The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Ìtàn náà láti ẹsẹ̀ kẹrìndínlógún títí dé ẹsẹ̀ kejìlélógún nínú Danieli mọ́kànlá bẹ̀rẹ̀, ó sì parí pẹ̀lú àfihàn àpẹẹrẹ òfin Ọjọ́-Àìkú. Bí ìbẹ̀rẹ̀ àti òpin ìlà náà ṣe jọra, ó ń fi àmì ìdánimọ̀ Kristi hàn gẹ́gẹ́ bí Alifa àti Omega. Ní ìtumọ̀ àsọtẹ́lẹ̀, ó béèrè pé kí a fi ẹsẹ̀ kẹrìndínlógún bá ẹsẹ̀ kejìlélógún mu. Nígbà tí a bá ṣe èyí, ó yí ìtàn ilẹ̀ ọlá náà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìlà àwọn Makkabi, sínú ìtàn ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún.
The Maccabees
Àwọn Mákábì
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Ìṣọ̀tẹ̀ àwọn Maccabees dúró fún ọdún méjìlélógún tí ó bẹ̀rẹ̀ ní 1776 tí ó sì parí nígbà tí Orílẹ̀-Èdè Amẹ́ríkà di ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ní 1798. Èyí ń fi hàn pé nọ́mbà méjìlélógún jẹ́ ìtàn kan tí a so mọ́ àkókò òpin ní 1798 ní tààrà, ibẹ̀ ni ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá ti bẹ̀rẹ̀.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Ìbáṣepọ̀ nọ́mbà méjìlélógún pẹ̀lú 1798 jẹ́ ohun pàtàkì láti mọ̀ ní kedere. Ìṣọ̀tẹ̀ Maccabean, nípa jíjẹ́ àpẹẹrẹ ìsọ̀tẹ̀ Amẹ́ríkà, ń mú kí àwọn ìsọ̀tẹ̀ méjèèjì ti ilẹ̀ ológo náà (ti gidi àti ti ẹ̀mí) bá ara wọn mu gẹ́gẹ́ bí ìsọ̀tẹ̀ tí wọ́n kọ ìṣàkóso ìpínlẹ̀ ti àwọn Seleucid àti ti àwọn ọba Yúróòpù, pẹ̀lú ìṣàkóso ìjọ ti Gíríìsì àti ti Róòmù. Nínú àwọn ẹ̀rí ìtàn méjèèjì, Gíríìsì àti Róòmù ṣàpẹẹrẹ ọba àríwá.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Ìlà àwọn Maccabee ni a ṣàfihàn nínú ẹsẹ̀ kẹtàlélógún, ṣùgbọ́n ó dúró fún ìtàn kan tí ó bẹ̀rẹ̀ ọdún mẹ́tàlélọ́gbọ̀n lẹ́yìn Panium ti ẹsẹ̀ kẹẹ́dógún, àti díẹ̀ ju ọgọ́rùn-ún ọdún kan ṣáájú Pompey nínú ẹsẹ̀ kẹrìndínlógún. Ìlà náà parí ní ìdájọ́ agbelebu, ìdájọ́ kan tí ó gbooro títí dé ọdún 70 AD, bí ó tilẹ̀ jẹ́ pé àkókò ìdájọ́ náà ni a tọ́ka sí gẹ́gẹ́ bí agbelebu nìkan nínú ẹsẹ̀ kejìlélógún. Ní ti àsọtẹ́lẹ̀, ìlà Maccabee náà, tí ń ṣojú ilẹ̀ ológo láti 1776, lẹ́yìn náà 1798 pẹ̀lú ìdílé ọba Hasmonean, àti lẹ́yìn náà ìdílé ọba Herodian títí dé agbelebu àti 70 AD, parí ní ẹsẹ̀ kejìlélógún, ó sì bẹ̀rẹ̀ pẹ̀lú ọdún méjìlélógún láti 1776 títí dé 1798. Àwọn ọdún méjìlélógún láti 1776 sí 1798 tún jẹ́ àpẹẹrẹ àwọn ọdún méjìlélógún láti 9/11 títí dé 2023, èyí tí a fi hàn gẹ́gẹ́ bí ọjọ́ méjìlélógún nínú Danieli mẹ́wàá. Ìlà Maccabee bẹ̀rẹ̀, ó sì parí pẹ̀lú “méjìlélógún.”
Four Roman Rulers
Àwọn Alákòóso Mẹ́rin ti Róòmù
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Àwọn ẹsẹ̀ mẹ́rìndínlógún sí méjìlélógún sọ àwọn alákòóso Róòmù mẹ́rin ní tààrà, wọ́n sì dúró fún ìlà mìíràn nínú àwọn ẹsẹ̀ náà. A ṣe àtúnṣe ìlà Maccabean ní ìbámu pẹ̀lú ìlànà “àtúnṣe àti ìmúgbòòrò síi,” ìlà Róòmù sì ni a ṣàfihàn ní tààrà nínú àwọn ẹsẹ̀ náà. Pompey ṣẹ́gun méjì àkọ́kọ́ nínú àwọn ìdènà mẹ́ta, bí Róòmù ti gòkè sí orí ìtẹ́ gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì ní ogun Actium ní ọdún 31 ṣáájú ìbí Kristi. Julius Caesar, Augustus Caesar àti Tiberias Caesar tẹ̀ lé e. Pompey jẹ́ ọ̀gágun, àwọn àmì mẹ́ta ìkẹyìn náà sì so pọ̀ gẹ́gẹ́ bí àwọn ọba-ọba.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Ẹni ìkẹyìn nínú àwọn alákóso mẹ́rin náà kú ní ẹsẹ̀ kejìlélógún níbi tí a ti kàn Kristi mọ́ agbelebu, nítorí náà a gbọ́dọ̀ mú ẹni ìkẹyìn nínú àwọn alákóso mẹ́rin ti Róòmù padà sí òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kẹrìndínlógún. Nígbà tí a bá ṣe èyí, Pómpeì yóò ṣojú àkọ́kọ́ nínú àwọn àmì-ọ̀nà mẹ́rin, níbi tí àmì-ọ̀nà kẹrin àti ìkẹyìn ti bá òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kẹrìndínlógún mu. Ẹsẹ̀ kẹrìndínlógún ni Tíbéríà Késárì yóò ṣojú fún, ogun Páníùmù ti ẹsẹ̀ kẹẹ̀ẹ́dógún ni Ágústù Késárì yóò sì ṣojú fún, ogun Ráfíà nínú ẹsẹ̀ kọkànlá ni Júlíọ̀sì Késárì yóò ṣojú fún, báyìí ni Gẹ́ńẹ́rà Pómpeì ṣe di àmì ẹsẹ̀ kẹwàá àti ọdún 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Èyí ń fi hàn pé “ìtàn ìkọ̀kọ̀” ti ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá, ìyẹn ìtàn láti ìṣubú Soviet Union ní ọdún 1989 títí dé òfin Ọjọ́-Àìkú ti ẹsẹ̀ kọkànlélógójì, ni a ṣojú fún nípasẹ̀ ìlà àsọtẹ́lẹ̀ mẹ́ta tí a rí nínú ìtàn tí àwọn ẹsẹ̀ mẹ́wàá títí dé mẹ́tàlélógún ń ṣojú fún. Àwọn Makkabee, àwọn alákóso Romu, àti àwọn ogun mẹ́ta ti àwọn agbára aṣojú Romu.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Èyí ni ìgbà kẹta tí mo ń bọ̀ wá sọ́dọ̀ yín. Ní ẹnu ẹlẹ́rìí méjì tàbí mẹ́ta ni a ó fi mú gbogbo ọ̀rọ̀ dájú. 2 Korinti 13:1.
Three Proxy Wars
Àwọn Ogun Aṣojú Mẹ́ta
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Ẹsẹ̀ mẹ́wàá ń fi òpin sí Ogun Síríà kẹrin tí ó ṣẹlẹ̀ láti ọdún 219 títí dé 217 ṣáájú Kristi, nígbà tí Antiochus III Magnus (Ńlá náà) tún ara rẹ̀ ṣètò ṣáájú ogun tí a mẹ́nuba nínú ẹsẹ̀ mọ́kànlá, èyí tí í ṣe ogun Raphia tí Julius Caesar yóò ṣàpẹẹrẹ. Ẹsẹ̀ mẹ́wàá ń tọ́ka sí ìwópalẹ̀ Soviet Union ní ọdún 1989 gẹ́gẹ́ bí a ṣe ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ ogójì, Pompey sì bá ìtàn náà mu. Ẹsẹ̀ kẹrìndínlógún ń ṣàpẹẹrẹ ìṣẹ́gun lórí ilẹ̀ ológo Júdà, tí ó jẹ́ àpẹẹrẹ òfin Ọjọ́ Ìsinmi ní United States, ṣùgbọ́n Pompey tún bá ọdún 1989 mu pẹ̀lú, àti ní ọdún 1989 Róòmù òde-òní ṣẹ́gun ìdènà àkọ́kọ́ rẹ̀, ṣùgbọ́n ní ṣíṣe bẹ́ẹ̀, ní àkókò kan náà, ó ṣẹ́gun Amẹ́ríkà Pírótẹ́sítáǹtì nípa ti ẹ̀mí nígbà tí ó tàn Ronald Reagan jẹ kí ó dá àjọṣepọ̀ aṣírí kan sílẹ̀ pẹ̀lú ilẹ̀ ológo náà. Àjọṣepọ̀ ọba kan pẹ̀lú panṣágà Róòmù ń ṣàpẹẹrẹ àgbèrè nípa ti ẹ̀mí.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
Ọdún 1989 ni àkókò tí àgbèrè Róòmù bẹ̀rẹ̀ sí í jáde kúrò nínú àádọ́rin ọdún rẹ̀ láti ṣe àgbèrè pẹ̀lú gbogbo àwọn ọba ayé. Ọba àkọ́kọ́ ni Orílẹ̀-Èdè Amẹ́ríkà ní ọdún 1989, nítorí Orílẹ̀-Èdè Amẹ́ríkà pẹ̀lú ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Áhábù, ẹni tí ó fẹ́ Jésíbélì, ẹni tí í ṣe àgbèrè Tírè nínú Isaiah ogún-mẹ́ta.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó gbàgbé Tírè fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan: lẹ́yìn ìparí ọdún àádọ́rin, Tírè yóò kọrin bí àgbèrè. Mú háàpù, yí ìlú ká, ìwọ àgbèrè tí a ti gbàgbé; mú orin dún, kọ orin púpọ̀, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn ìparí ọdún àádọ́rin, pé Olúwa yóò bẹ Tírè wò, yóò sì padà sí èrè àgbèrè rẹ̀, yóò sì bá gbogbo àwọn ìjọba ayé lórí gbogbo ojú ilẹ̀ ṣe àgbèrè. Aísáyà 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
A gbàgbé àgbèrè náà ní “àkókò òpin” ní ọdún 1798 nígbà tí ó gba ọgbẹ́ ikú rẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ ogójì Danieli mọ́kànlá. Ní “àkókò òpin” ní ọdún 1989, ó bẹ̀rẹ̀ àkókò ìmúláradá ọgbẹ́ ikú rẹ̀ nípa ṣíṣe panṣágà pẹ̀lú ìjọba náà tí yóò jẹ́ ẹni àkọ́kọ́ láti fi ipa mú àmì àṣẹ rẹ̀ ṣẹ. Aṣojú ìjọba náà ni Ahabu, àti Faranse, ẹni tí ó gbé ìjọba póòpù kalẹ̀ sórí ìtẹ́ ayé ní ọdún 538, tí ó sì jẹ́ ìjọba àkìkà tó kọ́kọ́ ṣe àtìlẹ́yìn fún ìdàsókè agbára póòpù. Nítorí èyí, a fi orúkọ oyè “àkọ́bí ìjọ Kátólíìkì” pè wọ́n, bẹ́ẹ̀ gẹ́gẹ́ bí “àbúròbìnrin àgbà jùlọ ti ìjọ Kátólíìkì.” Faranse àti Ahabu méjèèjì jẹ́rìí sí ipa orílẹ̀-èdè Amẹ́ríkà láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Nínú Isaiah mẹ́tàlélógún, àgbèrè Tairi, ẹni tí ó sì tún jẹ́ àgbèrè Ifihan mẹ́tàdínlógún, ẹni tí a kọ Babiloni Ńlá sí iwájú orí rẹ̀. A “gbàgbé” òun fún ìtàn Orílẹ̀-èdè Amẹ́ríkà, tí ó bẹ̀rẹ̀ ní 1798, nígbà tí ipò póòpù dáwọ́ dúró láti jẹ́ ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, ẹranko inú òkun ti Ifihan mẹ́tàlá. Nígbà náà ni Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀ ipa rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì gẹ́gẹ́ bí ẹranko ilẹ̀ ti Ifihan mẹ́tàlá. Ní ìparí, Orílẹ̀-èdè Amẹ́ríkà di ọba àkọ́kọ́ nínú àwọn ọba mẹ́wàá ti Ifihan mẹ́tàdínlógún. Ìtàn àpẹẹrẹ ti àkókò “ọdún àádọ́rin,” “ọjọ́ ọba kan,” ń ṣojú fún àádọ́rin ọdún tí Babiloni fi jọba gẹ́gẹ́ bí ìjọba kìíní nínú àsọtẹ́lẹ̀ Bíbélì. Èyí ń ṣe àpẹẹrẹ ìtàn Orílẹ̀-èdè Amẹ́ríkà láti 1798 títí dé òfin Ọjọ́ Àìkú níbi tí ìlà ìta ti ìtàn Amẹ́ríkà ti jẹ́ aṣojú nípasẹ̀ ìwo Olómìnira, tí ìlà inú sì jẹ́ aṣojú nípasẹ̀ ìwo Pùrótẹ́sítáǹtì. Àwọn ìwo méjèèjì wọ̀nyí, tí ń ṣojú ọkàn Àtẹ̀léfin náà tí ń pèsè fún ìyapa iṣẹ́ ìjọba àti iṣẹ́ ìjọ, ni wọ́n sì jẹ́ kókó-ọrọ ọjọ́ ọ̀la Amẹ́ríkà.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
A fi àkíyèsí ọdún àádọ́rin fún àgbèrè Tírè kí a lè gbàgbé e; lẹ́yìn náà, láti àkókò ìkẹyìn ní ọdún 1989 títí dé òfin Ọjọ́-Àìkú, ó bẹ̀rẹ̀ sí í kọrin. Ó bẹ̀rẹ̀ pẹ̀lú àjọṣepọ̀ àṣírí bí ó ṣe gba ẹ̀sìn Amẹ́ríkà Pírótẹ́sítáǹtì, tí ó sì wó ìlànà òṣèlú ọba gúúsù lulẹ̀ pẹ̀lú ìṣubú Ìṣọ̀kan Ṣófíẹ̀tì. Àkókò ọdún àádọ́rin kan tí ó parí nínú ìtàn kan níbi tí Áńtíókùsì Ńlá ti dúró ní àárín àkókò ọdún mẹ́tàlá-dín-lógún kan tí a pín sí mẹ́wàá àti méje, èyí tí nígbà tí a bá sọ wọ́n di ọ̀kan pẹ̀lú ìlọ́po, wọ́n di “àádọ́rin.” Ní ìbẹ̀rẹ̀ ọdún àìta igba àti àádọ́ta tí ó parí láàárín Ráfíà àti Páníọ̀mù, àsọtẹ́lẹ̀ àkókò inú ti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún bẹ̀rẹ̀ pẹ̀lú ọ̀sẹ̀ “àádọ́rin” tí a yàn kalẹ̀ fún àwọn ènìyàn Dáníẹ́lì. Ní òpin ọ̀sẹ̀ àádọ́rin wọ̀nyẹn, ní ọdún 34 AD, a kọ Ìsírẹ́lì ìgbàanì sílẹ̀ títí láé kúrò lọ́dọ̀ Ọlọ́run gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú àyànfẹ́ Rẹ̀, Ọlọ́run sì ti wọ inú ìgbéyàwó pẹ̀lú ìyàwó Kristẹni Rẹ̀, ó sì wà nígbà náà ń na ọwọ́ sí àwọn aláìkọlà.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
207 BC Antiochus dúró ní àárín “àádọ́rin,” ó sì ń fi òpin ipò orílẹ̀-èdè tí a ṣe ojú rere fún nínú ìjọba rẹ̀ hàn gẹ́gẹ́ bí “ilẹ̀ ológo” níbi tí Ó ti yàn láti gbé Ísírẹ́lì òde-òní dìde. Òpin Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà ní òfin Ọjọ́ Àìkú ni òpin “àádọ́rin ọdún” Isaiah. Ìlà ọdún igba àádọ́ta ti Antiochus ń tọ́ka sí ìparí àyè ìdánwò fún ìwo Republikani ti Orílẹ̀-Èdè Amẹ́ríkà, díẹ̀ kí òfin Ọjọ́ Àìkú ẹsẹ̀ kẹrìndínlógún tó dé. Ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún tí ó parí nígbà tí ìdájọ́ bẹ̀rẹ̀ ní October 22, 1844 jẹ́ àpẹẹrẹ àkànṣe ìgbà tí ìdájọ́ yóò parí ní òfin Ọjọ́ Àìkú. Ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún náà bẹ̀rẹ̀ pẹ̀lú ọ̀sẹ̀ mẹ́tadínlọ́gọ́rin tí ń fi òpin Ísírẹ́lì gidi hàn gẹ́gẹ́ bí ènìyàn àyànfẹ́ Ọlọ́run. Òpin àkókò àpapọ̀ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún náà parí pẹ̀lú ìparí ìṣípò Protestanti bí ìṣípò advent ṣe ń bá a lọ títí dé òfin Ọjọ́ Àìkú. Nígbà tí ilẹ̀kùn tí a ti pa ti 1844 bá tún ṣẹlẹ̀, a óò ti ilẹ̀kùn mọ́ lórí ìwo Republikani, ìwo Protestanti, àti ẹranko ìjọba.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Kí Antiochus lè dúró láàárín àkókò mẹ́wàá àti méje, ó túmọ̀ sí pé ó dúró ní òpin àkókò ìdánwò rẹ̀. Àkókò ìdánwò ti parí fún ìjọba Orílẹ̀-èdè Amẹ́ríkà, èyí tí í ṣe ẹranko ayé, ní òfin ọjọ́ Àìkú, ṣùgbọ́n àkókò ìdánwò ìwo Republikani náà parí ṣáájú òfin ọjọ́ Àìkú.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Jésù sọ fún un pé, Èmi kò wí fún ọ pé, Títí di ìgbà méje: ṣùgbọ́n, Títí di ãdọ́rin ìgbà méje. Mátíù 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Ọ̀rọ̀ náà pé “àádọ́rin ìgbà méje,” ni ibi kan ṣoṣo nínú Bíbélì níbi tí a ti fi ìlọ́po hàn nínú ìṣírò ní ọ̀nà yìí. “Àádọ́rin ìgbà méje” ni ọdún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [490] tí a “pinnu” fún àwọn ènìyàn Dáníẹ́lì. Òun ni ọ̀sẹ̀ àádọ́rin tí ó bẹ̀rẹ̀ ẹgbẹ̀rún méjì àti ọgọ́rùn-ún mẹ́ta [2300], àti ní òpin ọdún ẹgbẹ̀rún méjìlá àádọ́ta [250] láti ibi ìbẹ̀rẹ̀ kan náà gẹ́gẹ́ bíi, Áńtíókù dé sí àárín mẹ́wàá àti méje. Áńtíókù Ńlá níbẹ̀ ni ó dúró láti kó ipa rẹ̀ nínú àwọn ìṣe ìkẹyìn ìtàn rẹ̀ nínú eré mímọ́ ti ìjà ńlá náà.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
Ilẹ̀kùn tí a ti pa ti ọdún 1844 dúró fún ilẹ̀kùn tí a ti pa ti òfin Ọjọ́ Àìkú, àti kí ó tó di òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìnlá, àkókò ọdún méje bẹ̀rẹ̀ pẹ̀lú Antiochus tí ń fi àmì òpin ìjọba rẹ̀ hàn, lẹ́yìn náà ìjọba rẹ̀ sì parí ní ìgbẹ̀yìn ọdún méje náà. Àkókò ọdún méje náà dúró fún àkókò ìdánwò ère ẹranko náà, àkókò náà sì bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú àkọ́kọ́ ti ọdún 321. Ṣáájú òfin Ọjọ́ Àìkú àkọ́kọ́ náà, èyí tí ó jẹ́ àpẹẹrẹ ti òfin Ọjọ́ Àìkú ìkẹyìn, àkókò ọdún mẹ́wàá wà tí ó bẹ̀rẹ̀ pẹ̀lú àṣẹ ọba kan. Ní “àṣẹ ọba” ti ọdún 313 ni ìdánwò tí ọdún mẹ́wàá dúró fún ti bẹ̀rẹ̀, lẹ́yìn náà Antiochus sì fi òfin Ọjọ́ Àìkú àkọ́kọ́ náà kalẹ̀, àkókò àánú iwo Orílẹ̀-èdè olómìnira náà sì parí. Ní ìgbẹ̀yìn ọdún méje náà, Panium àti òfin Ọjọ́ Àìkú dé, wọ́n sì mú ìpín ìlà-oòrùn àti ìwọ̀-oòrùn wá ní ọdún 330.
Pompey
Pọ́mpéì
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Pompey ṣẹ́gun ilẹ̀ ògo náà ní ẹsẹ̀ kẹrìndínlógún, ṣùgbọ́n láàárín àkókò ọdún méjì láti 65 títí dé 63 Ṣ.K., Pompey, ní ìmúṣẹ Danieli mẹ́jọ àti ẹsẹ̀ kẹsàn-án, ní tòótọ́ ṣẹ́gun “ìlà oòrùn” àti “ilẹ̀ [ògo],” ní fífi àpẹẹrẹ hàn fún ìṣẹ́gun ìlọ́po méjì náà nínú ẹsẹ̀ ogójì àti 1989.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Ìdènà kẹta fún Róòmù aláìmọ̀ yóò jẹ́ ìmúṣẹ̀ nípasẹ̀ Ọ́gọ́sítù Késárì, ẹni tí a mọ̀ sí ẹni tí ó dá àjọ ìṣàkóso mẹ́ta àkọ́kọ́ tí ó jẹ́ òṣìṣẹ́ lórílẹ̀-èdè Róòmù sílẹ̀, tí ó dúró fún ìṣọ̀kan mẹ́ta àkọ́kọ́ tí a fọwọ́ sí ní Róòmù. Ní àmì ọ̀nà kẹta ti àwọn aṣáájú Róòmù ni a ti samisi ìṣọ̀kan mẹ́ta náà ní ìlànà gẹ́gẹ́ bí ohun tí ó jẹ́ òṣìṣẹ́ nínú ìtàn Róòmù. Ní òfin Ọjọ́-Ìsinmi ní ẹsẹ̀ kẹrìndínlógún ni a ti fi ìdí ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké múlẹ̀, lẹ́yìn náà ni a sì tún fi ẹyẹ ìwà-búburú náà padà sí ipò rẹ̀ ní Ṣínárì, gẹ́gẹ́ bí Sekaráyà ti sọ ọ́ kalẹ̀.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Augustus Kesari dá Ẹgbẹ́ Mẹ́ta Róòmù àkọ́kọ́ tí ó jẹ́ ti òfin ìjọba lọ́nà ìfòwọ́sí, ṣùgbọ́n àwọn akọ̀wé ìtàn ń pè é ní Ẹgbẹ́ Mẹ́ta Kejì, nítorí Julius Kesari pẹ̀lú dá Ẹgbẹ́ Mẹ́ta kan sílẹ̀, ṣùgbọ́n kì í ṣe Ẹgbẹ́ Mẹ́ta tí ó jẹ́ ti ìjọba Róòmù ní òfin. Ìbáṣepọ̀ Julius àti Augustus Kesari gẹ́gẹ́ bí àwọn àmì ìṣàpẹẹrẹ ìṣọ̀kan mẹ́ta ti ejò náà, ẹranko náà, àti wòlíì èké náà ní òfin Ọjọ́ Àìkú tí ó sún mọ́lé láti dé, ni a fi hàn ní àpẹẹrẹ Julius ní ìbẹ̀rẹ̀ ìgbésẹ̀ láti fi agbára mú ìlànà òfin Ọjọ́ Àìkú ṣẹ, àti Augustus ní òpin. Ìbáṣepọ̀ àsọtẹ́lẹ̀ náà pẹ̀lú ni a tún ṣojú nípasẹ̀ ìdótì Cestius ní ọdún 67, èyí tí ìdótì Titus sì tẹ̀lé lẹ́yìn náà. Julius ni Cestius, Augustus sì ni Titus. Julius àti Augustus dúró fún ìṣọ̀kan mẹ́ta náà, Cestius àti Titus sì dúró fún ìdótì kan.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Àkókò tí ìṣísẹ̀ fún òfin Ọjọ́ Àìkú bẹ̀rẹ̀ ní ti àsọtẹ́lẹ̀ ní ọdún 313, ni ìgbà àṣẹ Milan. Lẹ́yìn náà, ní 321, ní àárín àkókò ọdún mẹ́tàlá-dín-lógún náà, òfin Ọjọ́ Àìkú àkọ́kọ́ dé. Ìgbésẹ̀ kẹta nínú pípín ìjọba náà sí ìlà-oòrùn àti ìwọ̀-oòrùn, tí ó ń ṣojú pípín ní Orílẹ̀-Èdè Amẹ́ríkà sí àwọn tí ń gba àti àwọn tí kì í gba àmi ẹranko náà tàbí èdìdì Ọlọ́run, ni ọdún 330. Ìtòlẹ́sẹẹsẹ òfin Ọjọ́ Àìkú kan wà tí ó ń darí sí òfin Ọjọ́ Àìkú kan, àti pé 321 ń ṣojú òfin Ọjọ́ Àìkú àkọ́kọ́, tí ó ń darí sí òfin Ọjọ́ Àìkú ìkẹyìn ti ọdún 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Kò dàbí ọdún ẹgbẹ̀rún méjì àádọ́ta ti Antiochus, ọdún ẹgbẹ̀rún méjì àádọ́ta ti Nero ń tọ́ka sí àkókò ọdún mẹ́jọ, àárín òfin Sunday àkọ́kọ́, lẹ́yìn náà sì ni ọdún mẹ́sàn-án. Lẹ́yìn ìlà lórí ìlà, Antiochus àti Nero ń dá àkókò méjì mọ̀ tí a fi àmì ọ̀nà mẹ́ta ṣojú. Nínú àwọn ìlà méjèèjì, àmì ọ̀nà àkọ́kọ́ àti ti ìkẹyìn jẹ́ kan náà: àṣẹ kan ní ìbẹ̀rẹ̀ tí ìgbéyàwó kan samisi, èyí tí ó parí pẹ̀lú ìkọ̀sílẹ̀, àti ogun láàárín ọba àríwá àti ọba gúúsù ní ìbẹ̀rẹ̀ àti ní òpin. Òfin Sunday àkọ́kọ́ ti ọdún 321 ní àárín gbọ́dọ̀ jẹ́ ibi tí Antiochus dúró sí. Ó dúró ní ìparí ìlànà ìdánwò kan tí ọdún mẹ́wàá ṣojú, ìlànà ìdánwò náà sì ń fi Antiochus hàn gẹ́gẹ́ bí ẹni kẹ́jọ tí ó wá láti inú àwọn méje, bí ó ṣe ń dá ère ẹranko náà sílẹ̀, ẹni tí í ṣe kẹ́jọ tí ó sì wá láti inú àwọn méje. Ní àkókò kan náà, ẹgbẹ̀rún kan lọ́nà mẹ́rìnlélọ́gọ́rin náà ń gba inú ìlànà ìdánwò kọjá, wọ́n sì ń yí padà láti ìjọ keje ti Laodicea sí ìjọ kẹjọ àti ti Philadelphia.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Ní òfin Sọ́ńdè àkọ́kọ́ ni ìdásílẹ̀ àwòrán náà ti bẹ̀rẹ̀, ó sì parí ní òfin Sọ́ńdè ti Ìfihàn orí kẹtàlá, ẹsẹ̀ kọkànlá, ẹsẹ̀ kan tí ó fi ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà hàn gẹ́gẹ́ bí ọ̀dọ́-àgùntàn, ní ìyàtọ̀ pẹ̀lú òpin rẹ̀ gẹ́gẹ́ bí ejò ńlá. Kẹtàlá ni àmì ìṣọ̀tẹ̀, àti àmì ìṣọ̀tẹ̀ nínú àyíká ẹsẹ̀ kọkànlá, àti ti Orílẹ̀-Èdè Amẹ́ríkà tí ń sọ̀rọ̀ bí ejò ńlá, ni àmì ẹranko náà; nígbà tí àmì àwọn tí wọ́n ní èdìdì Ọlọ́run jẹ́ nọ́mbà kọkànlá. Ìfihàn 13:11 fi ìyapa àwọn tí yóò gba àmì ẹranko náà tàbí èdìdì Ọlọ́run hàn ní òfin Sọ́ńdè nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Àkókò ìdánwò ère ẹranko ní àwọn àmì pàtó tí ń fi dídé rẹ̀ hàn, nígbà kan náà sì ń ṣe àfihàn òpin rẹ̀. Láti ọ̀dọ̀ Nóà títí dé àjọ̀dún fèrè, Ọlọ́run kì í yí padà rárá; ó máa ń kéde àsìkò ìdánwò kan níwájú dídé rẹ̀ ní gbogbo ìgbà. Àwọn ìkéde rẹ̀ ni a rí nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀. Ọ̀pọ̀ jùlọ àwọn Adventist (mo ń gbà pé) kò mọ̀ pé ìdótì méjì wà nínú ìparun Jerusalẹmu, tàbí pé ọjọ́ ìparun ìkẹyìn náà jẹ́ gan-an ọjọ́ kan náà nínú ọdún tí Nebukadnessari ti pa Jerusalẹmu àti tẹ́ńpìlì run ní ìgbà àkọ́kọ́—àkókò alpha. Wọ́n lè tún má mọ̀ pé àwọn ìdótì náà bẹ̀rẹ̀ ní àwọn àjọ̀dún mímọ́, wọ́n sì parí ní àjọ̀dún mímọ́ kan, tàbí pé àsìkò ìdótì náà jẹ́ ọdún mẹ́ta àtààbọ̀. Bí wọn kò bá mọ àwọn òtítọ́ wọ̀nyí, nígbà náà ó dàbí ẹni pé kò ṣeé ṣe kí wọ́n rí i pé Julius Caesar ni ó samisi ìbẹ̀rẹ̀ àkókò ìdánwò ère ẹranko nínú àfihàn rẹ̀ tí ó péye jùlọ. Nípa “àfihàn tí ó péye,” mo túmọ̀ sí ìmúṣẹ̀ rẹ̀ ìkẹyìn.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Àkókò kan náà ni a ṣàfihàn láti ọdún 1888 títí dé òfin Ọjọ́ Àìkú, lẹ́yìn náà sì tún láti 9/11 títí dé òfin Ọjọ́ Àìkú; ṣùgbọ́n ìmúṣẹ pípé ti àkókò àsọtẹ́lẹ̀ ti ìdásílẹ̀ àwòrán ẹranko náà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Constantine the Great ní àkókò láti 313 títí dé 330, bẹ̀rẹ̀ nínú ààrẹ ìjọba ààrẹ kẹjọ láti ìgbà òpin ní 1989.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Láti òfin Àìkú àkọ́kọ́ nípa Ọjọ́-ìsinmi, àkókò ìdánwò lórí Sábáàtì àti Ọjọ́ Àìkú ń ṣípayá nínú àkókò kan tí a ṣojú rẹ̀ nípasẹ̀ ọdún méje ti Antiochus. Ìlà ọdún méje ti ìran Antiochus tí a fi pọ̀ mọ́ ọdún mẹ́sàn-án ti ìran Nero dọ́gba pẹ̀lú mẹ́tàlélọ́gọ́ta, àti ní ọdún 63 Ṣ.K. Pompey ṣẹ́gun ilẹ̀ ológo náà gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kẹrìndínlógún ti Danieli mọ́kànlá. Ní òfin Ọjọ́ Àìkú, àwọn ọba mẹ́sàn-án yóò jẹ́wọ́ orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ọba àkọ́kọ́ láàárín ọba mẹ́wàá tí wọ́n fara mọ́ra láti fi ìjọba wọn fún àgbèrè Tairi, ẹni tí yóò sì ṣe panṣágà pẹ̀lú gbogbo àwọn ọba ayé.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Ní ìbámu pẹ̀lú ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ òwe àwọn wúńdíá mẹ́wàá, ìgbéyàwó ẹranko náà àti wòlíì èké náà ṣẹ ní ọdún 1989, ṣùgbọ́n ní òfin Ọjọ́ Àìkú ni a fi mú ìgbéyàwó náà pé ní pípé. Fractal kan ti ìtàn náà ni àkókò ìdájọ́ àwọn alààyè tí ó bẹ̀rẹ̀ ní 2001, ní 9/11. Láti àkókò yẹn títí dé òfin Ọjọ́ Àìkú, àkókò ìdánwò àwòrán ẹranko náà, tí ó sì tún jẹ́ àkókò ìdìdì àwọn ẹgbẹ̀rún kan àti mẹ́rìnlélógójì, ni a ti ń ṣe ìdájọ́ lórí àwọn ènìyàn májẹ̀mú Ọlọ́run, àti lórí ilẹ̀ tí wọ́n ti gbé gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ májẹ̀mú Ábúráhámù. Ní àkókò náà ni a ti ń dá ìjọ Adventist Ọjọ́ Keje ti Laodicea lẹ́jọ́, lẹ́yìn náà ni a sì ń dá àwọn tí wọ́n jẹ́wọ́ ara wọn pé wúńdíá lẹ́jọ́. Nítorí náà, a ń dá ìwo Pùrótẹ́sítáǹtì lẹ́jọ́, a sì ń dá a lẹ́jọ́ ní àkókò náà nígbà tí a kọ́kọ́ dá ẹgbẹ́ Democratic ti ìwo Republican lẹ́jọ́ títí di 2024, nígbà tí ìdájọ́ àwọn Republicans ti ìwo republican ti bẹ̀rẹ̀ báyìí. Ìjọba-orílẹ̀-èdè t’olofin ni ẹranko tí ó gbé àwọn ìwo méjèèjì náà, a sì máa dá a lẹ́jọ́ ní òfin Ọjọ́ Àìkú.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
Láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú, a ṣojú rẹ̀ nínú fraktàlì kan láti 9/11 títí dé òfin Ọjọ́ Àìkú, ṣùgbọ́n ìmúṣẹ pípé ti ìdásílẹ̀ àwòrán ẹranko náà wà nínú ààrẹ kẹjọ tí ó jẹ́ ti àwọn méje. Ọdún mẹ́tàdínlógún Nero jẹ́ fraktàlì kan ti ìtàn láti 9/11 títí dé òfin Ọjọ́ Àìkú. Ọdún mẹ́tàdínlógún Antiochus jẹ́ bẹ́ẹ̀ náà. Ìgbéyàwó Reagan àti ìṣọ̀kan àṣírí náà ni a mú pé pátápátá pẹ̀lú ìṣọ̀kan gbangba ní àkókò ìṣàkóso àwọn ààrẹ kẹjọ. Èkíní nínú àwọn ìgbéyàwó alpha àti omega ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Patriot Act ní ọdún 2001, nígbà tí a yí òfin Gẹ̀ẹ́sì padà sí òfin Róòmù. Ìgbéyàwó àṣẹ Milan jẹ́ àmì ìbẹ̀rẹ̀ ìmúṣẹ pípé ti ìdásílẹ̀ àwòrán ẹranko náà. Ìṣètò rẹ̀ dá lórí ìṣètò ìgbéyàwó àwọn wúńdíá mẹ́wàá, ó sì ń ṣojú ìgbéyàwó èké tí ó ṣẹlẹ̀ ní àkókò ìgbéyàwó tòótọ́ náà.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Àkókò ìdánwò àwòrán ẹranko dúró gẹ́gẹ́ bí “ìdánwò” tí a gbọ́dọ̀ kọjá kí a tó “dì mọ́” wa. Ilé Ọlọ́run ni a kọ́kọ́ dá lẹ́jọ́, lẹ́yìn náà ní òfin Ọjọ́ Àìkú, àwọn tí wọ́n wà lóde ilé Ọlọ́run ni a ó dá lẹ́jọ́. Àkókò ìdájọ́ ìkẹyìn nínú ilé Ọlọ́run àti lẹ́yìn náà láàrín ọ̀pọ̀ ènìyàn ńlá bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́ Àìkú àkọ́kọ́. Òfin Ọjọ́ Àìkú àkọ́kọ́ kan yóò wà ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí yóò samisi ìbẹ̀rẹ̀ ìmúṣẹ pípé àti ìkẹyìn ti àkókò ìdánwò àwòrán ẹranko, èyí tí yóò sì parí lẹ́yìn náà ní òfin Ọjọ́ Àìkú tí ó mú Ìfihàn 13:11 ṣẹ. Òfin Ọjọ́ Àìkú náà ni òfin Ọjọ́ Àìkú ìkẹyìn ní ilẹ̀ ògo. Òfin Ọjọ́ Àìkú ìkẹyìn ní ilẹ̀ ògo ni òfin Ọjọ́ Àìkú àkọ́kọ́ ní ayé, tí ń samisi àkókò ìdánwò àwòrán ẹranko fún ayé. Àkókò ìdánwò ayé bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà nínú ẹsẹ̀ kọkànlá ti orí kẹtàlá. Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà “bá sọ̀rọ̀” gẹ́gẹ́ bí dragoni ní òfin Ọjọ́ Àìkú tí ó súnmọ́ dé, ẹsẹ̀ kejìlá àti àwọn ẹsẹ̀ tí ó tẹ̀lé e nínú orí náà ṣojú àkókò ìdánwò àwòrán ẹranko fún ayé.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Nítorí èyí, ó ṣe pàtàkì kí a rí àsọtẹ́lẹ̀ ọdún igba àádọ́ta Nero, tí ó parí pẹ̀lú ọdún mẹ́tàdínlógún tí ó bẹ̀rẹ̀ ní àṣẹ ọba ní 313, tí òfin Àìkú àkọ́kọ́ sì tẹ̀ lé e ní 321, lẹ́yìn náà ìpín ìlà-oòrùn àti ìwọ̀-oòrùn ní 330. Àwọn ìgbésẹ̀ mẹ́ta ti ìlà Nero jẹ́ nípa inúnibíni, níwọ̀n bí Nero ṣe jẹ́ àmì inúnibíni, tí àkókò ọdún 250 náà sì ń ṣojú ìjọ Smírná tí ó parí ní 313 nígbà tí ìjọ ìfaramọ́ dé. Ìgbésẹ̀ kẹta samisi òpin ìjọba kan, nítorí náà nígbà tí a bá fi í lò sí Orílẹ̀-Èdè Amẹ́ríkà, ó ń ṣojú òfin Àìkú àti ìyípadà láti ọba kẹfà sí ọba keje àti ọba kẹjọ. Nígbà tí a bá fi í lò sí ayé, àmì-àkókò kẹta náà ni ìpipá àyè ìdánwò ènìyàn, èyí tí a fi ṣàpẹẹrẹ rẹ̀ nípa ìpipá àyè ìdánwò Orílẹ̀-Èdè Amẹ́ríkà ní ìbẹ̀rẹ̀ àkókò ìdánwò ayé ti àwòrán ẹranko náà.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Èyí ni ìdí tí Augustus Caesar, ẹni kẹta nínú àwọn alákòóso Romu mẹ́rin tí wọ́n ṣamọ̀nà sí òfin Ọjọ́ Àìkú, tí àgbélébùú ṣàpẹẹrẹ rẹ̀, gẹ́gẹ́ bí a ti fi hàn nínú ẹsẹ̀ kejìlélógún, fi lè ṣàpẹẹrẹ àgbélébùú, bí ó tilẹ̀ jẹ́ pé Tiberias yóò tẹ̀ lé e, ẹni tí ó sì tún ṣàpẹẹrẹ àgbélébùú pẹ̀lú. Àkókò ìdánwò àwòrán ẹranko náà jẹ́ ìdánwò alápá méjì tí ó kọ́kọ́ dán ayé wò, lẹ́yìn náà ó sì dán òkun wò. Ayé ni Orílẹ̀-Èdè Amẹ́ríkà, òkun sì ni ayé.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Ìdánwò ère ẹranko náà ń mú ìlọ́po àmì méjì wá; níbi tí alifa ti àkókò kejì tún jẹ́ omega ti àkókò kìíní. Ọdún 321 ni òfin Ọjọ́-ìsinmi àkọ́kọ́ nínú ìtàn àsọtẹ́lẹ̀, àti nínú ọdún mẹ́tàdínlógún tí ń dá àkókò ìdánimọ̀ ìdánwò ère ẹranko náà lórí, 321 ni òfin Ọjọ́-ìsinmi àkọ́kọ́ ní Orílẹ̀-Èdè Amẹ́ríkà tí ó ń darí lọ sí òfin Ọjọ́-ìsinmi omega ti àkókò ìdánwò ère ẹranko náà ní ilẹ̀ ológo. Síbẹ̀, 321 tún jẹ́ òfin Ọjọ́-ìsinmi àkọ́kọ́ fún ayé, nítorí náà ọdún 321 samisi àárín ìbẹ̀rẹ̀ àti òpin àkókò ìdánwò ère ẹranko náà pọ̀. 313 ni ìbẹ̀rẹ̀, àti pé ìbẹ̀rẹ̀ náà jẹ́ àṣẹ ọba, èyí tí ó ń ṣàpẹẹrẹ òfin Ọjọ́-ìsinmi. Ọdún mẹ́tàdínlógún ti Nero ń ṣe ìdánimọ̀ àkókò kan ti àwọn òfin Ọjọ́-ìsinmi tí ń pọ̀ sí i títí dé ìparí àkókò ìdánwò ẹ̀dá ènìyàn.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Àṣẹ náà ń ṣàpẹẹrẹ òfin Àìkú àkọ́kọ́ tí ó yọrí sí ìpẹ̀yà àkókò oore-ọ̀fẹ́. Pompey gba Juda ní ẹsẹ̀ kẹrìndínlógún, èyí tí ń ṣàpẹẹrẹ òfin Àìkú, Julius Caesar sì dá Triumvirate àkọ́kọ́ sílẹ̀; bí ó tilẹ̀ jẹ́ pé ó jẹ́ ìṣọ̀kan mẹ́ta aláìjẹ́ òfin, àwọn akọ̀wé ìtàn ṣì ń samisi rẹ̀ gẹ́gẹ́ bí àkọ́kọ́. Ìṣàpẹẹrẹ Julius Caesar nípa ìṣọ̀kan mẹ́ta ti òfin Àìkú, ṣàpẹẹrẹ Triumvirate òfìsì Augustus Caesar tí Tiberias tẹ̀ lé ní agbelebu. Gbogbo àwọn olóṣèlú Romu mẹ́rin náà ń ṣàpẹẹrẹ òfin Àìkú, gẹ́gẹ́ bí gbogbo ìgbésẹ̀ mẹ́ta ọdún mẹ́tàlá-dín-lógún Nero náà ṣe rí.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Pompey bá ọdún 1989 mu; Julius bá ẹsẹ̀ kejìlá mu; Augustus bá ẹsẹ̀ kẹẹ́dógún mu, Tiberias sì bá ẹsẹ̀ kẹẹ́rìndínlógún mu. Ìtàn Julius nínú àwọn ẹsẹ̀ náà ní ìgbìmọ̀ wọlé rẹ̀ sí Ejibiti àti Cleopatra. Marc Antony tún ṣe àtúnṣe ìtàn náà. Marc Antony ni ọ̀gágun àkọ́kọ́ Julius Caesar ní àkókò tí wọ́n pa Julius nípa ìgbá abẹ́ mẹ́tàlélógún. Mẹ́tàlélógún ń ṣojú òfin Ọjọ́ Àìkú, ikú Julius nípa ọgbẹ́ mẹ́tàlélógún náà sì jẹ́ ìjọba kan tí ó parí ní òfin Ọjọ́ Àìkú. Marc Antony, Augustus Caesar àti Marcus Lepidas lẹ́yìn náà dá Triumvirate àkọ́kọ́ tí a fìdí rẹ̀ múlẹ̀ sílẹ̀ láti gbẹ̀san ikú rẹ̀. Ọ̀kan lára àwọn agbára mẹ́ta yẹn, Marc Antony yóò tún pàdé Julius pẹ̀lú Ejibiti àti Cleopatra ṣe.
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Bóyá Julius tàbí Marc Antony, àwọn méjèèjì jẹ́ àmì-ìṣàpẹẹrẹ Róòmù, Cleopatra sì jẹ́ àmì-ìṣàpẹẹrẹ Íjíbítì àti Gíríìkì. Ó ṣojú ìjọba Gíríìkì ní Íjíbítì, àwọn méjèèjì sì jẹ́ àmì-ìṣàpẹẹrẹ dírágónì, nígbà tí Julius àti Marc Antony jẹ́ àmì-ìṣàpẹẹrẹ ẹranko náà. Gẹ́gẹ́ bí obìnrin nínú ìbáṣepọ̀ náà, Cleopatra ni ìjọ, tí ó jẹ́ kí Julius àti Marc Antony di ìpínlẹ̀. Cleopatra ṣojú obìnrin kan tí a ti yà sọ́tọ̀ lẹ́ẹ̀mejì kúrò lọ́dọ̀ àwọn olólùfẹ́ Róòmù rẹ̀ tí í ṣe ọba; ní àkọ́kọ́ ní 1798, lẹ́yìn náà ní ìparí àkókò àánú nígbà tí ó dé òpin rẹ̀ láìsí ẹnìkan láti ràn án lọ́wọ́. Ìparun rẹ̀ tí ó gbẹ̀yìn wáyé ní ogun Actium ní ọdún 31 BC. Aṣegun ní ogun Actium ni Augustus Caesar, nítorí náà a rí i pé Pompey kú ní Íjíbítì, Julius ní ìpàdé kan pẹ̀lú Cleopatra ní Íjíbítì, èyí tí a tún ṣe ní ìtàn Marc Antony, lẹ́yìn náà Augustus Caesar sì parí ìbáṣepọ̀ náà ní Actium. Actium ń tọ́ka sí òfin Ọjọ́ Àìkú, nítorí pé ní ogun Actium ni a ti mú ìdènà kẹta kúrò fún Róòmù, Róòmù Keferi aláṣẹ-ọba sì bẹ̀rẹ̀ sí í jọba fún ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta, ní ìmúṣẹ Daniel 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey mú ìdènà méjì àkọ́kọ́ kúrò, Augustus sì mú ẹ̀kẹta kúrò.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan ti jáde wá, èyí tí ó di títóbi jù lọ, síhà gúúsù, àti síhà ìlà-oòrùn, àti síhà ilẹ̀ ẹlẹ́wà náà. Danieli 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompey ni 1989, àmì ọ̀nà àkọ́kọ́ nínú agbára òṣèlú mẹ́ta tí Róòmù òde-òní yóò borí bí ọgbẹ́ ikú rẹ̀ ṣe ń wò sàn. Soviet Union, lẹ́yìn náà Orílẹ̀-Èdè Amẹ́ríkà àti pẹ̀lú Àjọ Ìṣọ̀kan Àgbáyé nínú ẹsẹ̀ kọkànlélógójì ti Dáníẹ́lì mọ́kànlá. Ogun agbára póòpù jẹ́ ti òṣèlú àti ti ẹ̀sìn, àti ní ti àsọtẹ́lẹ̀, agbára ẹ̀sìn ti Orílẹ̀-Èdè Amẹ́ríkà ni a ṣẹ́gun nígbà tí ìbáṣepọ̀ aṣírí Reagan àti póòpù John Paul II ṣẹ. Àfojúsùn àwọn ipò póòpù náà ní àwọn ìdènà òṣèlú mẹ́ta àti agbára ẹ̀sìn mẹ́ta. Ní 1989, ọ̀kan nínú àwọn agbára òṣèlú mẹ́ta ni a gbá kúrò; Pùròtẹ́sítáǹtì, gẹ́gẹ́ bí ọ̀rọ̀ gidi kan tí ó túmọ̀ sí láti ṣàtakò sí Róòmù, ni a tún gbá kúrò nípasẹ̀ ààrẹ Orílẹ̀-Èdè Amẹ́ríkà nínú ìtàn kan náà. Àwọn agbára òṣèlú mẹ́ta náà ni Soviet Union, Orílẹ̀-Èdè Amẹ́ríkà, àti Àjọ Ìṣọ̀kan Àgbáyé, àwọn àfojúsùn ẹ̀sìn náà sì ni Pùròtẹ́sítáǹtì, pẹ̀lú oríṣìíríṣìí ẹ̀sìn ejò náà, tí gbogbo wọn ni a ka sí ẹ̀mí-àrò. Àwọn ẹ̀sìn mẹ́ta tí ń darí ayé lọ sí Armageddon ni Pùròtẹ́sítáǹtì apẹ̀yìndà, Kátólíìkì, àti ẹ̀mí-àrò; àti àwọn ìjà inú agbára póòpù láàárín èrò ìmọ̀lára alábojútó àti ti aláyípadà nínú ìjọ wọn, pẹ̀lú àwọn ìyapa ti Kátólíìkì onígbàgbọ́ gidi, jẹ́ ìdènà ẹ̀sìn kan, àwọn ìdènà ẹ̀sìn méjì yòókù tí Kátólíìkì ní láti borí sì ni Pùròtẹ́sítáǹtì apẹ̀yìndà àti ẹ̀mí-àrò. Pùròtẹ́sítáǹtì ni a gbá kúrò ní 1989.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Bí a bá yà àwọn ìjàkadì inú ti Kátólíìkì sílẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú onírúurú àsọtẹ́lẹ̀ Kátólíìkì tí a ti mú jáde láti inú àwọn ìfìròyìn Fatima, kúrò nínú ìsapá rẹ̀ láti borí àwọn agbára ẹ̀sìn tó wà níta ẹ̀sìn tirẹ̀, nígbà náà ni ìṣẹ́gun alpha rẹ̀ lórí Pùròtẹ́sítáǹtì jẹ́ àjọṣepọ̀ aṣínà Reagan, àti pé ìṣẹ́gun omega rẹ̀ ni àjọṣepọ̀ gbangba ti ọdún 2025. Àwọn ìjàkadì rẹ̀ pẹ̀lú àwọn ṣọ́ọ̀ṣì orthodox ni a tún ṣàfihàn láti ìṣẹ́gun àkọ́kọ́ kan ní ọdún 1989 títí dé ìṣẹ́gun ìkẹyìn ní Panium.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompey bá ọdún 1989 mu, àti pé iṣẹ́gun méjì rẹ̀ lórí “ìlà-oòrùn àti ilẹ̀ ẹlẹ́wà,” gẹ́gẹ́ bí Dáníẹ́lì ṣe dá wọn mọ̀ nínú orí kẹjọ ẹsẹ̀ kẹsàn-án, dúró fún iṣẹ́gun ẹ̀mí àti ti ìṣèlú ti ipápà lórí Soviet Union àtijọ́, àti iṣẹ́gun ẹ̀mí tí ó bá a lọ lórí ilẹ̀ ògo ti Protestanti tí ń jẹ́wọ́. Júlíọ̀sì Késárì yóò ṣubú ní Raphia, gẹ́gẹ́ bí Antiochus Kẹta ṣe ṣubú, àti gẹ́gẹ́ bí Zelenskyy yóò ṣe ṣubú. Júlíọ̀sì ni kókó-ọrọ àwọn ẹsẹ̀ kẹtàlá-dín-lógún títí dé kọkàndínlógún, lẹ́yìn náà ni Augustus Késárì dìde gẹ́gẹ́ bí ẹni tí ń gbé owó-orí dìde. Tiberias Késárì ń jọba ní àkókò agbelebu, nítorí náà Tiberias ni òfin Ọjọ́-Àìkú ti ẹsẹ̀ kẹrìndínlógún.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Èyí fi Augustus bá Panium ti ẹsẹ̀ kẹẹ̀ẹ́dógún mu, ó sì fi ogun Raphia ti ẹsẹ̀ kọkànlá bá Julius mu. Ogun Panium ni ogun àgbáyé kẹta tí ó bẹ̀rẹ̀ díẹ̀ kí òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún tó dé, ṣùgbọ́n tí ó yí padà lẹ́yìn náà di ogun Actium. Panium ni ogun ilẹ̀ ayé (Orílẹ̀-Èdè Amẹ́ríkà), Actium sì ni ogun òkun (àgbáyé). A ṣojú fún Augustus ní Panium nínú ìlà àwọn alákóso Romu mẹ́rin, òun sì ni olórí gidi ní Actium. Ní Panium Antiochus kojú Egypti, ẹni tí ó darapọ̀ mọ́ Romu, ní Actium sì ni Augustus kojú Egypti (Cleopatra) tí ó darapọ̀ mọ́ Romu (Marc Antony). Èyí túmọ̀ sí pé Pompey ń ṣojú fún ẹsẹ̀ ogójì títí di ọdún 1989, Tiberias sì ń ṣojú fún òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọ́kànlélógójì. Julius Caesar dé ní ọdún 2014 nígbà tí Ogun Ukraine bẹ̀rẹ̀ gẹ́gẹ́ bí a ti ṣe àfihàn rẹ̀ nínú àpẹẹrẹ ogun Raphia ní ọdún 217 ṣáájú ìbí Kristi.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Èyí fi hàn pé àwọn ẹsẹ̀ kẹtàdínlógún títí dé kejìlélógún bẹ̀rẹ̀ ní ọdún 1989, wọ́n sì parí ní òfin Ọjọ́ Àìkú, nítorí náà wọ́n jẹ́ ìtàn tí ó bá “ìtàn ìkọ̀kọ̀” ẹsẹ̀ ogójì mu. Ìlà àsọtẹ́lẹ̀ ti àwọn Maccabees pẹ̀lú bá “ìtàn ìkọ̀kọ̀” kan náà gan-an mu. Ìlà àwọn alákòóso Romu ń tọ́ka sí Romu òde-òní, ẹranko náà nínú Ìfihàn mẹ́rìndínlógún, àti ìlà ti àwọn Maccabees ń ṣàpèjúwe ilẹ̀ ológo náà, wòlíì èké nínú Ìfihàn mẹ́rìndínlógún. Ìlà àwọn ogun mẹ́ta náà ń fi ìṣẹ́gun lórí ọba gúúsù hàn, dragoni nínú Ìfihàn mẹ́rìndínlógún.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Àwọn ìlà mẹ́ta wọ̀nyẹn dúró fún àwọn agbára mẹ́ta tí ń darí ayé lọ sí Armageddon, a sì ṣojú wọn nínú ẹsẹ̀ ogójì gẹ́gẹ́ bí ọba gúúsù, dragoni, ọba àríwá, ẹranko náà, àti àwọn kẹ̀kẹ́-ogun, àwọn ẹlẹ́ṣin, àti àwọn ọkọ̀ ojú omi ni wòlíì èké. Àwọn ìlà mẹ́ta láti ẹsẹ̀ mẹ́wàá sí mẹ́tàlélógún ń ṣojú fún àwọn agbára mẹ́ta nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì, tí kò jẹ́ nǹkan míràn tàbí kéré sí i ju àpèjúwe tí ń bá a lọ ti àwọn kókó-ọrọ̀ mẹ́ta tí a ṣojú nínú ìtàn gbangba ti ẹsẹ̀ ogójì.
Verse One
Ẹsẹ̀ Kínní
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Àwọn ẹsẹ̀ kìn-ín-ní títí dé ẹsẹ̀ kẹ́rin ń dá “àkókò òpin” mọ̀ ní ọdún 1989, pẹ̀lú àwọn ààrẹ mẹ́jọ ti Orílẹ̀-Èdè Amẹ́ríkà láti ibẹ̀rẹ̀ yẹn, tí ó sì parí ní ààrẹ kẹjọ ìkẹyìn tí ó ní ọ̀pọ̀lọpọ̀ ọrọ̀ púpọ̀ jù. Nínú ẹsẹ̀ kẹ́rin, ọba náà di ọba ayé, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Alẹkisáńdà Ńlá, ọba Ahabu, àwọn ọba mẹ́wàá ti Ìfihàn mẹ́tàlá-dín-lógún, àwọn ẹ̀yà mẹ́wàá ti Sáàmù mẹ́tàlélọ́gọ́rin, àti àwọn orílẹ̀-èdè mẹ́wàá tí a gbé kalẹ̀ gẹ́gẹ́ bí àmì ayé nínú ìgbésẹ̀ àkọ́kọ́ pátápátá ti májẹ̀mú Ọlọ́run pẹ̀lú Ábúrámù nínú Jẹ́nẹ́sísì 15:18–21.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Ẹsẹ̀ kìn-ín-ní títí dé ẹsẹ̀ kẹrin ṣojú fún ìtàn láti ọdún 1989 títí dé ìṣọ̀kan mẹ́ta ní òfin Ọjọ́ Àìkú nínú ẹsẹ̀ kọkànlélógójì, nítorí náà wọ́n sì bá àwọn alákòóso Romu mẹ́rin, ìlà àwọn Maccabees, àti àwọn ogun mẹ́ta ti ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún mu, èyí tí gbogbo wọn papọ̀ dá ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì sílẹ̀.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Àwọn ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án gbé ìlà àsọtẹ́lẹ̀ kan kalẹ̀ tí ó dúró gẹ́gẹ́ bí àfihàn pípé ti ìtàn láti ọdún 538 títí dé 1798, tí ó sì pèsè ọgbọ́n ìjìnlẹ̀ ìtàn àti ti àsọtẹ́lẹ̀ láti lóye ìtumọ̀ àkókò òpin nínú ẹsẹ̀ ogójì. Ọgbọ́n ìjìnlẹ̀ náà ṣàlàyé ẹsẹ̀ mẹ́wàá gẹ́gẹ́ bí ìgbẹ̀san fún ìtàn àwọn ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án, àti nípa bẹ́ẹ̀ ó túmọ̀ ọgbọ́n ìjìnlẹ̀ ọdún 1989. Èyí túmọ̀ sí i pé àwọn ẹsẹ̀ kìn-ín-ní títí dé mẹ́tàlélógún nínú Dáníẹ́lì mọ́kànlá ṣojú fún ìlà àsọtẹ́lẹ̀ márùn-ún tí a mú bára mu pẹ̀lú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì. Àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ jẹ́ nípa Trump, ààrẹ kẹjọ tí ó wá lára àwọn méje, ẹni tí a ti yàn télẹ̀ láti jẹ́ ọba àwọn ọba mẹ́wàá nínú ìjọba keje ti Ìfihàn orí kẹtàlá-dín-lógún.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Ẹsẹ̀ márùn-ún dé mẹ́wàá ń tọ́ka sí ìtàn tí ó ṣáájú ọdún 1798 tí ó sì tẹ̀ síwájú dé 1989, èyí tí í ṣe ìtàn ẹsẹ̀ ogójì. Ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún ń tọ́ka sí ìtàn àwọn ogun aṣojú mẹ́ta tí ó bẹ̀rẹ̀ ní 1989, èkejì sì bẹ̀rẹ̀ ní 2014, lẹ́yìn náà ààrẹ ọlọ́rọ̀ jùlọ dìde ní 2015. A pa ààrẹ ọlọ́rọ̀ jùlọ náà ní 2020, àti ní 2022 ogun Raphia pọ̀ sí i, lẹ́yìn náà ààrẹ ọlọ́rọ̀ jùlọ náà padà wá ní 2024, àti ní 2025 a fi orí ẹranko náà àti orí àwòrán ẹranko náà jọ sínú ipò.
We will continue these things in the next article.
A ó tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.