibiti lẹ́yìn náà, níbi tí a ti pa á níkẹyìn lórí ẹ̀sùn ìṣọ̀tẹ̀ àti jíjẹ owó ìjọba jẹ. Ìdótì Síídónì mú ìṣẹ́gun Antiochus lórí Coele-Syria lẹ́yìn Panium pé.

Sister White identifies Uriah Smith’s book, Daniel and the Revelation as “God’s helping hand.” Smith identifies the two-step campaign of Antiochus in his commentary on verses fourteen and fifteen of Daniel eleven.

Arábìnrin White fi ìwé Uriah Smith, Daniel and the Revelation, hàn gẹ́gẹ́ bí “ọwọ́ ìrànlọ́wọ́ Ọlọ́run.” Nínú àlàyé rẹ̀ lórí ẹsẹ̀ kẹrìnlá àti kẹẹ̀ẹ́dógún ti Danieli mọ́kànlá, Smith tọ́ka sí ìpolongo ìpele méjì ti Antiochus.

“The tuition of the young king of Egypt was entrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aristomenes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus.

“Ìtọ́nisọ́na ọba ọdọ ilẹ̀ Ejibiti ni Ilé Ìgbìmọ̀ Aláṣẹ Romu fi lé M. Emilius Lepidus lọ́wọ́, ẹni tí ó yan Aristomenes, òjíṣẹ́ ìjọba àgbà kan tí ó ní ìrírí ní àgbàlá ọba náà, gẹ́gẹ́ bí alábòójútó rẹ̀. Ìgbésẹ̀ àkọ́kọ́ rẹ̀ ni láti pèsè ààbò sí ìkógun tí a ń halẹ̀ pẹ̀lú rẹ̀ láti ọ̀dọ̀ àwọn ọba méjèèjì tí wọ́n dá ìfọ̀kànsìn pọ̀, Philip àti Antiochus.”

“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.

“Fún ète yìí ni ó rán Scopas, gómìnà olókìkí kan ti AEtolia, ẹni tí ó wà ní iṣẹ́ àwọn ará Ejibiti nígbà náà, sí ilẹ̀ ìbílẹ̀ rẹ̀ láti kó ìrànlọ́wọ́ ọmọ-ogun jọ fún ogun náà. Lẹ́yìn tí ó ti pèsè ọmọ-ogun kan tán, ó gbógun lọ sí Palestine àti Coele-Syria (nígbà tí Antiochus wà lójú ogun pẹ̀lú Attalus ní Lesser Asia), ó sì mú gbogbo Judea wá sí abẹ́ ìkápá aṣẹ Ejibiti.”

“Thus affairs were brought into a posture for the fulfillment of the verse before us. For Antiochus, desisting from his war with Attalus at the dictation of the Romans, took speedy steps for the recovery of Palestine and Coele-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. [Panium] Scopas was defeated, pursued to Sidon, and there closely besieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen; namely, Scopas and his Aetolian forces.” Daniel and the Revelation, 257, 258.

“Bẹ́ẹ̀ ni a ṣe mú àwọn ọ̀ràn wá sí ipò kan fún ìmúṣẹ ẹsẹ̀ tí ó wà níwájú wa. Nítorí Áńtíókùsì, nígbà tí ó dáwọ́ ogun rẹ̀ pẹ̀lú Àttálùsì dúró nípa àṣẹ àwọn ará Róòmù, gbé ìgbésẹ̀ kíákíá láti gba Pálẹ́sínì àti Kóélé-Síríà padà kúrò lọ́wọ́ àwọn ará Ejibiti. A rán Skópà láti kọ̀ ọ́ lójú. Ní agbègbè orísun Jọ́dánì, àwọn ọmọ-ogun méjèèjì pàdé. [Panium] A ṣẹ́gun Skópà, a lé e dé Síídónì, a sì dó tì í mọ́lẹ̀ gidigidi níbẹ̀. A rán mẹ́ta nínú àwọn gẹ́ńgérà tí ó lágbára jùlọ ní Ejibiti, pẹ̀lú àwọn ọmọ-ogun wọn tí ó dára jùlọ, láti tú ìdótì náà ká, ṣùgbọ́n láìsí àṣeyọrí. Nígbẹ̀yìn-gbẹ́yín, nígbà tí Skópà pàdé nínú iwin ìyàn tí ó rẹgẹ́ tí a kò le fi ọwọ́ kan, ọ̀tá kan tí kò lè koju, a fi ipa mú un láti tẹríba lórí àwọn ọ̀nà àbùkù pé kí a fi ẹ̀mí nìkan sí i; lẹ́yìn èyí ni a jẹ́ kí òun àti ẹgbẹ̀rún mẹ́wàá ènìyàn rẹ̀ lọ, ní ìhòòhò àti láìní nkankan. Níhìn-ín ni ọba àríwá ti gba àwọn ìlú tí ó dá olódi jùlọ; nítorí Síídónì jẹ́, ní ti ipò rẹ̀ àti àwọn ààbò rẹ̀, ọ̀kan lára àwọn ìlú tí ó lágbára jùlọ ní àwọn àkókò wọ̀nyí. Níhìn-ín ni àìlera àwọn ohun ìjà gúúsù láti dúró ṣinṣin hàn, àti àìlera àwọn ènìyàn náà tí ọba gúúsù ti yàn; ìyẹn ni, Skópà àti àwọn ọmọ-ogun Aetolia rẹ̀.” Daniel and the Revelation, 257, 258.

The two hundred and fifty years that concludes in 207 BC identifies Donald Trump. The two-hundred-and-fifty-year prophecy that ends at 313 with the treaty marriage of east and west, and the Edict of Milan is identifying the formation of the image of the beast in the United States. The church of Pergamos, which began in 313 represents the history where Christianity fell away through a compromise with the religion of paganism, in advance of the papal power taking the throne. Pergamos and the year 313, typifies the compromise that is represented by the formation of the image of the beast in the United States. It represents the compromise of Christianity and papal Rome, for the religion of Catholicism is nothing more or less than paganism disguised as a Christian institution. The two-hundred-and-fifty-year prophecy that began in 1776 and ends this year is also addressing the United States. Thus, all three two-hundred-and-fifty-year prophecies address some prophetic aspect of the earth beast of Revelation thirteen, and all three end within the prophetic lines represented by the number seventeen.

Ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n-ún-lé-lọ́ọ̀dúnrún méjìdínlọ́gọ́rin tí ó parí ní ọdún 207 ṣáájú Kristi ń tọ́ka sí Donald Trump. Àsọtẹ́lẹ̀ ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n-ún-lé-lọ́ọ̀dúnrún méjìdínlọ́gọ́rin tí ó parí ní ọdún 313 pẹ̀lú ìgbéyàwó àdéhùn ìlà-oòrùn àti ìwọ̀-oòrùn, àti Ofin Milan, ń fi hàn ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà. Ìjọ Pẹ́gámù, tí ó bẹ̀rẹ̀ ní ọdún 313, dúró fún ìtàn níbi tí ẹ̀sìn Kristẹni ti ṣubú kúrò nípa ìfaramọ́ pẹ̀lú ẹ̀sìn keferi, kí agbára póòpù tó wá gba ìtẹ́. Pẹ́gámù àti ọdún 313 jẹ́ àpẹẹrẹ ìfaramọ́ tí a ṣojú rẹ̀ nípasẹ̀ ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà. Ó ṣojú ìfaramọ́ ẹ̀sìn Kristẹni àti Róòmù póòpù, nítorí pé ẹ̀sìn Kátólíìkì kì í ṣe ohun mìíràn bí kò ṣe ẹ̀sìn keferi tí wọ́n fi ìrísí ilé-iṣẹ́ Kristẹni bò. Àsọtẹ́lẹ̀ ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n-ún-lé-lọ́ọ̀dúnrún méjìdínlọ́gọ́rin tí ó bẹ̀rẹ̀ ní 1776 tí ó sì parí ní ọdún yìí náà ń sọ̀rọ̀ nípa Orílẹ̀-Èdè Amẹ́ríkà. Ní bẹ́ẹ̀, gbogbo àsọtẹ́lẹ̀ mẹ́tẹ̀ẹ̀ta ti ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n-ún-lé-lọ́ọ̀dúnrún méjìdínlọ́gọ́rin ń tọ́ka sí apá kan ti àsọtẹ́lẹ̀ nípa ẹranko ilẹ̀ ayé ti Ìṣípayá orí kẹtàlá, gbogbo wọn sì parí láàárín àwọn ìlà àsọtẹ́lẹ̀ tí nọ́ńbà mẹ́tàdínlógún ṣojú.

The Sunday law is when the United States speaks as a dragon, and the speaking of a nation is the action of its legislative and judicial authorities.

Òfin Àìkú-Òjò Àìkú-Àìkú ni ìgbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí dragoni, àti ọ̀rọ̀ sísọ ti orílẹ̀-èdè kan ni ìṣe àwọn aláṣẹ aṣòfin àti adájọ́ rẹ̀.

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

“Ìsọ̀rọ̀” orílẹ̀-èdè náà ni ìṣe àwọn aláṣẹ ìṣòfin àti ìdájọ́ rẹ̀. The Great Controversy, 442.

Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”

Trump kì í ṣe agbára adájọ tàbí agbára aṣòfin, nítorí náà Ofin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́ ni Ilé Aṣòfin ni yóò ṣe é. Síbẹ̀, ìgbésẹ̀kankan tí ó bá pèsè ìtìlẹ́yìn fún agbára póòpù, ń ṣàpẹẹrẹ Ofin Ọjọ́-ìsinmi. Àṣẹ ti ọdún 533, àti òfin ìkéde ti ọdún 313, ń fi ìbẹ̀rẹ̀ àkókò náà hàn nígbà tí a dá àwòrán ẹranko náà sílẹ̀. Ìparí rẹ̀ ni Ofin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́, Jesu sì máa ń fi ìbẹ̀rẹ̀ ṣàfihàn òpin nígbà gbogbo; nítorí náà, ìgbésẹ̀ Trump nípasẹ̀ àṣẹ aláṣẹ kan tí yóò pèsè “àfàkalẹ̀” kankan fún aṣòdìsí-Kristi inú àsọtẹ́lẹ̀ Bíbélì, yóò ṣojú fún alpha ìgbòkègbodò náà, èyí tí kì í parí bí kò ṣe ní omega, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà “yóò kọ àwọn ìlànà ìjọba rẹ̀ tì débi pé yóò fi ṣe Ofin Ọjọ́-ìsinmi.”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

“Ọ̀pọ̀lọpọ̀ wà, àní nínú àwọn tí wọ́n ń kópa nínú ìṣísẹ̀ yìí fún fífi ìmúlò Ọjọ́ Àìkú lélẹ̀, tí a ti fọ́ ojú wọn sí àwọn àbájáde tí yóò tẹ̀ lé ìṣe yìí. Wọ́n kò rí i pé wọ́n ń kọlu òmìnira ẹ̀sìn ní tààràtà. Ọ̀pọ̀lọpọ̀ sì wà tí kò tíì ní ìmọ̀ nípa ohun tí Ìsinmi ọjọ́ keje gẹ́gẹ́ bí Bíbélì ti ń béèrè, àti ìpìlẹ̀ èké tí àjọṣe Ọjọ́ Àìkú dúró lé. Eyikeyi ìṣísẹ̀ tí ó bá wà fún ìlànà òfin ẹ̀sìn, ní tòótọ́, jẹ́ ìṣe fífi ààyè sílẹ̀ fún ìjọ Pápá, èyí tí, fún ọ̀pọ̀lọpọ̀ ọ̀rúndún, ti máa ń jagun láìdákẹ́ sí òmìnira ẹ̀rí ọkàn. Ìtọ́jú Ọjọ́ Àìkú jẹ gbèsè ìwàláàyè rẹ̀ gẹ́gẹ́ bí ohun tí a ń pè ní àjọṣe Kristẹni, lọ́wọ́ ‘àṣírí àìṣòdodo’; àti fífi í lélẹ̀ yóò jẹ́ ìjẹ́wọ́ ní ti gidi ti àwọn ìlànà tí wọ́n jẹ́ igun-ìpìlẹ̀ gangan ti Romanisimu. Nígbà tí orílẹ̀-èdè wa bá fi bẹ́ẹ̀ kọ àwọn ìlànà ìjọba rẹ̀ sílẹ̀ títí dé bí yóò ṣe dá òfin Ọjọ́ Àìkú sílẹ̀, nínú ìṣe yìí ni Pùròtẹ́sítánì yóò bá Pópérì dọ́wọ́ pọ̀; kò ní jẹ́ ohun mìíràn bí kò ṣe fífi ìyè fún ìkà-ọba náà tí ó ti pẹ́ gan-an tí ó fi ìtara ń ṣọ́ àǹfààní rẹ̀ láti tún fò sókè sínú ìṣàkóso apanirun tí ń ṣiṣẹ́ lọ́nà gidi.” Testimonies, volume 5, 711.

Any “movement in favor of religious legislation is really an act of concession to the papacy,” and those movements occur in advance of the soon-coming Sunday law.

Eyikeyi “ìṣísẹ̀ kankan tí ó bá ń ṣe àtìlẹ́yìn fún òfin ẹ̀sìn jẹ́ ní tòótọ́ ìṣe ìfaramọ́ sí ìjọ Pápà,” àti pé irú àwọn ìṣísẹ̀ bẹ́ẹ̀ ń ṣẹlẹ̀ ṣáájú òfin Ọjọ́ Àìkú tí yóò sún mọ́lé láìpẹ́.

“The decree enforcing the worship of this day is to go forth to all the world. In a limited degree, it has already gone forth. In several places the civil power is speaking with the voice of a dragon, just as the heathen king spoke to the Hebrew captives.” Signs of the Times, May 6, 1897.

“Àṣẹ tí ń fi agbára mú ìjọ́sìn ọjọ́ yìí gbọdọ̀ jáde lọ sí gbogbo ayé. Ní ìwọ̀n díẹ̀, ó ti jáde lọ tẹ́lẹ̀. Ní ọ̀pọ̀lọpọ̀ ibi agbára ìjọba ti ń sọ̀rọ̀ pẹ̀lú ohùn dragoni, gẹ́gẹ́ bí ọba aláìmọ̀-Ọlọ́run náà ti sọ̀rọ̀ sí àwọn ẹlẹ́wọ̀n Heberu.” Signs of the Times, May 6, 1897.

We will continue these things in the next article.

A ó máa bá àwọn nǹkan wọ̀nyí lọ nínú àpilẹ̀kọ tó kàn.