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# Panium - Number Nineteen

Paniumu - Nọ́mbà Mẹ́rìnlá-dín-lógún

The Greats: Antiochus, Constantine, and the Last President

Àwọn Ńlá: Antiochus, Constantine, àti Ààrẹ Ìkẹyìn

Author

Jeff Pippenger

Published

March 1, 2026

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The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.

Kókó sí pínpín dídára àwọn ẹsẹ̀ mẹ́wàá sí mẹ́rìndínlógún ti Dáníẹ́lì orí kọkànlá ni a rí nínú àwọn ìlò àsọtẹ́lẹ̀ ìpìlẹ̀ tí a lò ní ọdún mélòó kan sẹ́yìn, ní 1996, nígbà tí a tẹ ìwé ìròyìn The Time of the End jáde. Ọgbọ̀n ọdún lẹ́yìn náà, Olúwa ti ṣí i hàn pé a ní láti fi ọ̀rọ̀ àsọtẹ́lẹ̀ mìíràn múlẹ̀ ní ọ̀nà tí a fi múlẹ̀ ọ̀rọ̀ àwọn Millerite ní 1831. Nínú ìtàn omega ti ọgbọ̀n ọdún wọ̀nyí, ọ̀rọ̀ tí a ní láti fi múlẹ̀ ni a ṣàfihàn gẹ́gẹ́ bí àtúnṣe ọ̀rọ̀ Islam kan tó ṣáájú, gẹ́gẹ́ bí Josiah Litch ṣe dúró fún un, àti pẹ̀lú gẹ́gẹ́ bí ọ̀rọ̀ ẹnu-ọ̀nà tí a ti pa kan tí a tún ṣe àtúnṣe rẹ̀, gẹ́gẹ́ bí Samuel Snow ṣe dúró fún un, èyí tí í ṣe ààmì òwe àwọn wúńdíá mẹ́wàá. A ó kéde ọ̀rọ̀ kan nípa Islam, tí a bá fi ìkìlọ̀ nípa ìpipade ẹnu-ọ̀nà ìdánwò tí ń tẹ̀síwájú kún un bí Kristi ṣe ń parí iṣẹ́ ìdájọ́ Rẹ̀. Ọ̀rọ̀ náà jẹ́ ẹ̀yà méjì, ó ní ìlà inú àti ìlà òde, èyí tí, ní ìpadà rẹ̀, ń ṣojú ìgbésẹ̀ méjì àkọ́kọ́ nínú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí ó máa ń ṣẹlẹ̀ ní gbogbo ìgbà tí a bá tú àsọtẹ́lẹ̀ kan sílẹ̀, gẹ́gẹ́ bí ìfihàn Jesu Kristi ní ọjọ́ December 31, 2023.

The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.

Ìwé ìròyìn Àkókò Ìkẹyìn ní àkójọ àkótán ìpilẹ̀ nípa ọjọ́ ọ̀la Amẹ́ríkà gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ mẹ́fà ìkẹyìn Dáníẹ́lì mọ́kànlá, àwọn ẹsẹ tí a tú ìdìpọ̀ wọn sílẹ̀ ní àkókò ìkẹyìn ní ọdún 1989. Ìwé ìròyìn náà ti wà nínú àkọsílẹ̀ gbangba fún ọgbọ̀n ọdún, kò sì sí ẹni tí ó rí i pé ọ̀kan nínú àwọn kókó pàtàkì ìwé ìròyìn náà ni ìjà ẹ̀sìn láàárín kómúníìsìmù àti àwọn ìjọ tí ó wà lábẹ́ ìdarí Kátólíìkì, ní pàtàkì ní ilẹ̀ Ukraine. Ogun ẹ̀sìn náà láti àkókò ọdún 1989 ṣàlàyé àyíká ìṣubú ẹ̀sìn Putin gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Ptolemy àti Ussiah nínú ìṣọ̀tẹ̀ tí àwọn méjèèjì fi hàn ní tẹ́ńpìlì ní Jerusalẹmu. Tẹ́ńpìlì tí ó wà ní Jerusalẹmu ni tẹ́ńpìlì Ussiah, kì í ṣe tẹ́ńpìlì Ptolemy. Putin àti Zelenskyy méjèèjì ń sọ tẹ́ńpìlì kan náà di aláìmọ́ ní ọ̀nà méjì tí ó yàtọ̀; ọ̀kan gẹ́gẹ́ bí ará Ejibiti, àti ọ̀kan gẹ́gẹ́ bí Júù kan.

The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.

Ìjọ tí ń jàkadì lòdì sí ọba gúúsù ní ọdún 1989 ni Ìjọ Kátólíìkì. Kí ló sì dé tí kì í ṣe bẹ́ẹ̀? Aìgbàgbọ́ Ọlọ́run ti Faranse fi ọgbẹ́ apanirun náà lù ọba àríwá ní ọdún 1798, nítorí náà, kí ni yóò dé tí ipápá kò fi gbẹ̀san sí inúnibíni gígùn tí aìgbàgbọ́ Ọlọ́run ti ṣe sí Ìjọ Kátólíìkì, pàápàá jùlọ ní Ukraine? Ohun tí ó ṣe pàtàkì jù lọ ni pé ẹ̀rí kedere yìí nípa Ukraine wá láti inú ìtẹ̀jáde kan ní ọdún 1996, tí ó ń tọ́ka sí àwọn akọ̀wé-ìtàn aláìṣe-ẹ̀sìn nípa ìtàn ọdún 1989. Ní báyìí tí Olúwa ń tú èdìdì ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì sílẹ̀, Ó ti tọ́ka sí ìjàkadì láàárín àwọn ìjọ orthodox méjì láti pèsè àyíká àsọtẹ́lẹ̀ àti ti ìtàn fún ogun Raphia àti ohun tí ó tẹ̀lé e, ó sì ti fi àwọn ìmòye tí ó yẹ sí i sínú ìwé ìròyìn The Time of the End tí a tẹ̀ jáde ní ọgbọ̀n ọdún sẹ́yìn.

The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.

Ìparun Napoleon bá ìparun tí ń tẹ̀síwájú ti Lenin, Stalin àti ètò Soviet Union mu. Nígbà tí ìjọba gúúsù ti àsọtẹ́lẹ̀ gbé olú-ìlú rẹ̀ lọ sí Russia, àwọn ìyíká ńlá méjì wáyé ní ọdún 1917. Àkọ́kọ́ ni ohun tí a ń pè ní Ìyíká Russia nígbà tí a ta Czar nù, lẹ́yìn náà ní ọdún kan náà Ìyíká Bolshevik tẹ̀ lé e, èyí tí ó yọrí sí ogun abẹ́lé láti ọdún 1917 títí dé 1922. Ní ọdún 1922 ni a dá Soviet Union sílẹ̀.

The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.

Ìbẹ̀rẹ̀ Rọ́ṣíà gẹ́gẹ́ bí ọba gúúsù nípa ẹ̀mí ṣàfihàn ìyípadà-ìjọba alátẹ̀gùn méjì tí ó yọrí sí ogun abẹ́lé, lẹ́yìn náà sí ìdásílẹ̀ àjọṣepọ̀ àwọn orílẹ̀-èdè. Ìwópalẹ̀ Soviet Union náà pẹ̀lú jẹ́ ti ìgbésẹ̀ méjì, tí ó bẹ̀rẹ̀ pẹ̀lú ìwó lulẹ̀ ògiri Berlin ní ọjọ́ kẹ́sàn-án oṣù kọkànlá, ọdún 1989, èyí tí ó sì yọrí sí ìtúká Soviet Union ní ọjọ́ kọkànlélọ́gbọ̀n oṣù kejìlá, ọdún 1991. Gẹ́gẹ́ bí alákóso Rọ́ṣíà tí ó gbẹ̀yìn, ọba gúúsù, Vladimir Putin, ni a fi ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ alákóso Rọ́ṣíà àkọ́kọ́—Vladimir Lenin.

Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”

Vladimir túmọ̀ sí “adarí ńlá” àti Putin túmọ̀ sí “ọ̀nà.” Lenin túmọ̀ sí “odò ńlá,” ṣùgbọ́n Vladimir Lenin yan orúkọ Lenin láti fi bo orúkọ gidi rẹ̀, èyí tí ó jẹ́ Vladimir Ilyich Ulyanov. Ilyich túmọ̀ sí “ọmọ Élíjà,” àti Ulyanov túmọ̀ sí “ọmọ Élíjà ọ̀dọ́.”

The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.

Olórí Rọ́ṣíà ńlá náà lórí ọ̀nà náà, nínú ìtàn tí a fi ogun Raphia ní ọdún 217 ṣáájú Sànmánì Kristi ṣojú, ni a fi àkàwé hàn nínú olórí àkọ́kọ́ Rọ́ṣíà, ẹni tí gẹ́gẹ́ bí Vladimir Lenin jẹ́ olórí ńlá ti odò alágbára náà, ṣùgbọ́n tí ó fi orúkọ rẹ̀ pamọ́. Orúkọ jẹ́ àmì ìwà; àti pé kí Vladimir fi orúkọ rẹ̀ méjèèjì pamọ́ ń ṣojú fún ìwà kan tí ó yan odò ńlá kan ti èrò ìṣèlú, ju ìwà tí a fi Elijah ṣojú lọ, èyí tí ìtumọ̀ rẹ̀ jẹ́ “Ọlọ́run ni Jèhófà.” Gbòǹgbò àìgbàgbọ́ nínú Ọlọ́run ni ìkọ̀sílẹ̀ Ọlọ́run, àti àìgbàgbọ́ nínú Ọlọ́run jẹ́ àbùdá pàtàkì kan ti ọba gúúsù. Orúkọ ìkejì àti ìkẹta tí a fún Lenin ń tẹnumọ́ Elijah àti ọmọ rẹ̀, àti òpin Rọ́ṣíà gẹ́gẹ́ bí ọba gúúsù ni a fi Ptolemy IV ṣojú, ẹni tí ó ṣẹ́gun ní ogun Raphia, ṣùgbọ́n nígbà tí Antiochus padà wá ní ọdún 200 ṣáájú Sànmánì Kristi ní ogun Panium, ọmọ Ptolemy tí ó jẹ́ ọmọ ọdún márùn-ún ni ó wà lórí ìtẹ́ nígbà náà. Orúkọ àkọ́kọ́ méjì Lenin ń tọ́ka sí Elijah àti ọmọ rẹ̀, wọ́n sì bá Ptolemy àti ọmọ rẹ̀ mu. Elijah àti ìránṣẹ́ rẹ̀ sí àwọn ọmọ rẹ̀ ń ṣẹlẹ̀ ní ọjọ́ ìkẹyìn, díẹ̀ ṣáájú “ọjọ́ ńlá àti ẹ̀rù ti Oluwa;” ibẹ̀ ni a sì tún ti rí àwọn ogun Raphia àti Panium wà.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Kíyèsí i, èmi yóò rán wòlíì Élíjà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ wọn, àti ọkàn àwọn ọmọ padà sí ọ̀dọ̀ àwọn baba wọn; kí èmi má bàa dé, kí n sì fi ègún lu ayé. Malaki 4:5, 6.

The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.

Ẹ̀rí Ussiah àti Ptolemy bá ara wọn mu ní ẹsẹ̀ kọkànlá nínú Danieli kọkànlá, Ussiah sì wà láàyè fún ọdún mọ́kànlá lẹ́yìn ìṣọ̀tẹ̀ àti ẹ̀tẹ̀ rẹ̀; nígbà tí Ptolemy jọba lápapọ̀ fún ọdún mẹ́tàlá-dín-lógún, èyí tí í ṣe iye ọdún kan náà tí ó wà láàárín àwọn ogun ti ẹsẹ̀ kọkànlá àti ẹsẹ̀ kẹẹ̀ẹ́dógún. Àsọtẹ́lẹ̀ ọdún 250 tí ó bẹ̀rẹ̀ ní 457 BC, parí ní 207 BC ní àárín àwọn ogun méjèèjì náà; ọdún mẹ́wàá lẹ́yìn Raphia àti ọdún méje ṣáájú Panium. Ìjọba Ptolemy IV bẹ̀rẹ̀ ní 221 BC, ó sì kú ní 204 BC, nítorí náà ọdún mẹ́tàlá-dín-lógún ti Ptolemy kì í ṣe ìlà kan náà pẹ̀lú ọdún mẹ́tàlá-dín-lógún láti Raphia dé Panium. Bẹ́ẹ̀ ni wọn kì í ṣe ọdún mẹ́tàlá-dín-lógún kan náà tí ìparí àsọtẹ́lẹ̀ ọdún 250 ń ṣojú, èyí tí ó bẹ̀rẹ̀ pẹ̀lú Nero ní 64 tí ó sì parí ní 313. Láti 313 dé òfin Àìkú àkọ́kọ́ ní 321 jẹ́ ọdún mẹ́jọ, àti ní ọdún mẹ́sàn-án lẹ́yìn náà ní 330 Constantine pín ìjọba náà sí ìlà-oòrùn àti ìwọ̀-oòrùn.

In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.

Ní ọjọ́ iwájú tí ó sún mọ́ gan-an, Putin àti Rọ́ṣíà yóò ṣẹ́gun Ukraine, àti àtẹ̀gùn Ptolemy àti Ussiah yóò bẹ̀rẹ̀ sí í tún ara wọn ṣe nínú ìtàn tí ẹsẹ̀ kejìlá ń ṣojú. Àwọn ẹlẹ́rìí méjì ti Bíbélì fi ìpèníjà ìkẹyìn fún Putin sí ipò ìpèníjà ìjọ àti ìjọba. Ìṣọ̀tẹ̀ wọn farahàn ní tẹ́ńpìlì ní Jerusalẹmu, nípa bẹ́ẹ̀ ń fi tẹ́ńpìlì àti ẹ̀sìn Ussiah hàn gẹ́gẹ́ bí ibi ìtọ́kasí wòlíì.

Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.

Zelenskyy, tí ìtumọ̀ rẹ̀ jẹ́ “àwọ̀ ewé,” ni ọmọlangidi àwọn aláṣẹ ìṣàkóso-àyé àgbáyé ti Ìṣọ̀kan Yúróòpù àti ti Àjọ Àwọn Orílẹ̀-Èdè, tí ètò ìṣàkóso-àyé àgbáyé wọn jẹ́ aṣojú rẹ̀ ní ọ̀nà tó yẹ pẹ̀lú ẹgbẹ́ òṣèlú àwọ̀ ewé tí ń jọ́sìn ìyá-ayé. Ó yẹ pé Zelenskyy jẹ́ òṣèré, nítorí ó hàn gbangba pé aṣojú agbára àwọn agbára mìíràn ni, àti pé ìtumọ̀ orúkọ rẹ̀ gẹ́gẹ́ bí “àwọ̀ ewé” ń dá ìmọ̀-ìṣe òṣèlú tí ń darí ìṣísẹ̀ rẹ̀ lórí pátákó ẹ̀rọ ṣéṣé ti ìtàn ènìyàn mọ̀. Ìparí eré ṣéṣé wà ní títí-kù fún Zelenskyy.

In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.

Nínú ìtàn ìkẹyìn yìí, ìṣọ̀tẹ̀ Úsáyà àti Tọ́lẹ́mí yóò tún jẹ́ àfihàn ní ìṣe lẹ́ẹ̀kan sí i, ṣùgbọ́n Tọ́lẹ́mí (Putin) kú ní ọdún mẹ́rin kí ogun Páníùmù tó bẹ̀rẹ̀, a sì ṣojú alákòóso ìkẹyìn ọba gúúsù gẹ́gẹ́ bí ọmọ kékeré ọlọ́dún márùn-ún kan tí ọ̀wọ́ àtòpọ̀ àwọn olùdarí alábojútó ìbàjẹ́ àti aláìní agbára ń darí.

Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.

Ptolemy V jẹ́ ọmọ ọdún márùn-ún sí mẹ́fà péré nígbà tí ó gòkè sí orí ìtẹ́ ní ọdún 204 Ṣ.K. (lẹ́yìn ikú àdììtú ti baba rẹ̀), àti pé ìjọba Ptolemaic di aláìlera pátápátá nítorí ọ̀pọ̀lọpọ̀ ìṣàkóso aṣojú aláìmọye tàbí oníbàjẹ́ ní àkókò ìjọba rẹ̀. Ìṣàkóso aṣojú àkọ́kọ́ bẹ̀rẹ̀ láti ọdún 204–202 Ṣ.K., lẹ́yìn tí a fi ikú Ptolemy IV pamọ́ àti tí wọ́n pa ìyá rẹ̀ Arsinoe III. Àwọn ayanfẹ ilé-ẹjọ́ ọba, Sosibius, òjíṣẹ́ ìjọba tí ó ti pẹ́ lábẹ́ Ptolemy IV, àti Agathocles arákùnrin Agathoclea àlè Ptolemy IV, kéde ara wọn gẹ́gẹ́ bí aṣojú alákóso. Wọ́n ṣe tàbí gbé ìwé ogún kan kalẹ̀ tí ó fi wọ́n jẹ́ alabojuto, wọ́n fi ọba kékeré náà sí abẹ́ ìtọju Agathoclea àti ìdílé rẹ̀, wọ́n sì yọ àwọn ẹni tí wọ́n lè di olùjàkadì kúrò. Sosibius ló bójú tó púpọ̀ nínú ìṣàkóso àkọ́kọ́ náà.

A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.

Ìyípadà kan ṣẹlẹ̀ ní àgbègbè ọdún 202 Ṣáájú Kristi, nígbà tí Agathocles di alábòójútó aláṣẹ jùlọ, ṣùgbọ́n a kórìíra rẹ̀ gidigidi nítorí ìwà ìbàjẹ́ àti àìṣètò ìṣàkóso rẹ̀. Ìṣọ̀tẹ́ tí àwọn ènìyàn gbé dìde ní Alexandria yọrí sí pípa rẹ̀ lọ́nà ìkà gidigidi lábẹ́ ọwọ́ ogunlọ́gọ̀, pẹ̀lú ọba-ọmọkùnrin náà tí ó fọwọ́ sí i lórúkọ lásán. Àwọn alábòójútó aláṣẹ tó tẹ̀ lé e ni Tlepolemus, gómìnà Pelusium, lẹ́yìn náà sì ni Aristomenes. Nígbà ogun Panium ní ọdún 200 Ṣáájú Kristi, ìjọba náà wà lábẹ́ àtòjọ yíyípadà yìí ti àwọn alábòójútó aláṣẹ àti àwọn olùmọ̀ràn ààfin.

At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.

Ní ogun Panium, àwọn ọmọ-ogun Ptolemaic ni olórí wọn ní pápá ogun jẹ́ jẹ́nárà Scopas ti Aetolia, olórí ọmọ-ogun aláyá tí a yàn lábẹ́ ìṣàkóso alábojútó, kì í ṣe Ptolemy V fúnra rẹ̀. Ọba ọ̀dọ́ náà kò ní ìṣàkóso gidi kankan—àwọn ìpinnu, ọgbọ́n ogun, àti àìlera gbogbo ìjọba náà wá láti inú àìlera àwọn alábojútó, àwọn ìṣọ̀tẹ̀ inú ilé (gẹ́gẹ́ bí àwọn ìdìtẹ̀ àwọn ará Ejibiti ìbílẹ̀), àti ọ̀ràn ìmúnilẹ́yìn ilé-ẹjọ́ ọba. Àìdúróṣinṣin yìí jẹ́ kí Antiochus III the Great ṣẹ́gun Scopas ní Panium ní ọ̀nà pípéye, tí ó sì gba Coele-Syria, pẹ̀lú Judea, kúrò lọ́wọ́ àkóso Ptolemaic títí láé.

Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.

Àwọn akọ̀wé-ìtàn ń jíròrò lórí bí ó ṣe ṣeé ṣe pé ikú Ptolemy IV jẹ́ nípasẹ̀ mímu òògùn olóró, èyí tí ó tún jẹ́ apá kan nínú àròjinlẹ̀ ìtàn nípa Vladimir Lenin, Joseph Stalin, pẹ̀lú ayaba gúúsù, Cleopatra. Putin ṣẹ́gun nínú Ogun Ukraine, ṣùgbọ́n nígbà náà ni ìparun rẹ̀ bẹ̀rẹ̀ pẹ̀lú ìfẹ́ rẹ̀ láti mú ìbáṣepọ̀ ìṣàkóso tí Soviet Union ní tẹ́lẹ̀ pẹ̀lú ìjọ Ukraine ṣiṣẹ́ padà, èyí tí, nígbà tí a yọ ọ́ kúrò ní ọdún 1989, jẹ́ àmì ìṣẹ́gun ọba àríwá lórí ọba gúúsù.

The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.

Orílẹ̀-èdè Ukraine ni ìkókó ìpilẹ̀ Ìṣọ́ọ̀ṣì Ọ́tídọ́ọ̀sì ti Ìlà-Oòrùn àwọn Slav. Ìrìbọmi Vladimir Ńlá wáyé ní ọdún 988 ní Kyiv. Lẹ́yìn náà, Moscow sọ pé òun ni “Róòmù Kẹta” lẹ́yìn tí Constantinople ṣubú, ní fífi ara rẹ̀ kalẹ̀ gẹ́gẹ́ bí ajogún tòótọ́ àti olùṣọ́ ẹ̀mí tó bófin mu fún gbogbo ilẹ̀ Rọ́ṣíà, pẹ̀lú Ukraine gẹ́gẹ́ bí “àgbègbè ìjọ tó bófin mu” tirẹ̀.

The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.

Pátriákitì Moscow ti máa ń wo Ukraine gẹ́gẹ́ bí ohun tí kò ṣeé yà nípa ẹ̀mí kúrò lọ́dọ̀ Russia pẹ̀lú gbolóhùn àkíyèsí pé, “Ènìyàn kan, ìgbàgbọ́ kan,” èyí tí ó jẹ́ ọ̀rọ̀ tí Putin fúnra rẹ̀ ti lò léraléra. Ukraine, pàápàá jùlọ láti ọdún 2014/2022, ti ń túbọ̀ wo àbójútó Moscow gẹ́gẹ́ bí ìṣàkóso amúnisìn àti ìjẹba-ọba alágbára, dípò ìyá ẹ̀mí tòótọ́. Títí di Oṣù Kejì ọdún 2026, àwọn àtòjọ Ìjọ Ortodoki méjì wà tí ń bá ara wọn díje. Ọ̀kan ni Ìjọ Ortodoki ti Ukraine, èyí tí láti ọdún 2019 ti jẹ́ olómìnira lábẹ́ Pátriáki Agbáyé Bartholomew ti Constantinople. Ní Kyiv, a ka Ìjọ Ortodoki ti Ukraine sí ìjọ orílẹ̀-èdè tòótọ́.

Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.

Ẹ jẹ́ kí akàwé kíyè sára: Ṣọ́ọ̀ṣì Ọ́tódọ́ọ̀sì ti Ukraine yàtọ̀ sí Ṣọ́ọ̀ṣì Ọ́tódọ́ọ̀sì ti Ukrainian. Ṣọ́ọ̀ṣì Ọ́tódọ́ọ̀sì ti Ukrainian ní ìsopọ̀ pẹ̀lú Ṣọ́ọ̀ṣì Ọ́tódọ́ọ̀sì ti Rọ́ṣíà, àti nítorí èyí ni Zelenskyy ti ń kọlù ú. Vatican tako àwọn ìkọlù Zelenskyy tí ó ti bẹ̀rẹ̀ tẹlẹ̀, ṣùgbọ́n ìṣọ̀tẹ̀ Putin ti ẹsẹ̀ kejìlá tẹ̀lé ìṣẹ́gun rẹ̀ ní Raphia, ó sì ṣì wà ní ọjọ́ iwájú.

The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.

Ìjọ Ọ́tídọ́ọ̀sì ti Yukiréníà ti ní ìbáṣepọ̀ pẹ̀lú ara ìjọ ti Mọ́síkò nípa ìtàn. Lẹ́yìn ìkọlù ọdún 2022, Ìjọ Ọ́tídọ́ọ̀sì ti Yukiréníà kéde àṣẹ-ara pípé ní oṣù Karùn-ún, 2022, ṣùgbọ́n àwọn ìwádìí ìpínlẹ̀ Yukiréníà (DESS) ti jiyàn léraléra pé ó ṣì wà ní ìbáṣepọ̀ kánónì àti òfin pẹ̀lú Mọ́síkò. Yukiréníà fọwọ́ sí òfin kan ní oṣù Kẹjọ, 2024 (tí Zelenskyy fọwọ́ sí) tí ń fòfin dè gbogbo ara ẹ̀sìn tí ó ní ìbáṣepọ̀ pẹ̀lú Ìjọ Ọ́tídọ́ọ̀sì ti Rọ́ṣíà (“orílẹ̀-èdè alágbáṣe-ìkọlù”). A ti pa láṣẹ fún Ìjọ Ọ́tídọ́ọ̀sì ti Yukiréníà láti gé gbogbo ìbáṣepọ̀ rẹ̀ kúrò pátápátá, bí kò ṣe bẹ́ẹ̀ yóò dojú kọ ìtúká tí ilé-ẹjọ́ bá pàṣẹ sí Metropolis Kyiv rẹ̀. Gẹ́gẹ́ bí ipari ọdún 2025 àti ìbẹ̀rẹ̀ ọdún 2026, àwọn ìkọlù àwárí ṣi ń bá a lọ, pẹ̀lú àwọn ìyípadà parish sí Ìjọ Ọ́tídọ́ọ̀sì ti Yukiréníà (ó lé ní 1,300 láti ọdún 2022), àwọn ẹjọ́ ilé-ẹjọ́, àti àwọn amòye UN tí ń kìlọ̀ nípa àwọn àníyàn tó kan òmìnira ẹ̀sìn ní ti Ìjọ Ọ́tídọ́ọ̀sì ti Yukiréníà.

The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.

Vatican ti tako-tábó tako ìtakò sí ìtúká nípasẹ̀ agbára kankan ti Ìjọ Ọ́tídọ́ọ̀sì ti Ukraine. Russia àti Putin ṣàfihàn èyí gẹ́gẹ́ bí inúnibíni gbangba sí Ọ́tídọ́ọ̀sì tó wà ní ìbámu pẹ̀lú àṣẹ ìjọ, wọ́n sì ti sọ ààbò àwọn “àwọn ṣọ́ọ̀ṣì Ọ́tídọ́ọ̀sì ti Rọ́ṣíà” di ohun tí wọ́n ń béèrè ní kedere nínú ìfọ̀rọ̀wérọ̀ àlàáfíà èyíkéyìí. Ìpolongo ìtanrànṣẹ́ ti Rọ́ṣíà máa ń so Ìjọ Ọ́tídọ́ọ̀sì ti Ukraine àti àwọn ìkọlù ìpínlẹ̀ Ukraine sí i mọ́ “Nazism” nígbà gbogbo, gẹ́gẹ́ bí apá kan nínú àlàyé ìdáláì-Nazi wọn.

Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.

Pútìn yóò fi ìgbéraga “wọ inú tẹ́ńpìlì” kí ó sì sọ pé gbogbo àṣẹ ẹ̀mí lórí Ọ́tídọ́ọ̀sì ti Ukiréìnì jẹ́ tirẹ̀ pátápátá, nínú ìsapá láti tún fi gbogbo ètò ìjọ Ukiréìnì sí abẹ́ Mọ́skò lẹ́ẹ̀kansi, ní fífẹ̀ kí a mọ̀ ọ́n gẹ́gẹ́ bí olórí ẹ̀mí tòótọ́ tí ó ní ẹ̀tọ́ lórí ayé Ọ́tídọ́ọ̀sì ti Rọ́ṣíà.

This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.

Èyí ni àfihàn ìbámu gangan pẹ̀lú Ptolemy tí ń wọ Ibi Mímọ́ Jùlọ, nígbà tí Ussiah sì jẹ́ Zelenskyy tí ń wá sun tùràrí. Ìṣọ̀tẹ̀ Ptolemy wà ní Ibi Mímọ́ Jùlọ, ṣùgbọ́n ti Ussiah wà ní ibi mímọ́. Ọba gúúsù kan, tí ìṣẹ́gun “ààlà-ìpín” ti mú kó gbéraga, tí ó fi parí agbára aṣojú ti Násìsì, lẹ́yìn náà sì gbé ìgbésẹ̀ kọjá sínú ibi tí ó jẹ́ ti àgbègbè ẹ̀sìn nìkan. Nígbà náà ni ìtẹríba àìròtẹ́lẹ̀ láti ọwọ́ ìpèsè Ọlọ́run yóò dé, Putin yóò sì pòórá kúrò lórí pápá ìṣẹ̀lẹ̀ (gẹ́gẹ́ bí Ptolemy IV ti kú ní 204 BC). Lẹ́yìn ààyè òfo agbára ti “ìpele àwọn arọ́pò aláìlera,” ọba àríwá yóò padà wá pẹ̀lú agbára tí ó pọ̀ sí i, yóò sì borí nínú ogun Panium òde-òní nínú ẹsẹ̀ 15.

## Seventeen

Mẹ́ẹ̀dógún àti Méjì

Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.

Ọdún mẹ́tàlá-dín-lógún farahàn lẹ́ẹ̀mẹ́ta nínú ìtàn níbi tí àwọn ogun Raphia àti Panium ti darapọ̀ mọ́ ara wọn, ìlà lórí ìlà. Ọdún mẹ́tàlá-dín-lógún láti ìlànà Milan, níbi tí a ti mú àwọn ìtẹ́ ìlà-oòrùn àti ìwọ̀-oòrùn ti ìjọba náà wá pọ̀ nípasẹ̀ ìgbéyàwó, títí di àsìkò tí a pín ìjọba náà, tí a sì kọ̀ ọ́ sílẹ̀ ní ọdún 330. Ọdún mẹ́tàlá-dín-lógún tí ó jẹ́ ààmì-ọ̀nà ìbẹ̀rẹ̀ àti òpin ni fún àwọn àkókò asọtẹ́lẹ̀ méjì mìíràn tí ó ní ìbáṣepọ̀. Bẹ̀rẹ̀ pẹ̀lú Nero ní ọdún 64, a samisi àkókò inúnibíni kan tí ó parí nínú ìtàn Constantine Ńlá. Ìyípadà láti àkókò inúnibíni Nero sí ìfọwọ́wọ́pọ̀ tí Constantine dúró fún un, ń fi ìyípadà láti inú ìjọ Smyrna sí inú ìjọ Pergamos hàn. 313 àti ìlànà Milan ń tọ́ka sí òpin ìjọ Smyrna, àti òpin àkókò ọdún mẹ́tàlá-dín-lógún náà ni ọdún 330, èyí tí ó jẹ́ ìmúṣẹ̀ asọtẹ́lẹ̀ ọgọ́ta lé ní ọ̀ọ́dúnrún mẹ́ta ti Danieli 11:24.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Yóò sì wọlé ní àlàáfíà, àní sí àwọn ibi tí ó lọ́ra jùlọ nínú agbègbè náà; yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe, tàbí àwọn baba àwọn baba rẹ̀; yóò sì tú ìkógun, àti ohun ìjẹ, àti ọrọ̀ káàkiri láàárín wọn: bẹ́ẹ̀ ni yóò gbèrò èrò rẹ̀ sí àwọn ibi agbára olódi, àní fún ìgbà díẹ̀. Danieli 11:24.

The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.

Ọdún mẹ́tàdínlógún láti ọdún 313 àti àṣẹ Milan, bẹ̀rẹ̀ pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ kan, ó sì parí ní ìmúṣẹ àsọtẹ́lẹ̀ mìíràn. Ìmúṣẹ àsọtẹ́lẹ̀ àkọ́kọ́ tí ó fi àmì ìbẹ̀rẹ̀ hàn, ń tọ́ka sí ìyípadà láti ìjọ Smyrna sí ìjọ Pergamos, àti àsọtẹ́lẹ̀ tí ó fi àmì òpin ọdún mẹ́tàdínlógún wọ̀nyẹn hàn, ń tọ́ka sí pínpín Romu sí Romu ìlà-oòrùn àti Romu ìwọ̀-oòrùn. A fi ìtàn àsọtẹ́lẹ̀ mọ ọdún mẹ́tàdínlógún náà, kì í ṣe nípasẹ̀ ìkéde pàtó kankan ti ọdún mẹ́tàdínlógún. Áfà pínpín ìjọ kejì kúrò ní ìjọ kẹta bá pínpín ìjọba náà sí ìlà-oòrùn àti ìwọ̀-oòrùn mu nígbà ìmúṣẹ àsọtẹ́lẹ̀ àkókò ọdún 360. Àwọn àsọtẹ́lẹ̀ méjèèjì wọ̀nyí fi àkókò ọdún mẹ́tàdínlógún múlẹ̀, a sì nílò láti fi wọ́n múlẹ̀ gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀ tòótọ́ lórí ẹ̀rí méjì tàbí mẹ́ta; bí ó bá jẹ́ pé mẹ́tàdínlógún jẹ́ àmì àsọtẹ́lẹ̀ tó bófin mu.

Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.

Àwọn ẹlẹ́rìí wọ̀nyẹn wà nínú àkókò ọdún 250 mìíràn tí ó bẹ̀rẹ̀ ní 457 ṣáájú Kristi. Ní ọjọ́ náà ni àsọtẹ́lẹ̀ ọdún 2,300 ti Dáníẹ́lì 8:14 bẹ̀rẹ̀. 457 ṣáájú Kristi jẹ́ ibi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀, àti àmì ọ̀nà àsọtẹ́lẹ̀ tí a ti fi ìdí rẹ̀ múlẹ̀. Ìfàgbà síwájú ọdún 250 sí ọjọ́ iwájú mú ọ dé 207 ṣáájú Kristi, èyí tí í ṣe ìtàn tó wà láàárín ogun Ráfia àti Páníọ́mù. Ogun Ráfia àti Páníọ́mù kò lè yà kúrò lọ́tọ̀ọ̀tọ̀, nítorí pé Áńtíókùsì Ńlá ló kópa nínú wọn méjèèjì. Láti ogun Ráfia ní 217 ṣáájú Kristi títí dé ogun Páníọ́mù ní 200 ṣáájú Kristi jẹ́ ọdún mẹ́tàlá-dín-lógún. Àsọtẹ́lẹ̀ ọdún 2,300 náà fi ìyípadà ìṣàkóso àkókò ìpèsè hàn ní ìbẹ̀rẹ̀ rẹ̀, nígbà tí àṣẹ kẹta mú ìjọba ara ilẹ̀ Júdà padà bọ̀ sípò, àti ní ìparí rẹ̀ pẹ̀lú, ìyípadà ìṣàkóso àkókò ìpèsè wáyé nígbà tí Kristi kúrò ní ibi mímọ́ wọ inú Ibi Mímọ́ Jùlọ. 207 ṣáájú Kristi dúró fún ìyípadà ìṣàkóso àkókò ìpèsè láti inú ìjọba Íjíbítì lórí Jùdíà sí ìṣàkóso àkókò ìpèsè Sẹ́lúsídì lórí ilẹ̀ ọlá náà. Ìṣàkóso àkókò ìpèsè ìdarí Sẹ́lúsídì lórí ilẹ̀ ọlá náà mú ìṣọ̀tẹ̀ àwọn Mákábì dìde ní 167 ṣáájú Kristi.

The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.

Àkókò Nero ti ọdún 250 parí pẹ̀lú ìtàn Constantine ŃLÁ, àti ọdún 250 tí ó parí láàárín ogun méjèèjì náà ni ìtàn Antiochus ŃLÁ. Ní ogun Raphia, Ptolemy IV ṣẹ́gun Antiochus ŃLÁ, Ptolemy sì jọba fún ọdún mẹ́tàlá-dín-lọ́gbọ̀n. Àwọn àkókò ọdún 250 méjèèjì ní àkókò pàtó kan ti ọdún mẹ́tàlá-dín-lọ́gbọ̀n. Wọ́n parí méjèèjì nínú ìtàn alákòóso kan tí a mọ̀ sí ŃLÁ. Àwọn àkókò ọdún 250 méjèèjì bẹ̀rẹ̀ ní àmì-ọ̀nà wòlíì tí a ti fi múlẹ̀, wọ́n sì parí méjèèjì ní àmì-ọ̀nà wòlíì tí a ti fi múlẹ̀.

The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.

Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀ ní ọjọ́ kẹrin, oṣù Keje, ọdún 1776, àti lẹ́yìn ọdún 250 ó mú ọ dé ọjọ́ kẹrin, oṣù Keje, ọdún 2026, nígbà tí Donald Trump, ẹni tí a mọ̀ sí ẹni tí ń wá láti sọ Amẹ́ríkà di “ńlá,” yóò ṣe ayẹyẹ ọdún 250 wọ̀nyẹn. 2026, gẹ́gẹ́ bí ọdún 250 láti 457 BC, parí ní àárín ìtàn àwọn ogun Raphia àti Panium ti òde-òní, tí a mọ̀ sí Ogun Ukrainian àti Ogun Àgbáyé Kẹta. Ìjọba ọba gúúsù kan, àkókò òfin ọjọ́ Àìkú àkọ́kọ́, àti àkókò láti ogun Raphia sí Panium, pèsè àkókò mẹ́ta ti ọdún mẹ́tàlá-dín-lógún tí gbogbo wọn ní ìsopọ̀ pẹ̀lú ìtàn àsọtẹ́lẹ̀ kan náà. Àwọn àkókò mẹ́ta ti ọdún 250, gbogbo wọn dé papọ̀ nínú àwọn ìtàn àsọtẹ́lẹ̀ kan náà. Àwọn àkókò mẹ́ta ti ọdún 250 náà fi ìdí ìlà mẹ́ta ti òtítọ́ àsọtẹ́lẹ̀ múlẹ̀, pẹ̀lú ìtàn tí ó ní ìbáṣepọ̀ pẹ̀lú Donald Trump, ẹni tí a ṣàfihàn gẹ́gẹ́ bí Constantine the Great tàbí Antiochus the Great.

The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.

Àwọn ìlà mẹ́ta ti ọdún 250 ń pèsè àpèjúwe mẹ́ta ọ̀tọ̀ọ̀tọ̀, ṣùgbọ́n tí wọ́n ń bá ara wọn mu, nípa àwọn ọjọ́ ìkẹyìn. Ìlà Nero ń tọ́ka sí ìtàn ọdún mẹ́tàdínlógún ti ìdàpọ̀mọ́ra, èyí tí ó sọ ní pípé nípa àwọn àbùdá àsọtẹ́lẹ̀ ti ìdásílẹ̀ àwòrán ẹranko náà.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, nípasẹ̀ èyí tí a ó fi pinnu ayanmọ́ wọn títí ayérayé. Ìpo yín jẹ́ àkójọpọ̀ àìníbámu tó dàrú dé bẹ́ẹ̀ tí kì í ṣe púpọ̀ ni a ó tàn jẹ.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Nínú Ìfihàn 13 ni a ti gbé kókó-ọrọ yìí kalẹ̀ ní kedere; [Ìfihàn 13:11–17, ni a tọ́ka sí].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó fi ìgbọ́ràn wọn sí Ọlọ́run hàn nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba ọjọ́ ìsinmi èké kan, yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọ́n yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀run wá sílẹ̀, tí wọ́n sì gba ọjọ́ ìsinmi Sunday, wọn yóò gba àmì ẹranko náà.” Manuscript Releases, volume 15, 15.

The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.

Àwòrán ẹranko náà ni ìṣọ̀kan ìjọ àti ìjọba, pẹ̀lú pé ìjọ ni ó ń ṣàkóso ìbáṣepọ̀ náà. Ìfaramọ́ra Constantine nínú ìgbìyànjú rẹ̀ láti mú ẹ̀sìn àbáláyé papọ̀ mọ́ ẹ̀sìn Kristẹni ni àpẹẹrẹ àkànṣe ti ìfaramọ́ra àwọn ọjọ́ ìkẹyìn.

> “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. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> “Nínú àwọn ìṣísẹ̀ tí ń lọ lọwọlọwọ ní Orílẹ̀-èdè Amẹ́ríkà láti rí ìtìlẹ́yìn ìjọba gbà fún àwọn ilé-iṣẹ́ àti àwọn àṣà ìjọ, àwọn Pùròtẹ́sítáǹtì ń tẹ̀ lé ipasẹ̀ àwọn ọmọ ẹ̀sìn Pópù. Rárá o, ju bẹ́ẹ̀ lọ, wọ́n ń ṣí ilẹ̀kùn sílẹ̀ fún ipò Pápá láti tún gba àṣẹ àgbàpadà tí ó ti pàdánù ní Ilẹ̀ Àtijọ́ padà nínú Amẹ́ríkà ti Pùròtẹ́sítáǹtì. Àti pé ohun tí ó ń fi ìtumọ̀ tí ó jinlẹ̀ sí i fún ìṣísẹ̀ yìí ni òtítọ́ náà pé ohun pàtàkì tí a ń lépa ni fífi ìṣọ́ ọjọ́ Àìkú múlẹ̀—àṣà kan tí ó ti inú Róòmù wá, tí Róòmù sì ń pe gẹ́gẹ́ bí àmì àṣẹ tirẹ̀. Ẹ̀mí ipò Pápá ni—ẹ̀mí ìfaramọ́ sí àwọn àṣà ayé, ìbọ̀wọ̀ fún àwọn àṣà àtọwọ́dọwọ́ ènìyàn ju àwọn òfin Ọlọ́run lọ—ni ó ń wọ inú àwọn ìjọ Pùròtẹ́sítáǹtì káàkiri, tí ó sì ń darí wọn lọ láti ṣe iṣẹ́ kan náà ti gbígbé ọjọ́ Àìkú ga tí ipò Pápá ti ṣe ṣáájú wọn.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Bí olùkà bá fẹ́ lóye àwọn agbára tí a óò lò nínú ìjà tí ó ń bọ̀ ní kíákíá, kò ní ṣe ju kí ó tọpasẹ̀ àkọsílẹ̀ àwọn ọ̀nà tí Róòmù lò fún ète kan náà ní àwọn ìgbà tí ó ti kọjá. Bí ó bá fẹ́ mọ bí àwọn ọmọ ẹ̀sìn Pápá àti àwọn Púrótẹ́sítáǹtì tí wọ́n bá darapọ̀ yóò ṣe bá àwọn tí ń kọ àwọn ẹ̀kọ́ ìgbàgbọ́ wọn lò, ẹ jẹ́ kí ó wo ẹ̀mí tí Róòmù fi hàn sí ọjọ́ Ìsinmi àti sí àwọn olùdábòbò rẹ̀.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

> “Àwọn àṣẹ ọba, àwọn ìgbìmọ̀ àpapọ̀, àti àwọn òfin ìjọ tí agbára ayé ń gbé lẹ́yìn ni àwọn ìgbésẹ̀ tí ajọdún kèfèrí náà fi dé ipò ọlá rẹ̀ nínú ayé Kristẹni. Ìgbésẹ̀ àkọ́kọ́ ní gbangba tí ó fi mú ìṣètọ́jú ọjọ́ Àìkú lélẹ̀ ni òfin tí Constantine ṣe. (A.D. 321) Àṣẹ yìí béèrè pé kí àwọn olùgbé ìlú sinmi ní ‘ọjọ́ oòrùn ọlọ́lá náà,’ ṣùgbọ́n ó yọ̀ǹda fún àwọn ará ìgbèríko láti máa bá iṣẹ́ àgbẹ̀ wọn lọ. Bí ó tilẹ̀ jẹ́ pé ní ti gidi òfin kèfèrí ni, ọba náà fi ipa mú un ṣiṣẹ́ lẹ́yìn ìgbà tí ó ti gba ẹ̀sìn Kristẹni ní orúkọ lásán.” The Great Controversy, 574.

The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.

Ìlọsíwájú ìfọwọ́kàn-tán tí ó yọrí sí, tí yóò sì tún yọrí sí òfin Ọjọ́-Àìkú ni a ṣàpẹẹrẹ pẹ̀lú àkókò ọdún mẹ́tàlá-dín-lógún láti 313 sí 330, pẹ̀lú òfin Ọjọ́-Àìkú àkọ́kọ́ ti ọdún 321 gẹ́gẹ́ bí àárín ìtàn náà. Ní ìbẹ̀rẹ̀ ni ìgbéyàwó láàárín ìlà-oòrùn àti ìwọ̀-oòrùn wà, ní òpin sì ni ìkọ̀sílẹ̀ ìlà-oòrùn àti ìwọ̀-oòrùn wà. Òfin Ọjọ́-Àìkú àkọ́kọ́ ni àmì ọ̀nà àárín tí ń ṣojú ìṣọ̀tẹ̀, gẹ́gẹ́ bí lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì Hébérù, nígbà tí lẹ́tà àkọ́kọ́ bá ṣáájú rẹ̀, tí lẹ́tà kejìlélógún àti èyí tí ó kẹ́yìn nínú álífábẹ́ẹ̀tì sì tẹ̀lé e, ṣe dá ọ̀rọ̀ Hébérù náà “òtítọ́” sílẹ̀. Ìgbéyàwó ní ìbẹ̀rẹ̀ àti ìkọ̀sílẹ̀ ní òpin ń fi lẹ́tà alfa hàn ní ìbámu pẹ̀lú lẹ́tà omega. Àkókò ọdún igba-dín-lọ́gbọ̀n tí ó bẹ̀rẹ̀ pẹ̀lú Nero ní ìfọwọ́sí Kristi, ó sì ń sọ̀rọ̀ nípa kókó-ọrọ òtítọ́ ìsinsin yìí ní àwọn ọjọ́ ìkẹyìn.

The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.

Àkókò ọdún 250 tí ó bẹ̀rẹ̀ ní 457 BC ń tẹnumọ́ ọgbọ́n ìṣàkóso orílẹ̀-èdè tí Antiochus the Great dúró fún bí ó ṣe wà láàrín àkókò ọdún mẹ́tàlá-dín-lógún láti Raphia dé Panium. A lóye rẹ̀ gẹ́gẹ́ bí ọgbọ́n ìṣàkóso orílẹ̀-èdè, nítorí ní 457 BC ni àsọtẹ́lẹ̀ ọdún 2,300 náà ti bẹ̀rẹ̀. Ọdún 2,300 náà ni ìlà inú ti àsọtẹ́lẹ̀ tí ń sọ nípa iṣẹ́ ìràpadà Ọlọ́run, èyí tí ó bá àmì iṣẹ́ ìjọ mu. Kì í ṣe bí àkókò ọdún 250 tí ó bẹ̀rẹ̀ pẹ̀lú Nero, àkókò tí ó bẹ̀rẹ̀ ní 457 BC ń tọ́ka sí ipa òṣèlú ààrẹ Amẹ́ríkà ìkẹyìn tí ó ń wá láti mú Amẹ́ríkà, lẹ́yìn náà ayé, di ńlá, bí ó ṣe ń gbé èrò Kátólíìkì aṣìṣe náà lárugẹ nípa àkókò wúrà ti ẹgbẹ̀rún ọdún aláfíà.

The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.

Ọdún méjìdínlógójì [250] ti Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí í ṣe ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá, ń fi ìparí ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì hàn, èyí tí ó parí níbi tí ó ti bẹ̀rẹ̀, láàrín ogun. Àwọn olùṣẹ́gun nínú ìtàn ni wọ́n ń pinnu àkọsílẹ̀ ìtàn tí a pa mọ́. Àwọn Démókíràtì tí dragoni àwọn alágbáyé ń fún ní agbára, ń wo ìrúkèrúdò tí ó wà lọ́wọ́lọ́wọ́ yìí gẹ́gẹ́ bí ìyípadà, àti àwọn Rípọ́blíkànì tí gbogbo ọ̀ràn wọn jẹ́ ọ̀rọ̀ lásán tí kò sí ìṣe, ń wo ìtàn ìsinsìnyí yìí gẹ́gẹ́ bí ogun abẹ́lé. Àwọn Démókíràtì jẹ́ aṣojú dragoni ti àsọtẹ́lẹ̀ Bíbélì, àti àwọn Rípọ́blíkànì ni a ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn Pùrótẹ́sítáǹtì apẹ̀yìndà, tàbí nínú ọ̀rọ̀ Johanu nínú Ìfihàn orí kẹrìndínlógún, wọ́n ni wòlíì èké. Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ nínú ogun ìyípadà, ó sì parí pẹ̀lú ogun ìyípadà. Ẹgbẹ́ òṣèlú Rípọ́blíkànì bẹ̀rẹ̀ nínú ogun abẹ́lé, wọ́n sì parí nínú ogun abẹ́lé. Àwọn Rípọ́blíkànì rí ogun abẹ́lé náà tí àwọn Démókíràtì ń pè ní ìyípadà.

Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.

Tirọ́mpì, gẹ́gẹ́ bí ààrẹ́ Republikani ìkẹyìn, ní àwọn ànímọ́ àsọtẹ́lẹ̀ ti ààrẹ́ Republikani àkọ́kọ́, ẹni tí ó farahàn nínú ìtàn òde Ogun Abẹ́lé. Ogun Abẹ́lé òde ti Líńkọ́ọ̀nù tún jẹ́ ìtàn inú àsọtẹ́lẹ̀ Aisaya orí keje, ẹsẹ̀ kẹjọ, tí ó parí ní ọdún 1863, gan-an ọdún náà tí Ìkéde Ìtúsílẹ̀ jáde. Ìyàtọ̀ láàárín àwọn ẹgbẹ́ méjèèjì jẹ́ ìlànà àsọtẹ́lẹ̀ àkọ́kọ́ àti ìpìlẹ̀. Ó bẹ̀rẹ̀ pẹ̀lú Kaini àti Ébẹli, ẹni tí ní àkókò Kristi àwọn Sadusi àti àwọn Farisi ṣojú fún, gẹ́gẹ́ bí ẹgbẹ́ méjì ti Kaini tí yóò pa Ábẹ́lì kan.

The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.

Àwọn Farisi àti àwọn Sadusi dúró fún àwọn tí wọ́n fara mọ́ agbelebu Mèsáyà wọn, fún àwọn ìdí tí ó yàtọ̀, ṣùgbọ́n ìfọ̀kànsìn kan náà ni—gẹ́gẹ́ bẹ́ẹ̀. Àwọn Farisi jẹ́wọ́ pé àwọn ń gbé òfin ró, ṣùgbọ́n wọn kò ṣe bẹ́ẹ̀, gẹ́gẹ́ bí àwọn Republican. Àwọn Farisi jẹ́wọ́ pé àwọn ń gbé Òfin àtọ̀runwá ìpilẹ̀ṣẹ̀ ró, ṣùgbọ́n wọ́n túmọ̀ òfin náà gẹ́gẹ́ bí ọgbọ́n ìfòyà-ẹni-kúrò-nínú òtítọ́ tiwọn. Òfin àkọ́kọ́ fún àwọn Farisi ni Àṣẹ Orílẹ̀-èdè fún àwọn Republican, ìyẹn gan-an ni Àṣẹ Orílẹ̀-èdè tí wọ́n sọ pé àwọn ń ṣètìlẹ́yìn fún, ṣùgbọ́n tí wọn kò ṣe. Àwọn Sadusi kọ agbára Ọlọ́run sílẹ̀, àti bí ó tilẹ̀ jẹ́ pé wọ́n jẹ́ ẹ̀ka kékeré ju àwọn Farisi lọ, àwọn Sadusi ni wọ́n ń ṣàkóso ààyè ẹ̀sìn àti ti òṣèlú ní Jùdíà ní àkókò Kristi. Àwọn Democrat jẹ́ ẹ̀ka kékeré ju àwọn Republican lọ, wọ́n kéré tó bẹ́ẹ̀ tí wọ́n fi ní láti jìbìtì láti lè dúró ní agbára, ṣùgbọ́n wọ́n dúró ní agbára nítòótọ́, nítorí àwọn alátakò wọn tí wọ́n jẹ́wọ́ pé àwọn ń gbé ìdájọ́ òdodo dọ́gba fún gbogbo ènìyàn ró, kò ṣe nǹkan kan láti fi mú àwọn ìlànà òfin tí wọ́n jẹ́wọ́ pé àwọn ń gbé ró ṣiṣẹ́.

There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.

Kò sí ohun tuntun lábẹ́ oòrùn, àwọn ẹgbẹ́ òṣèlú méjì ní Orílẹ̀-èdè Amẹ́ríkà sì jẹ́ apá kan nínú àwòrán àsọtẹ́lẹ̀ gẹ́gẹ́ bí àwọn Farisi àti Sadusi ti rí. Dájúdájú, ọ̀pọ̀lọpọ̀ àfíwéra mìíràn wà lórí ìlà àsọtẹ́lẹ̀ yìí, ṣùgbọ́n nígbà tí o bá rí ìbáṣepọ̀ àsọtẹ́lẹ̀ ti agbára aláìmímọ́ méjèèjì náà, tí bí ó tilẹ̀ jẹ́ pé wọ́n jẹ́ ọ̀tá ara wọn, wọ́n di ọ̀kan lòdì sí ìwà mímọ́, nígbà náà ni o ó sì rí Ptolemy àti Ussiah ní ìmọ̀lẹ̀ tí ó yẹ. Àwọn ọba gúúsù méjèèjì gbìyànjú láti rú ẹbọ ní tẹ́ńpìlì kan náà, ṣùgbọ́n Ptolemy, láti Ejibiti, dúró fún agbára dragoni kan—àwọn Democrat. Ussiah, gẹ́gẹ́ bí ọba Judea, ni aṣáájú ilẹ̀ ológo náà, ẹni tí í ṣe Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀ kúrò nínú òtítọ́, tàbí wòlíì èké—àwọn Republican.

The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.

Ìbáṣepọ̀ tí ó wà láàárín dragoni àti wòlíì èké ni a ṣe àfihàn rẹ̀ ní ọ̀nà àtẹnudẹ́rùn ní Òkè Kármélì. Ní orí òkè náà, Áhábù ṣojú fún dragoni, àwọn wòlíì Báálì àti Áṣítárótì ti Jésébélì sì ṣojú fún àwọn wòlíì èké tí wọ́n dúró lòdì sí Èlíjà. Ẹranko náà, èyí tí í ṣe Jésébélì, ṣì wà lẹ́yìn ìṣẹ̀lẹ̀ ní Samáríà. Dragoni tí ó darapọ̀ mọ́ wòlíì èké ni a tún ṣàfihàn rẹ̀ nípasẹ̀ ìṣọ̀kan Romu keferi àti àwọn Júù níbi àgbélébùú, gẹ́gẹ́ bí yóò ṣe jẹ́ ìṣọ̀kan àwọn Democrat àti àwọn Republican ní òfin Ọjọ́-Àìkú. Àwọn èròjà agbára tí ó darapọ̀ ni àwọn Democrat àti àwọn Republican dúró fún nínú ìwo Republican ti ẹranko ilẹ̀. Àwọn agbára òṣèlú àìmọ́ méjèèjì wọ̀nyí ni Kéènì ṣojú fún, ìlà Ábẹ́lì náà sì ní pínpín méjì pẹ̀lú.

Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.

Ìlà Ábẹ́lì, èyí tí ní ìbáṣepọ̀ pẹ̀lú ìlà òde Kéènì jẹ́ ìlà inú, ni a sì fi aṣojú rẹ̀ hàn nínú ẹ̀ka wúńdíá méjì. Ìlọsíwájú ìwo Pùròtẹ́sítáǹtì ti ẹranko ayé, èyí tí ó jẹ́ Orílẹ̀-Èdè Amẹ́ríkà, ni a fi aṣojú rẹ̀ hàn nípasẹ̀ ọ̀wọ́ọ̀wọ́ ìwẹ̀nùmọ́ ẹ̀sìn tí ó bẹ̀rẹ̀ pẹ̀lú ìjọ Sárdísì ní ọdún 1798, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà di ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Sárdísì jẹ́ ìjọ kan tí ó ní orúkọ tí ń sọ pé ó wà láàyè, ṣùgbọ́n ó ti kú. Ní ọdún 1798, àwọn ẹ̀ka Pùròtẹ́sítáǹtì tí wọ́n ti yà kúrò nínú ìjọ póòpù ti bẹ̀rẹ̀ sí í padà sí Róòmù. Ní Áńtíókì ni a kọ́kọ́ pe àwọn Kristẹni ní Kristẹni.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> “Ní Áńtíókì ni a kọ́kọ́ pe àwọn ọmọ-ẹ̀yìn ní Kristẹni. A fi orúkọ náà fún wọn nítorí pé Kristi ni kókó-ọrọ ìwàásù wọn, ẹ̀kọ́ wọn, àti ìjíròrò wọn. Ní ìgbà gbogbo ni wọ́n ń tún àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní ọjọ́ iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ayé sọ, nígbà tí a fi ìwàláàyè ara Rẹ̀ bù kún àwọn ọmọ-ẹ̀yìn Rẹ̀. Láìrẹ̀wẹ̀sì ni wọ́n máa ń gbé ẹ̀kọ́ Rẹ̀ àti àwọn iṣẹ́ ìyanu imularada Rẹ̀ kalẹ̀ lórí ọkàn. Pẹ̀lú ètè tí ń mì àti ojú tí ó kún fún omijé ni wọ́n ti ń sọ̀rọ̀ nípa ìrora Rẹ̀ nínú ọgbà, ìtanrànjẹ́ tí a fi hàn sí i, ìdájọ́ Rẹ̀, àti pípa Rẹ̀, ìfaradà àti ìrẹ̀lẹ̀ tí ó fi fara da ẹ̀gàn àti ìyà tí àwọn ọ̀tá Rẹ̀ fi lé e lórí, àti àánú tí ó dàbí ti Ọlọ́run tí ó fi gbàdúrà fún àwọn tí ń ṣe inúnibíni sí i. Àjíǹde àti ìgòkè Rẹ̀ sókè ọ̀run, àti iṣẹ́ Rẹ̀ ní ọ̀run gẹ́gẹ́ bí Alárinà fún ènìyàn tí ó ṣubú, jẹ́ àwọn kókó-ọrọ tí inú wọn dùn láti máa ronú lé lórí. Ó yẹ dáadáa kí àwọn aláìgbọ́ràn pe wọn ní Kristẹni, nítorí pé wọ́n ń wàásù Kristi, wọ́n sì ń fi ipa Rẹ̀ gbàdúrà sí Ọlọ́run.”

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> “Ọlọ́run ni ó fún wọn ní orúkọ Kristẹni. Orúkọ ọba ni èyí, tí a fi fún gbogbo àwọn tí wọ́n bá so ara wọn mọ́ Kristi. Nípa orúkọ yìí ni Jakọbu kọ lẹ́yìn náà pé, ‘Ṣé àwọn ọlọ́rọ̀ kì í ṣe inúnibíni sí yín, tí wọ́n sì ń fà yín wá síwájú ìtẹ́ ìdájọ́ bí? Ṣé kì í ṣe àwọn ni wọ́n ń sọ̀rọ̀-òdì sí orúkọ rere náà, èyí tí a fi ń pè yín?’ James 2:6, 7. Pétérù sì kéde pé, ‘Bí ẹnikẹ́ni bá jìyà gẹ́gẹ́ bí Kristẹni, má ṣe jẹ́ kí ojú tì í; ṣùgbọ́n kí ó yin Ọlọ́run lógo nítorí èyí.’ ‘Bí a bá ń gan yín nítorí orúkọ Kristi, aláyọ̀ ni yín; nítorí Ẹ̀mí ògo àti ti Ọlọ́run ń bà lé yín.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.

A fún ìjọ Éfésù ní orúkọ Kristẹni, èyí tí ó yọrí sí ìjọ Smírínà tí a ṣe inúnibíni sí, èyí tí a sì tẹ̀lé pẹ̀lú ìjọ ìfaradàpọ̀ nínú ìtàn Pẹgámọ̀sì. Nígbà tí ipò póòpù gba ìtẹ́, ìyapa kan fi ìjọ tòótọ́ Ọlọ́run hàn gẹ́gẹ́ bí ìjọ nínú aginjù. Ìjọ Róòmù ni Tiatírà. Ní òpin aginjù ọdún ẹgbẹ̀rún kan, igba ọdún mẹ́fà lé ọgọ́ta, ìjọ Pùrótẹ́sítáǹtì dìde, àti láti ìgbà náà lọ síwájú ni a fi ìwo Pùrótẹ́sítáǹtì hàn nípasẹ̀ àtòjọ àtọ̀runwá ti àwọn àdánwò àti ìwẹ̀nùmọ́.

Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…

Ẹ̀sìn Pùròtẹ́sítáǹtì bẹ̀rẹ̀ nígbà tí Martin Luther kan àwọn àròyé rẹ̀ mẹ́ẹ̀ẹ́dọ́gbọ̀n [95 theses] mọ́ ilẹ̀kùn ní ọdún 1517, àti “23” ọdún lẹ́yìn náà, ní 1540, ẹgbẹ́ àwọn Jesuit bẹ̀rẹ̀. Ní ọdún 2013, ìfihàn kẹrìndínlọ́gọ́rin [95th] àti ìkẹyìn ti Àwọn Tábìlì Habakkuk ni a kan mọ́ ilẹ̀kùn, àti ní March 13, 2013, a fi póòpù Jesuit àkọ́kọ́ sí ipò. Martin Luther ni a lé kúrò nínú ìjọ ní inú ìtàn kan náà gan-an yẹn ní ọwọ́ póòpù Leo. Ẹ wò ó ná…

In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.

Ní ọdún 1798 ìjọ Sádìsì sọ pé òun di orúkọ “Pùròtẹ́sítáǹtì” mú, ṣùgbọ́n nípa yíyípadà padà sí Róòmù, wọ́n ti bẹ̀rẹ̀ sí í kùnà láti gbéga orúkọ wọn. Nígbà tí Adventismu Millerite gba ògùṣọ̀ Pùròtẹ́sítáǹtì ní 1844, wọ́n dúró gẹ́gẹ́ bí ìbáwí sí Jeroboamu, ọba àkọ́kọ́ Ísírẹ́lì, orílẹ̀-èdè kan tí ó jẹ́ alájọbímọ ẹ̀jẹ̀ pẹ̀lú ẹ̀yà tí ń bẹ ní Júdà, níbi tí Ọlọ́run ti fi tẹ́ńpìlì Rẹ̀ sí. Jeroboamu gbé ohun èké kan kalẹ̀, tí ó dá lórí ẹ̀sìn tí ń ṣojú ìgbèkùn ìgbàanì orílẹ̀-èdè rẹ̀. Ó tún ṣàtúnṣe ìṣọ̀tẹ̀ ìpilẹ̀ Aaroni ṣe, ti gbígbé àwòrán ẹranko kan kalẹ̀ pẹ̀lú gbogbo ìtumọ̀ àsọtẹ́lẹ̀ tí ó bá ìtàn náà rìn. Ṣùgbọ́n ní iṣẹ́ ìyasọ́tọ̀ rẹ̀, Adventismu Millerite bá a wí fún àìfẹ́ rẹ̀ láti máa bá a lọ ní didarí ìjọsìn tòótọ́ sí ibi mímọ́, níbi tí Ọlọ́run ń gbé. Jeroboamu fẹ́ kí àkíyèsí ìjọsìn wà ní Bẹ́tẹ́lì àti Dánì, èyí tí ń ṣojú àwọn láti Sádìsì ní 1844 tí wọ́n kọ̀ láti tẹ̀lé Kristi sínú Ibi Mímọ́ Jùlọ.

Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.

Adifẹntiṣi Millerite yàn láti padà sí ẹ̀sìn ti Romu, ó sì gbé àwọn àríyànjiyàn ẹ̀kọ́-ìmọ̀lára gan-an ti àwọn tí a ṣẹ̀ṣẹ̀ fi hàn pé wọ́n jẹ́ wòlíì èké nípasẹ̀ ìkọ̀sílẹ̀ wọn sí ìhìnrere Miller kalẹ̀; gẹ́gẹ́ bí àwọn olùkọ́ni ẹ̀kọ́-ìmọ̀lára wọn, kí wọ́n lè fi dá ìkọ̀sílẹ̀ wọn sí ìfiranṣẹ́ àsọtẹ́lẹ̀ ti àwọn àkókò méje láre. Adifẹntiṣi Millerite, gẹ́gẹ́ bí wòlíì aláìgbọràn náà, yàn ọ̀nà tiwọn, dípò kí wọ́n tẹ̀lé ìtọ́sọ́nà Ọlọ́run. Ọ̀nà tí àwọn aṣiwèrè máa ń yàn nínú gbogbo àwọn ìdánwò àti ìwẹ̀nùmọ́ ti àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè láti ìgbà Àtúnṣe Pírótẹ́sítáǹtì lọ nínú ìtàn àsọtẹ́lẹ̀ ni ọ̀nà tí ń padà sí ìjọ́sìn ilẹ̀ tí a ti gbà ọ́ là kúrò nínú rẹ̀, àti gẹ́gẹ́ bí wọ́n ti máa ń sọ pé, “gbogbo ọ̀nà ló ń lọ sí Romu.” Gbogbo ọ̀nà àfi àwọn ọ̀nà àtijọ́ ti Jeremiah.

The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.

Ìtúnṣe Ìjọ Pùròtẹ́sítántì ni a ti ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìpadà Mósè sí Ejibiti kí ó lè darí àwọn ènìyàn Ọlọ́run wọ Ilẹ̀ Ìlérí. Lẹ́yìn tí wọ́n jáde kúrò ní ilẹ̀ ìgbèkùn, ète Ọlọ́run ni láti fi òfin Rẹ̀ fún àwọn ènìyàn àyànfẹ́ Rẹ̀. Nínú ìlà Mósè àti ti Ìtúnṣe Pùròtẹ́sítántì, ìṣọ̀tẹ̀ farahàn lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìdásílẹ̀ náà. Ọlọ́run dán Sádísì wò, àwọn ènìyàn kan tí wọ́n sọ pé wọ́n ní orúkọ alààyè, ṣùgbọ́n tí wọ́n ti kú ní àkókò ìránṣẹ́ William Miller. Ìwẹ̀nùméjì kan ṣẹlẹ̀ ní 1844; èyí àkọ́kọ́ ni ìwẹ̀nù ìjọ Sádísì, tí wọ́n ti sọ pé àwọn jẹ́ Pùròtẹ́sítántì, ṣùgbọ́n a fi hàn pé wọ́n ti kú; lẹ́yìn náà ni a tún wẹ àwọn Mílléráìtì nù ní ọdún kan náà, gẹ́gẹ́ bí ìmúṣẹ́ òwe àwọn wúńdíá mẹ́wàá.

The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.

Àwọn Démòkíràtì àti àwọn Rípùblíkà ń ṣojú fún ẹ̀ka òṣèlú méjì tí wọ́n jọ dá ìwo Rípùblíkà lórí ẹranko ayé inú Ìfihàn orí kẹtàlá. Àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè jẹ́ ẹ̀ka ẹ̀sìn méjì tí wọ́n jọ dá ìwo Pùròtẹ́sítáǹtì lórí ẹranko ayé náà. Àwọn wúńdíá ọlọ́gbọ́n ní orúkọ àkọ́kọ́ tí a fún ní Áńtíókù. Àwọn wúńdíá ọlọ́gbọ́n jẹ́ Kristẹni, ṣùgbọ́n wọ́n tún jẹ́ Fíládélfíà tí wọ́n ní ìlérí láti gba orúkọ kan.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Ẹni tí ó bá ṣẹ́gun, èmi yóò fi í ṣe ọ̀pá nínú tẹ́ńpìlì Ọlọ́run mi, kì yóò sì tún jáde mọ́: èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lára, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, tí ń sọ̀kalẹ̀ wá láti ọ̀run ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi sí i lára. Ifihan 3:12.

The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.

Ìgbà àkọ́kọ́ tí Ọlọ́run sọ àwọn ènìyàn Rẹ̀ ní Kristẹni ni ní Áńtíókì, àti ìtàn níbi tí ìṣípò Láódíkéà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìndínlógójì ti yí padà sí ìṣípò Fíládélífíà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìndínlógójì, náà pẹ̀lú ni ìtàn Áńtíókùsì Ńlá, ẹni tí a fi orúkọ rẹ̀ pe ìlú Áńtíókì, àti ẹni tí a ṣojú fún ní òpin àkókò ọdún igba márùn-únláàádọ́ta láàárín àwọn ogun Ráfíà àti Páníọ́mù.

We will continue these things in the next article.

A ó máa tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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