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# The Book of Daniel - Number One-Hundred and Sixty-Four

Ìwé Dáníẹ́lì - Ọ̀kan Lẹ́gbẹ̀rún àti Ọgọ́ta-Mẹ́rin

The Prophetic Significance of Daniel 11: Unveiling the Historical and Future Implications

Ìtumọ̀ Àsọtẹ́lẹ̀ Dáníẹ́lì 11: Ṣíṣíhàn Àwọn Ìtumọ̀ Rẹ̀ Nínú Ìtàn àti Ní Ọjọ́ Ọ̀la

Author

Jeff Pippenger

Published

March 28, 2024

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In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.

Nínú ẹsẹ̀ kẹrìndínlógún ti Dáníẹ́lì mọ́kànlá, a fi ìṣẹ́gun Pómpeì lórí Júdà àti Jérúsálẹ́mù ní ọdún 63 ṣáájú ìbí Kristi hàn. Ó ń ṣàpẹẹrẹ òfin ọjọ́ Àìkú tí yóò tètè dé ní Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kọkànlélógójì ti orí kan náà. Ìtàn tí ó ní í ṣe pẹ̀lú ẹsẹ̀ náà ń tọ́ka sí ogun abẹ́lé kan tí ń lọ nígbà tí a gba ìlú náà, nípa bẹ́ẹ̀ ó sì ń fi ìtúnṣe Ogun Abẹ́lé ti Orílẹ̀-Èdè Amẹ́ríkà, èyí tí ń ṣẹlẹ̀ nísinsin yìí ní Orílẹ̀-Èdè Amẹ́ríkà, hàn. Bóyá wọ́n ti ta ìbọn tàbí wọn kò tíì ta á, ẹgbẹ́ méjì ti wà nísinsin yìí nínú ìjàkadì fún ìṣàkóso Orílẹ̀-Èdè Amẹ́ríkà. Nígbà tí Pómpeì ṣẹ́gun Jérúsálẹ́mù, ó fi hàn pé Jérúsálẹ́mù yóò wà lábẹ́ àṣẹ Róòmù títí di ìgbà tí a pa á run ní ọdún 70 lẹ́yìn ìbí Kristi. Nípa bẹ́ẹ̀, ó jẹ́ àpẹẹrẹ òfin ọjọ́ Àìkú tí yóò tètè dé, èyí tí ó samisi òpin ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.

Pompey ni ẹni àkọ́kọ́ nínú agbára Romu mẹ́rin tí a dá mọ̀ nínú ẹsẹ̀ náà. Marc Antony, ẹni tí í ṣe ará Romu, ni a tún dá mọ̀ pẹ̀lú, ṣùgbọ́n nínú agbára mẹ́rin náà tí a ṣàfihàn gẹ́gẹ́ bí àwọn olórí Romu, Antony dúró fún ìṣàkóso Romu tí ó ti ṣọ̀tẹ̀, tí ó sì dá àjọṣepọ̀ pọ̀ mọ́ Ejibiti lòdì sí Romu. Pompey, Julius Caesar, Augustus Caesar àti Tiberius Caesar ni àwọn ará Romu mẹ́rin tí a fi lò ní ọ̀nà àsọtẹ́lẹ̀ láti ṣojú fún àwọn ìran mẹ́rin ti ìwo Orílẹ̀-èdè olómìnira ti ẹranko ayé.

Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.

Pompey, tí ń ṣojú fún ìṣọ̀tẹ̀ Ogun Abẹ́lé ti Orílẹ̀-Èdè Amẹ́ríkà nínú ìran ọdún 1863, tún ń ṣàfihàn ìran ìkẹyìn àti “ogun abẹ́lé” lọwọlọwọ tí ó ti bẹ̀rẹ̀ báyìí. Julius Caesar ń ṣojú fún ìran kejì, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà ti fi ìdí rẹ̀ múlẹ̀ ṣinṣin gẹ́gẹ́ bí orílẹ̀-èdè àkọ́kọ́ láàárín àwọn orílẹ̀-èdè, ṣùgbọ́n a pa á ní ọdún 1913, nígbà tí a fi àṣẹ ọba-alaṣẹ ti ètò ìṣúná lé ètò ilé-ifowopamọ́ alágbáyé lọ́wọ́, tí iṣẹ́ fún ìjọba ayé kan sì bẹ̀rẹ̀. Caesar Augustus ń ṣojú fún àwọn ọdún ògo ti àwọn ogun ayé méjèèjì àkọ́kọ́, nígbà tí, láìka ìtàjẹ̀sílẹ̀ sí, Orílẹ̀-Èdè Amẹ́ríkà di ohun tí ayé ń jowú sí. Nígbà náà, nínú ìran ìkẹyìn, Tiberius Caesar, ẹni tí a mọ̀ fún mímu ọtí àpọ̀jù rẹ̀ àti kíkàn Kristi mọ́ àgbélébùú, ń ṣojú fún àkókò tí ó bẹ̀rẹ̀ ní pàtàkì pẹ̀lú ìdìbò yíyan John F. Kennedy, ààrẹ Kátólíìkì àkọ́kọ́, nípa bẹ́ẹ̀ mímọ̀ ìran náà tí yóò tẹrí ba fún Róòmù.

These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.

Àwọn ọ̀ràn àsọtẹ́lẹ̀ wọ̀nyí tí a so mọ́ Pompey ṣe pàtàkì, ṣùgbọ́n lọ́wọ́lọ́wọ́ yìí a ń fi àkíyèsí wa sí ìtàn àsọtẹ́lẹ̀ tí ó ṣáájú Pompey àti ẹsẹ̀ kẹrìndínlógún, ìtàn kan tí ó bẹ̀rẹ̀ nínú ẹsẹ̀ méjì àkọ́kọ́ ti orí náà nípa fífi 1989 hàn gẹ́gẹ́ bí àkókò òpin, lẹ́yìn náà sì ń tọ́ka sí Ààrẹ̀ kẹfà ọlọ́rọ̀ láti ìgbà Reagan, ẹni tí ó ru àwọn globalists sókè, gẹ́gẹ́ bí Trump ti dájúdájú ṣe.

Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.

Wọ́n fi Tírómpù hàn gẹ́gẹ́ bí àpẹẹrẹ nípa ọba kẹrin tí ó tẹ̀lé Sairọsi, ẹni tí a ń pè ní Ṣẹ́ṣì, ọba ọlọ́rọ̀ ti Pérṣíà, ẹni tí a sì tún mọ̀ sí Ahaswerusi nínú ìtàn Ésítérì. Nínú àwọn ẹsẹ̀ náà, ọba tí ó tẹ̀lé Ṣẹ́ṣì lẹ́yìn náà ni Alẹkisándà Ńlá nínú ẹsẹ̀ kẹta. Ní ti ìtàn, àwọn alákòóso mẹ́jọ wà láàrín Ṣẹ́ṣì àti Alẹkisándà Ńlá. Láti ọ̀dọ̀ Tírómpù títí dé ìjọba ayé kan náà tí Alẹkisándà Ńlá dúró fún, a fi àwọn ọba mẹ́wàá hàn; Tírómpù jẹ́ ẹni àkọ́kọ́, Alẹkisándà sì ni ẹni ìkẹyìn.

The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.

Àwọn ìlà àsọtẹ́lẹ̀ náà fi hàn pé gbogbo àwọn ọba ayé yóò ṣe àgbèrè pẹ̀lú ìjọ papacy ní ìparí ayé, àti pé a ṣàfihàn àwọn ọba wọ̀nyí gẹ́gẹ́ bí “ọba mẹ́wàá”. Ahabu, ẹni tí ó jẹ́ orí ìjọba olómẹ́wàá, tí a sì fẹ́ mọ́ Jésébẹ́lì, ń ṣojú òtítọ́ náà pé bí ó tilẹ̀ jẹ́ pé gbogbo ọba mẹ́wàá náà ń ṣe àgbèrè pẹ̀lú ìjọ papacy, ọba àkọ́kọ́ kan wà tí ó jẹ́ olórí, ẹni tí ó kọ́kọ́ ṣe bẹ́ẹ̀. Ìgbà àkọ́kọ́ tí a fi ìtẹ́ ayé fún ìjọ papacy, ọba olórí náà ni Clovis, ọba àwọn Franks (France) ní ọdún 496 AD. Èyí bá a mu pẹ̀lú bí ìjọ papacy ṣe fi oyè àkọ́bí ti ìjọ Kátólíìkì, àti ọmọbìnrin àgbà ti ìjọ Kátólíìkì fún France.

The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.

Iṣẹ́ àsọtẹ́lẹ̀ tí Faranse ṣe nípa gbígbé Romu jókòó lórí ìtẹ́ ayé ọ̀làjú, jẹ́ àpẹẹrẹ iṣẹ́ àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà. Òfin Ọjọ́ Àìkú nínú àsọtẹ́lẹ̀ Bíbélì bẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà gbogbo orílẹ̀-èdè lórí ayé sì tẹ̀lé àpẹẹrẹ náà. Lẹ́yìn ìlà àsọtẹ́lẹ̀ dé ìlà àsọtẹ́lẹ̀, a fi hàn pé ọba àkọ́kọ́ láàárín àwọn ọba mẹ́wàá, ẹni náà tí ó kọ́kọ́ àti jùlọ ṣe àgbèrè pẹ̀lú ọkùnrin ẹ̀ṣẹ̀ ní àwọn ọjọ́ ìkẹyìn, ni Orílẹ̀-Èdè Amẹ́ríkà. Bí kò tilẹ̀ jẹ́ pé a kò ṣàfihàn àwọn ọba kankan láàárín Sásì àkọ́kọ́ ọlọ́rọ̀ náà àti Alẹkisáńdà Ńlá ọba ìkẹyìn nínú ẹsẹ̀ kejì àti ẹ̀kẹta, ìtàn ṣàfihàn àwọn ọba mẹ́wàá. Nọ́mbà mẹ́wàá dúró fún ìdánwò, ó sì tún dúró fún àjọṣepọ̀.

The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.

Ìdánwò tí ayé ń dojú kọ ni ìdásílẹ̀ ètò kan káàkiri ayé, tí a ṣàfihàn gẹ́gẹ́ bí ère ẹranko náà. Ìdánwò náà bẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà pẹ̀lú òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́, ó sì parí nígbà tí gbogbo orílẹ̀-èdè lórí ayé yóò tẹ̀lé àpẹẹrẹ náà. Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin rẹ̀ ní gbogbo ìgbà; nítorí náà, bí ó tilẹ̀ jẹ́ pé a kò darúkọ àwọn ọba kankan láàárín ọba ọlọ́rọ̀ náà àti Alẹkisáńdà nínú ẹsẹ̀ kejì àti ẹsẹ̀ kẹta, ìtàn fihàn ìlànà ìdánwò kan tí ó bẹ̀rẹ̀ pẹ̀lú ààrẹ ọlọ́rọ̀ jùlọ, ẹni tí ó jẹ́ ọlọ́rọ̀ láti inú àwọn ìsapá rẹ̀ nínú ọ̀ràn òwò, kì í ṣe nítorí pé ó ṣe ọrọ̀ nípa kíkópa nínú ètò ìṣèlú tí ó ti bàjẹ́.

The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.

Orúkọ America ni a ti yọ láti inú àtúnṣe èdè Látìnì ti orúkọ “Amerigo,” èyí tí ó ti ọ̀dọ̀ aṣàwárí ará Ítálì, Amerigo Vespucci, ẹni tí ó jẹ́ aṣàwárí àti atukọ̀ ojú omi tí ó ṣe ọ̀pọ̀ ìrìn-àjò lọ sí Ayé Tuntun ní ìparí ọ̀rúndún kẹẹ̀ẹ́dógún àti ní ìbẹ̀rẹ̀ ọ̀rúndún kẹẹ̀ẹ́rìndínlógún. Ní àpapọ̀, àwọn ìṣàwárí Vespucci ṣeé ṣe nípasẹ̀ àtìlẹ́yìn owó àti ìdókòwò olú tí àwọn olùgbéga àti àwọn alábòójútó pèsè, àwọn ẹni tí wọ́n rí àwọn àǹfààní tí ó ṣeé ṣe fún èrè, ìfàgbòòrò, àti ọlá nínú ìṣàwárí Ayé Tuntun. Orúkọ “America” jẹ́ ààmì ìsapá láti mú èrè jáde.

Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.

Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàfihàn òpin rẹ̀ nígbà gbogbo, àti pé ìbẹ̀rẹ̀ àwọn ọba mẹ́wàá tí ń ṣojú afárá láti inú ìjọba oníwo-méjì ti Médo-Pérsia lọ sí ìjọba àgbáyé kan ṣoṣo tí Alẹkisáńdà Ńlá ṣojú fún, bẹ̀rẹ̀ pẹ̀lú ọba ọlọ́rọ̀ náà, ẹni tí ó jẹ́ ààrẹ ìjọba tí Faranse àti Áhábù jẹ́ àpẹẹrẹ rẹ̀, ẹni tí yóò sì tún di orí náà tí Alẹkisáńdà Ńlá ṣojú fún, nígbà tí gbogbo ayé bá dojú kọ ètò-ọrọ̀ tí ó ní í ṣe pẹ̀lú agbára Orílẹ̀-Èdè Amẹ́ríkà, bí ó ṣe ń fi ipa mú gbogbo ayé foríbalẹ̀ fún ìjọ Kátólíìkì, bí wọ́n bá fẹ́ lè rà àti tà.

The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.

Ìjọba keje nínú Ìfihàn orí kẹtadínlógún ni àwọn ọba mẹ́wàá náà, àti ọ̀kan nínú àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn ọba mẹ́wàá náà ni pé, wọ́n máa wà pẹ́ fún “ìgbà kúkúrú” nìkan, kí wọ́n tó fara mọ́ ọn láti fi ìjọba keje wọn fún àgbèrè Bábílónì, èyí tí ó wà papọ̀ fún “wákàtí kan” nìkan. Ìdí àsọtẹ́lẹ̀ tí wọ́n fi gba àdéhùn náà ni pé wọ́n ti mutí yó pẹ̀lú wáìnì Bábílónì. Ní ti ìtàn, Alexander the Great jọba fún ìgbà kúkúrú nìkan, nítorí ìyè rẹ̀ parí kánkán bí a ti fi ìjọba rẹ̀ múlẹ̀, nítorí ó mu ara rẹ̀ títí dé ikú, báyìí ni ó ṣe ń ṣàpẹẹrẹ ìgbà kúkúrú àti ìmutípara àwọn ọba mẹ́wàá ti United Nations. Bí Alexander the Great ṣe dìde tán ni a fọ́ ọ, a sì fi ìjọba rẹ̀ fún àwọn ẹ̀fúùfù mẹ́rin, tí èyí ń tọ́ka sí ìjàkadì tí ó tẹ̀ lé e láti tún fi ìjọba rẹ̀ àtijọ́ mulẹ̀.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Pẹ̀lú èyí, èmi pẹ̀lú ní ọdún kìnní ti Dáríúsì ará Mídíà, èmi gan-an dúró láti jẹ́ kó dúró ṣinṣin àti láti fún un ní agbára. Àti nísinsin yìí èmi yóò fihàn òtítọ́ fún ọ. Kíyèsi i, àwọn ọba mẹ́ta yóò tún dìde ní Pẹ́síà; ẹni kẹrin yóò sì pọ̀ ní ọrọ̀ ju gbogbo wọn lọ: nípa agbára rẹ̀ nínú ọrọ̀ rẹ̀ yóò ru gbogbo ènìyàn sókè sí ìjọba Gíríìsì. Ọba alágbára kan yóò sì dìde, ẹni tí yóò fi ìṣàkóso ńlá jọba, tí yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀. Nígbà tí yóò sì dìde, a ó fọ ìjọba rẹ̀, a ó sì pín í sí ọ̀nà afẹ́fẹ́ mẹ́rin ọ̀run; kì yóò sì jẹ́ ti àwọn ọmọ rẹ̀, bẹ́ẹ̀ ni kì yóò rí gẹ́gẹ́ bí ìṣàkóso rẹ̀ tí ó fi jọba: nítorí a ó fà ìjọba rẹ̀ kúrò, àní fún àwọn ẹlòmíràn yàtọ̀ sí àwọn wọ̀nyí. Dáníẹ́lì 11:1–4.

Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.

Ìjọba Aleksándà tú ká kánkán gẹ́gẹ́ bí ó ti yara dọ̀ pọ̀, nítorí ó dúró fún àwọn ọjọ́ ìkẹyìn, nínú èyí tí a ti fi ìsọtẹ́lẹ̀ hàn gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ ní kíákíá.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> “Àwọn àjọṣepọ̀ ibi ń darapọ̀ mọ́ ara wọn, wọ́n sì ń mú agbára wọn jọ di ọ̀kan. Wọ́n ń fún ara wọn ní okun fún ìpẹ̀yà ńlá ìkẹyìn. Àwọn ìyípadà ńlá yóò ṣẹlẹ̀ láìpẹ́ nínú ayé wa, àti àwọn ìṣísẹ̀ ìkẹyìn yóò jẹ́ àwọn tí yóò yára gan-an.” Testimonies, ìdìpọ̀ 9, 11.

The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.

Ègbé kẹta ti Islam ni a fi ìdí múlẹ̀ lórí àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé kìíní àti ègbé kejì. Nínú ègbé kìíní, àkókò kan wà tí ó bẹ̀rẹ̀ pẹ̀lú dídé Mohammed, tí ó sì tẹ̀síwájú títí dé àkókò tí ó tẹ̀lé e, èyí tí a fi mọ̀ ọ́ gẹ́gẹ́ bí “oṣù márùn-ún” tàbí ọdún ọgọ́rùn-ún àti àádọ́jọ, nínú èyí tí Islam yóò “ṣe ìfarapa” sí àwọn ọmọ-ogun Rome. Òpin àsọtẹ́lẹ̀ àkókò ọdún ọgọ́rùn-ún àti àádọ́jọ náà ní àkókò kan náà ń samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ọgọ́ta-dín-lọ́ọ́rùn-ún mẹ́ta àti ọjọ́ mẹ́ẹ̀ẹ́dógún, nínú èyí tí Islam ti Ègbé kejì yóò sì “pa” àwọn ọmọ-ogun Rome.

September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.

Ọjọ́ Kẹsàn-án, oṣù Kẹsàn-án, ọdún 2001 samisi dídé àkókò tí Mohammed ti ègbé àkọ́kọ́ dúró fún, èyí tí ó ní Ọjọ́ Keje, oṣù Kẹwàá, ọdún 2023 gẹ́gẹ́ bí àmì ìbẹ̀rẹ̀ àkókò náà nígbà tí Islam yóò “ṣe ìpalára” sí “àwọn ọmọ-ogun Romu” nínú “Ilẹ̀ Ológo” gidi ti ìgbà àtijọ́, èyí tí ó jẹ́ aṣojú fún Orílẹ̀-Èdè Amẹ́ríkà; àti pé láti ọjọ́ Keje, oṣù Kẹwàá, ọdún 2023, àwọn ìkòlù tí Islam ti ń kọlù ọmọ-ogun Romu ti sún mọ́ igba [200] ní àkókò tí a ń kọ àpilẹ̀kọ yìí ní Ọjọ́ Kẹtàdínlógún, oṣù Kejì, ọdún 2024.

At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.

Ní ìgbà òfin Sọ́ńdé tí ń bọ̀ láìpẹ́, a “pa” Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí ó bá ọdún ọ̀ọ́dúnrún mẹ́ta àti mọ́kànlélọ́gọ́rin pẹ̀lú ọjọ́ mẹ́ẹ̀ẹ́dógún àwọn ìkọlù Íslámù mu, tí wọ́n fi pa àwọn ọmọ-ogun àtijọ́ ti Róòmù, bí ogun jihadi ńlá kẹta wọn ṣe ń mú agbára rẹ̀ pọ̀ sí i. Nígbà tí Míkáẹ́lì bá dìde, àkókò àánú ènìyàn yóò parí, a ó sì tú àwọn ẹ̀fúùfù mẹ́rin sílẹ̀ ní kíkún ní àkókò àwọn àjàkálẹ̀-àrùn méje ìkẹyìn.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Mo rí i pé ìbínú àwọn orílẹ̀-èdè, ìrunú Ọlọ́run, àti àkókò láti dá àwọn òkú lẹ́jọ́ jẹ́ ohun tí ó yàtọ̀ síra tí a sì fi ìyàtọ̀ hàn gbangba, ọ̀kọ̀ọ̀kan sì ń tẹ̀lé ẹnìkejì rẹ̀; mo tún rí i pé Míkáẹ́lì kò tíì dìde, àti pé àkókò ìpọ́njú, irú èyí tí kò tíì sí rí, kò tíì bẹ̀rẹ̀. Àwọn orílẹ̀-èdè ń bínú báyìí, ṣùgbọ́n nígbà tí Àlùfáà Àgbà wa bá ti parí iṣẹ́ Rẹ̀ nínú ibi mímọ́, Òun yóò dìde, yóò wọ aṣọ ìgbẹ̀san, lẹ́yìn náà ni a ó sì tú àwọn ìyọnu méje ìkẹyìn náà jáde.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Mo rí i pé àwọn áńgẹ́lì mẹ́rin náà yóò di afẹ́fẹ́ mẹ́rin náà mú títí iṣẹ́ Jésù yóò fi parí nínú ibi mímọ́, lẹ́yìn náà ni àwọn ìyọnu méje ìkẹyìn yóò sì dé.” Early Writings, 36.

The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.

“Ẹ̀fúùfù mẹ́rin” ni Arábìnrin White ṣàpẹẹrẹ gẹ́gẹ́ bí “ẹṣin ìbínú kan, tí ń wá ọ̀nà láti já sílẹ̀ kí ó sì mú ikú àti ìparun wá ní ipa-ọ̀nà rẹ̀,” a sì tú wọn sílẹ̀ ní kíkún nígbà tí àkókò oore-ọ̀fẹ́ bá parí. A ṣàfihàn wọn gẹ́gẹ́ bí ẹni pé a tú wọn sílẹ̀ nínú ìyọnu kejì gẹ́gẹ́ bí “áńgẹ́lì mẹ́rin”, kì í ṣe ẹ̀fúùfù mẹ́rin.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Wí pé fún angẹli kẹfà tí ó ní ìpè náà pé, Tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a dè ní odò ńlá Yúfírétì. A sì tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a ti pèsè tán fún wákàtí kan, àti ọjọ́ kan, àti oṣù kan, àti ọdún kan, láti pa ìdá mẹ́ta nínú ènìyàn. Ìṣípayá 9:14, 15.

The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.

“Àwọn ẹ̀fúùfù mẹ́rin”, tàbí “àwọn áńgẹ́lì mẹ́rin”, jẹ́ àmi méjèèjì fún Ìsílámù gẹ́gẹ́ bí ọ̀rọ̀ inú àyíká tí a ti lò àmi náà ṣe fi hàn. Nígbà tí Alẹkisándà Ńlá dìde, ìjọba rẹ̀, tí ó dúró fún ìjọba keje, ìyẹn ìdá kan nínú mẹ́ta ti ìjọba mẹ́talọ́kan ti dragoni, ẹranko náà, àti wòlíì èké; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” Nígbà tí àkókò ìdánwò ènìyàn bá parí, a ó tú àwọn ẹ̀fúùfù mẹ́rin náà sílẹ̀, tàbí àwọn áńgẹ́lì mẹ́rin náà, wọ́n a sì fọ ìjọba rẹ̀; nítorí pé ìjọba rẹ̀ “shall be broken.” Nígbà náà ni àwọn ọba mẹ́wàá wọ̀nyẹn àti àwọn alábàákẹ́gbẹ́ wọn, àwọn oníṣòwò gílóbàlì, yóò dúró ní òkèèrè, wọn yóò ṣọ̀fọ̀, wọn yóò sì ké.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Nítorí pé, kíyèsi i, àwọn ọba péjọ, wọ́n jọ kọjá lọ. Wọ́n rí i, wọ́n sì yà á lẹ́nu; ìdààmú bà wọ́n, wọ́n sì yára sá lọ. Ìbẹ̀rù mú wọn níbẹ̀, àti ìrora, bí ti obìnrin tí ń bímọ. Ìwọ fi ẹ̀fúùfù ìlà-oòrùn fọ àwọn ọkọ̀ ojú omi Tarṣiṣi. Sáàmù 48:4–7.

The economic structure of the ten kings is broken by the “east wind” of Islam.

Ìlànà ètò-ọrọ̀ ajé ti àwọn ọba mẹ́wàá náà ni “ẹ̀fúùfù ìlà-oòrùn” ti Ìsílámù fọ́.

> Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.

> Àwọn atukọ̀ rẹ ti mú ọ wọ inú omi ńlá: afẹ́fẹ́ ìlà-oòrùn ti fọ́ ọ láàárín òkun. Ọ̀rọ̀ rẹ, àti ọjà títà rẹ, ọjà rẹ, àwọn òkunrin ọkọ̀ ojú omi rẹ, àti àwọn olùdarí ọkọ̀ rẹ, àwọn alágbẹ̀dẹ ìpamọ́ ọkọ̀ rẹ, àti àwọn tí ń ṣe iṣẹ́ ọjà rẹ, àti gbogbo àwọn ọkùnrin ogun rẹ, tí ó wà nínú rẹ, àti nínú gbogbo ẹgbẹ́ rẹ tí ó wà láàárín rẹ, ni yóò ṣubú sínú àárín òkun ní ọjọ́ ìparun rẹ. Hesekieli 27:26, 27.

The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.

“Ẹ̀fúùfù ìlà-oòrùn” ti Ísílamù fọ́ ìjọba àwọn ọba mẹ́wàá náà ní “ọjọ́ ìparun wọn,” gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú fífi ìjọba Alẹkisáńdà Ńlá náà “fọ́” kí a sì fi fún ẹ̀fúùfù mẹ́rin. Ọ̀pọ̀lọpọ̀ ìtàn tí ó ti ṣẹlẹ̀ nínú Dáníẹ́lì orí kọkànlá ni a ó tún ṣe bí orí kọkànlá ṣe ń dé ìmúṣẹ́ ìkẹyìn rẹ̀. Ìpinnu ibi tí a ti yẹ kí a pín àwọn ìtàn wọ̀nyí ní tòótọ́ jẹ́ iṣẹ́ àsọtẹ́lẹ̀ ti àwọn tí a pè láti jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì orí kọkànlá parí ní ìparí àkókò ìdánwò ènìyàn, nígbà tí Míkáẹ́lì bá dìde. Nígbà tí a bá pín ìjọba Alẹkisáńdà Ńlá sí ẹ̀fúùfù mẹ́rin, ó ń ṣàpẹẹrẹ ìparí àkókò ìdánwò, ó sì ń fi hàn pé ìtàn àsọtẹ́lẹ̀ tí ó tẹ̀lé e láti ẹsẹ̀ karùn-ún lọ ni a gbọdọ̀ kà sí ìlà àsọtẹ́lẹ̀ tuntun.

Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.

Ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹrìndínlógún ń tọ́ka sí ìtàn láti ọdún 538 títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án ṣàpẹẹrẹ ìtàn ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ti ìjọba póòpù, tí ó bẹ̀rẹ̀ ní ọdún 538 tí ó sì parí ní àsìkò òpin ní ọdún 1798. Ẹsẹ̀ kẹwàá ń tọ́ka sí ìtàn tí ó jẹ́ àpẹẹrẹ ẹsẹ̀ ogójì, nígbà tí ìjọ póòpù gbá Soviet Union kúrò ní ọ̀nà ní àsìkò òpin ní ọdún 1989. Ẹsẹ̀ kọkànlá àti kejìlá ń tọ́ka sí ogun aṣojú tí ó wà lọ́wọ́lọ́wọ́ ní Ukraine, tí Putin àti Russia yóò ṣẹ́gun, ṣùgbọ́n àbájáde ìṣẹ́gun Putin yóò bá “ogun Nineveh” mu, àti “ìṣubú Chosroes,” tí ó jẹ́ “kọ́kọ́rọ́ tí ó ṣí kòtò aláìlópin,” tí ó tú Islam sílẹ̀ nínú ìtàn ìbànújẹ àkọ́kọ́.

In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.

Lẹ́yìn ìṣẹ́gun kúkúrú Putin, Orílẹ̀-Èdè Amẹ́ríkà, nínú ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀dógún, yóò ṣẹ́gun ogun aṣojú náà; èyí ni ìparí ogun aṣojú tí a ti ń bá a lọ láti ìgbà Ogun Àgbáyé Kejì. Àbala náà tọ́ka sí ogun mẹ́ta: ogun àkọ́kọ́ parí ní ọdún 1989, ní ìmúṣẹ ẹsẹ̀ kẹwàá àti ogójì; èkejì, tí í ṣe ogun lọwọlọwọ̀ ní Ukraine, ń ṣàfihàn ẹsẹ̀ kọkànlá àti kejìlá; ogun aṣojú kẹta náà, tí ó ń ṣojú fún ìṣẹ́gun ìkẹyìn ti Orílẹ̀-Èdè Amẹ́ríkà, ni a ṣàfihàn nínú ẹsẹ̀ kẹtàlá títí dé kẹẹ́ẹ̀dógún.

What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.

Ohun tí ó yẹ kí a mọ̀ nípa àkókò mẹ́rin wọ̀nyí tí a ṣàfihàn láti ẹsẹ̀ karùn-ún dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún ni pé, àwọn àkókò méjì ìkẹyìn, tí wọ́n ṣàpẹẹrẹ ogun tí ń lọ lọ́wọ́lọ́wọ́ ní Ukraine, lẹ́yìn náà sì ni ìdáhùn-ìgbésẹ̀ Amẹ́ríkà, ń ṣẹlẹ̀ ní àkókò ìdìdì. Ẹsẹ̀ kẹrìndínlógún ṣe ìtọ́kasí òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Ẹsẹ̀ karùn-ún dé ẹsẹ̀ kẹwàá ṣàpẹẹrẹ ìtàn láti ọdún 538 títí dé àsìkò òpin ní 1798, lẹ́yìn náà sì tẹ̀ síwájú dé àsìkò òpin ní 1989. Nítorí náà, ogun méjèèjì nínú ogun àṣojú ìkẹyìn, tí a ṣàpẹẹrẹ nínú ẹsẹ̀ kọkànlá sí ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ni a mú ṣẹ ní àkókò tí Ìwé Ezekiel orí kejìlá ti fi hàn pé èrè gbogbo ìran ni a mú ṣẹ.

Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.

A ṣàfihàn àwọn ìran wọ̀nyí fún Ìsíkíẹ́lì gẹ́gẹ́ bí “àwọn àgbá kẹ̀kẹ́ láàárín àwọn àgbá kẹ̀kẹ́,” èyí tí Sister White sọ pé ó jẹ́ “ìfarapamọ́ ara wọn tí ó díjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn.” Ìtàn ogun ní Ukraine, ìṣẹ́gun Putin, lẹ́yìn náà ìparun rẹ̀, tí ìṣẹ́gun Orílẹ̀-Èdè Amẹ́ríkà sì tẹ̀lé e, jẹ́ ọ̀kan lára àwọn ìṣípayá tó díjú jùlọ ti ìlà lé lórí ìlà nínú Ọ̀rọ̀ Ọlọ́run.

Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.

Ní ṣíṣe àlàyé lórí “àwọn àgbá kẹ̀kẹ́ láàárín àwọn àgbá kẹ̀kẹ́” ti Ẹsékíẹ́lì, Sister White sọ pé nígbà tí Ẹsékíẹ́lì kọ́kọ́ rí àwọn àgbá kẹ̀kẹ́ wọ̀nyí, ó dà bí ìdàrúdàpọ̀; ṣùgbọ́n ní ìkẹyìn Ẹsékíẹ́lì mọ ìtòlẹ́sẹẹsẹ pípé nínú àwọn àgbá kẹ̀kẹ́ náà, tí wọ́n jẹ́ “ìfọwọ́sowọ́pọ̀ dídiẹ̀dídiẹ̀ tí ó ṣòro ti àwọn ìṣẹ̀lẹ̀ ènìyàn.” Kí a lè pín ìtàn tí a ṣojú rẹ̀ nínú ẹsẹ̀ mọ́kànlá sí mẹ́ẹ̀ẹ́dógún ní ọ̀nà tí ó tọ́, ìbáṣepọ̀ láàárín ìjọ Kátólíìkì àti Násì Jámánì gbọ́dọ̀ jẹ́ ohun tí a lóye, nítorí àwọn olórí Násì ní Ukraine ni àwọn aṣojú ìbáṣepọ̀ náà.

It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.

Ó tún ṣe pàtàkì láti lóye ipa ìfarahàn ẹni tí wọ́n ń pè ní wúńdíá Màríà ní Fatima, Portugal, ní ọdún 1918, pẹ̀lú àwọn àṣírí mẹ́ta tí ẹni tí wọ́n ń pè ní wúńdíá Màríà fi sílẹ̀ fún àwọn ọmọ kéékèèké mẹ́tẹ̀ẹ̀ta láti inú ìtàn náà. Ìpìlẹ̀ àwọn ìrántí mẹ́tẹ̀ẹ̀ta wọ̀nyí, tí wọ́n ṣàpèjúwe ìjà láàárín ìjọ Kátólíìkì àti Rọ́ṣíà aláìgbọ́gbọ́n-Ọlọ́run, àti Ogun Àgbáyé Kejì, jẹ́ apá kan nínú ìránṣẹ́ Fatima tí a ṣojú rẹ̀ nínú ogun ní Ukraine.

The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.

Ìyíká Faranse, àti ìbáṣepọ̀ àsọtẹ́lẹ̀ rẹ̀ pẹ̀lú ìjọ Kátólíìkì, àti ní ìparí Napoleon Bonaparte, ẹni tí ó dúró fún Putin, jẹ́ pẹ̀lú ọ̀kan lára “àwọn àgbá kẹ̀kẹ́” tí a ṣàpẹẹrẹ wọn nínú ogun ní Ukraine. Ìbáṣepọ̀ àsọtẹ́lẹ̀ Ìyíká Faranse pẹ̀lú Orílẹ̀-èdè Amẹ́ríkà náà ni a tún ṣàfihàn nínú ìtàn náà; nítorí gẹ́gẹ́ bí Putin ṣe jẹ́ aṣojú nípasẹ̀ Napoleon bí Faranse ṣe ń ṣubú lọ, bẹ́ẹ̀ ni Ronald Reagan, òṣèré tẹ́lẹ̀ rí, gẹ́gẹ́ bí olórí àwọn ọmọ-ogun ti ẹ̀sìn Kátólíìkì nínú ogun ọdún 1989, ṣe jẹ́ àpẹẹrẹ Zelenskyy, òṣèré tẹ́lẹ̀ rí, bí Ukraine ṣe ń ṣubú lọ. Nínú àwọn àgbá kẹ̀kẹ́ tí ń pàdé ara wọn tí wọ́n sì ń so pọ̀ nínú àwọn ẹsẹ wọ̀nyí, koríko ìkẹyìn fún àwọn olóṣèlú Democrat ní Orílẹ̀-èdè Amẹ́ríkà, tí wọ́n ti ń gbé Zelenskyy lárugẹ tí wọ́n sì ṣì ń ṣe bẹ́ẹ̀, ni Putin yóò tú u síta nígbà tí yóò borí.

We will continue this study in the next article.

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

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> “Lẹ́gbẹ̀ẹ́ etí odò Kébárì, Ìsíkíẹ́lì rí ìjì líle kan tí ó dàbí ẹni pé ó ń bọ láti àríwá, ‘àwọsánmà ńlá kan, àti iná tí ń yí ara rẹ̀ ká, ìmọ́lẹ̀ sì yí i ká, àti láti àárín rẹ̀ ni ohun tí ó dàbí àwọ̀ áńbà.’ Ọ̀pọ̀lọpọ̀ àgbá kẹ̀kẹ́, tí wọ́n fi ara wọn kọjá ara wọn, ni ẹ̀dá alààyè mẹ́rin ń rìn. Gíga lókè gbogbo wọn ‘ni àwòrán ìtẹ́ kan wà, bí ìrísí òkúta sàfáyà: àti lórí àwòrán ìtẹ́ náà ni àwòrán kan wà bí ìrísí ènìyàn ní òkè lórí rẹ̀.’ ‘A sì rí nínú àwọn kérúbù fọ́ọ̀mù ọwọ́ ènìyàn kan ní abẹ́ ìyẹ́ wọn.’ Ìsíkíẹ́lì 1:4, 26; 10:8. Ìṣètò àwọn àgbá kẹ̀kẹ́ náà díjú gan-an tó bẹ́ẹ̀ tí ní ìwòye àkọ́kọ́ wọ́n dàbí ẹni pé ìdàrúdàpọ̀ ni; ṣùgbọ́n wọ́n ń rìn ní ìbámu pípé. Àwọn ẹ̀dá ọ̀run, tí ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kérúbù ń gbé ró, tí ó sì ń darí wọn, ni wọ́n ń mú kí àwọn àgbá kẹ̀kẹ́ wọ̀nyí máa rìn; lókè wọn, lórí ìtẹ́ sàfáyà náà, ni Ẹni Aiyé-Ailopin wà; yíká ìtẹ́ náà sì ni òjò àrà, ààmì àánú Ọlọ́run.”

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Gẹ́gẹ́ bí àwọn ìṣòro tí ó dàbí àgbáyékẹ́kẹ́ ṣe wà lábẹ́ ìtọ́sọ́nà ọwọ́ tí ó wà lábẹ́ ìyẹ́ àwọn kerubu, bẹ́ẹ̀ ni ìṣeré ìdíjú ti àwọn ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ àkóso Ọlọ́run. Láàárín ìjà àti ìrúdurùdu àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kerubu ṣì ń darí ọ̀ràn ilẹ̀-ayé.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Itan àwọn orílẹ̀-èdè tí, lẹ́yìn ọ̀kan lẹ́yìn ẹlòmíràn, ti gba àkókò àti ipò tí a pín fún wọn, tí wọ́n sì ń jẹ́rìí láìmọ̀ sí òtítọ́ náà tí àwọn tìkára wọn kò mọ ìtumọ̀ rẹ̀, ń bá wa sọ̀rọ̀. Sí gbogbo orílẹ̀-èdè àti sí gbogbo ẹnì kọ̀ọ̀kan lónìí, Ọlọ́run ti yàn ipò kan nínú ètò ńlá Rẹ̀. Lónìí, a ń fi òjé ìwọ̀n tí ó wà ní ọwọ́ Ẹni tí kì í ṣàṣìṣe wọn ènìyàn àti àwọn orílẹ̀-èdè. Gbogbo wọn, nípasẹ̀ àṣàyàn tiwọn fúnra wọn, ń pinnu ayanmọ́ wọn, Ọlọ́run sì ń darí ohun gbogbo lókè gbogbo rẹ̀ fún ìmúṣẹ ète Rẹ̀.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

> “Itàn tí ÈMI NÍLÀNÀ NLA náà ti yà sí mímọ̀ nínú ọ̀rọ̀ Rẹ̀, tí ó so ìjápọ̀ kan mọ́ ìjápọ̀ mìíràn nínú ẹ̀wọ̀n àsọtẹ́lẹ̀, láti ayérayé ìgbà àtijọ́ títí dé ayérayé ìgbà ọjọ́ iwájú, ń sọ fún wa ibi tí a dúró lónìí nínú ìtẹ̀síwájú àwọn àkókò-ayé, àti ohun tí a lè retí ní àkókò tí ń bọ̀. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọ tẹ́lẹ̀ pé yóò ṣẹ, títí dé àkókò ìsinsin yìí, ni a ti tọ́pa rẹ̀ lórí ojú-ewé ìtàn; a sì lè ní ìdánilójú pé gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ìtòlẹ́sẹẹsẹ rẹ̀.” Education, 178.

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