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# The Book of Daniel - Number One-Hundred and Seventy-Three

Ìwé Dáníẹ́lì – Ọ̀kan Ọgọ́rùn-ún àti Ẹ̀ẹ́dọ́gọ́rin

The Papal Shadows: Unveiling the Influence and Intentions Behind “Hitler’s Pope”

Àwọn Òjìji Pápá: Ṣíṣí Ìfàṣẹyìn àti Ète Tí Ó Wà Lẹ́yìn “Pópù Hitler”

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Jeff Pippenger

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April 3, 2024

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In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.

Nínú ìwé tí àkọlé rẹ̀ jẹ́, Hitler’s Pope, òǹkọ̀wé náà, John Cornwell, bẹ̀rẹ̀ ìtàn póòpù ọjọ́ ọ̀la tí ó jọba nígbà tí Hitler ń ṣàkóso Jámánì, pẹ̀lú bàbá-nlá rẹ̀ àti Póòpù Pius IX, tí a lé jáde kúrò ní Ìlú Róòmù. Nígbà tí Pius IX sá kúrò ní ìlú Róòmù, ní ìfarapamọ́ gẹ́gẹ́ bí ajẹ́bọ́rìn, ọkùnrin kan ṣoṣo tí ó mú lọ pẹ̀lú ara rẹ̀ ni bàbá-nlá póòpù ọjọ́ ọ̀la náà. Cornwell sọ̀rọ̀ nípa ìbáṣepọ̀ tímọ́tímọ́ tí ó wà láàárín àwọn ọkùnrin méjèèjì náà, lẹ́yìn náà sì fi hàn bí bàbá póòpù ọjọ́ ọ̀la náà pẹ̀lú ṣe ní ìsopọ̀ pẹ̀lú àárín agbára ti Ṣọ́ọ̀ṣì Kátólíìkì. Nípa ṣíṣe bẹ́ẹ̀, ó tọ́ka sí àyíká àwùjọ, òṣèlú, àti ẹ̀sìn ti ìtàn náà láti àkókò Pius IX títí dé Ogun Àgbáyé Kejì. Àkójọpọ̀ ìran àgbòòrò ìtàn náà jẹ́ ohun amúni-mọ̀ràn lọ́pọ̀lọpọ̀.

> “Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.

> “A tún gbé ìgbésẹ̀ míràn nínú ìgbéraga àṣẹ póòpù, nígbà tí, ní ọ̀rúndún kọkànlá, Póòpù Gregory VII kéde pípé Ìjọ Róòmù. Láàárín àwọn ìpèdè tí ó gbé kalẹ̀ ni ọ̀kan tó sọ pé ìjọ kò tíì ṣìnà rí, bẹ́ẹ̀ ni kò sì ní ṣìnà láéláé, gẹ́gẹ́ bí Ìwé Mímọ́. Ṣùgbọ́n àwọn ẹ̀rí Ìwé Mímọ́ kò bá ìtẹnumọ́ náà lọ. Póntífù onígbéraga náà tún béèrè agbára láti yọ àwọn ọba-ọba kúrò lórí ìtẹ́ wọn, ó sì kéde pé kò sí ẹni kankan tí ó lè tú ìdájọ́ kankan tí òun bá ti sọ padà, ṣùgbọ́n pé ànfàní àṣẹ tirẹ̀ ni láti yí àwọn ìpinnu gbogbo àwọn ẹlòmíràn padà.

> “A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.

> “Àpẹẹrẹ kan tí ó wúlò gidigidi nípa ìwà ìkà aláṣẹ ti agbẹjọ́rò àìṣeéṣàṣìṣe yìí ni a fi hàn nínú ìṣe rẹ̀ sí Ọba Aláṣẹ Jámánì, Henry IV. Nítorí pé ó gbójúgbóyà láti kọbi ara sí àṣẹ póòpù, a kéde ọba yìí gẹ́gẹ́ bí ẹni tí a yọ kúrò nínú ìjọ, tí a sì ti bọ ọ́ lórí ìtẹ́. Ní ìbẹ̀rù ìkọ̀sílẹ̀ àti ìhalẹ̀mọ́ni láti ọwọ́ àwọn ọmọ-aládé tirẹ̀, tí a fi àṣẹ póòpù gbà wọ́n níyànjú sí ìṣọ̀tẹ̀ sí i, Henry rí i pé ó ṣe dandan kí òun bá Róòmù ṣe àlàáfíà. Pẹ̀lú aya rẹ̀ àti ìránṣẹ́ olóòótọ́ kan, ó ré kọjá àwọn Òkè Alps láàrín òtútù ìgbà òtútù, kí ó lè rẹ ara rẹ̀ sílẹ̀ níwájú póòpù. Nígbà tí ó dé ilé-ọba olódi tí Gregory ti sá padà sí, a mú un lọ, láìsí àwọn olùṣọ́ rẹ̀, sínú àgbàlá òde, níbẹ̀ sì ni, lábẹ́ òtútù gbígbóná ti ìgbà òtútù, pẹ̀lú orí tí a kò bò àti ẹsẹ̀ tí kò wọ bàtà, àti nínú aṣọ àìníyì, ó dúró de àṣẹ póòpù láti wọ inú ìwájú rẹ̀. Kì í ṣe títí di ìgbà tí ó fi tẹ̀síwájú fún ọjọ́ mẹ́ta nínú àwẹ̀ àti jíjẹ́wọ́, ni póńtífù náà fi yọ̀ǹda láti fún un ní ìdáríjì. Àní nígbà náà pẹ̀lú, ó jẹ́ lórí ìpèníjà pé kí ọba aláṣẹ náà dúró de ìfọwọ́sí póòpù kí ó tó tún gba àwọn àmì ọlá tàbí lo agbára ìjọba ọba. Gregory sì, tí ìṣẹ́gun rẹ̀ gbé sókè, fi ìgbéraga sọ pé ojúṣe òun ni láti mú ìgbéraga àwọn ọba wó lulẹ̀.” The Great Controversy, 57.

Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.

Gregory VII jẹ́ “alágbàwí àìṣèṣe,” ṣùgbọ́n a kò sọ ẹ̀sùn ẹlẹ́yà náà di ẹ̀kọ́ òfíṣialì (dogma), títí di àkókò Pius IX, ẹni tí ó fi ìpèníjà aṣiwèrè náà múlẹ̀ gẹ́gẹ́ bí ẹ̀kọ́ tí a ti fi idi rẹ̀ múlẹ̀ ní Ìgbìmọ̀ Vatican àkọ́kọ́. A fọwọ́ sí ẹ̀kọ́ náà ní July 18, 1870, ní ọgọ́rùn-ún ọdún kan àti àádọ́ta péré sí ọjọ́ náà gan-an kí ìdààmú àkọ́kọ́ ti ẹgbẹ̀rún mẹ́rìnlélógójì ṣẹlẹ̀.

What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.

Ohun tí ó jẹ́ ìmúlòye nípa ìtàn náà ni pé nígbà tí Pius IX ṣètò Ìgbìmọ̀ Vatican àkọ́kọ́, tí ó sì mú ẹ̀kọ́ rẹ̀ nípa àìṣe-àṣìṣe ṣiṣẹ́, ìdí tí ó fi ṣe bẹ́ẹ̀ ni ìkórìíra rẹ̀ sí ohun tí wọ́n ń pè ní “ìmúdàgbàsókè.” Kì í ṣe pé ó dá lórí èrò náà pé póòpù kan kò lè ṣe àṣìṣe nígbà tí ó bá ń sọ àwọn ẹ̀kọ́ Bíbélì di mímúmọ̀, bí kò ṣe pé ó jẹ́ ìgbèjà fún ìtakò ti ipò póòpù sí agbára ìfọ̀rọ̀wérọ̀ tí Ìyíká ilẹ̀ Faransé ti mú wá. A darí i sí ohun tí yóò di mímọ̀ níkẹyìn gẹ́gẹ́ bí Kọ́múnísìmù.

The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.

Ìyípadà-òde Faransé mú ìdàrúdàpọ̀ wá nínú àtòlẹ́sẹẹsẹ ìṣàkóso àwọn orílẹ̀-èdè Yúróòpù, pẹ̀lú ìkórìíra pàtàkì sí ìjọba-ọba tí ó jẹ́ ipò póòpù. Ìṣọ̀tẹ̀ Olómìnira ti Ítálì kan ni ó ti lé Pius IX, àti ọkùnrin ọ̀tún rẹ̀, jáde kúrò ní Róòmù fún ìgbà díẹ̀. “Ìgbàlódé,” tí a ṣojú rẹ̀ nínú oríṣiríṣi ìmọ̀ ọgbọ́n-ìjìnlẹ̀ tí Ìyípadà-òde Faransé mú jáde, ni ọ̀tá àgbàyanu Pius IX, àti pé ẹ̀kọ́ rẹ̀ nípa àìṣeéṣìṣe ni a pèsè láti gbékalẹ̀ gbogbo ẹ̀tọ́ tí póòpù fi ń tako àwọn èrò àwọn olùgbọ́wọ̀n ìgbàlódé tí Ìyípadà-òde Faransé mú jáde.

Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).

Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì, fi hàn pé ní ọdún 1798, ọba gúúsù (Faransé aláìgbàgbọ́ nínú Ọlọ́run), fi ọgbẹ́ ikú náà lé ọba àríwá (àpapá).

Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.

Ẹ̀kọ́ Pius IX nípa àìṣeéṣàṣìṣe ní ìbáṣepọ̀ pẹ̀lú ogun tí ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá ṣàpẹẹrẹ, àti láti apá ìkẹyìn ọdún 1869 títí dé ọdún tí ó tẹ̀lé e, Pius IX pe Ìgbìmọ̀ Àkọ́kọ́ ti Fátíkànì jọ, tí a mọ̀ sí Vatican 1, fún ète ìmúdájú pé póòpù ni olórí Kátólíìkì, àti pé Kátólíìkì ni olórí gbogbo àwọn ìjọ, gẹ́gẹ́ bí a ti kéde rẹ̀ nínú àṣẹ Justinian ní ọdún 533.

The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.

Ìgbìmọ̀ Kejì ti Vatican, tí a tún mọ̀ sí Vatican II, ni a ṣe láti ọdún 1962 sí 1965. Ó jẹ́ ìṣẹ̀lẹ̀ pàtàkì àmì-ìtàn nínú ìtàn Ìjọ Kátólíìkì, àti ọ̀kan lára àwọn ìgbìmọ̀ àpapọ̀ ìjọ tí ó ṣe pàtàkì jù lọ ní àwọn àkókò òde-òní. A pè ìgbìmọ̀ náà jọ lábẹ́ ìdarí Póòpù John XXIII, ó sì tẹ̀síwájú ní àkókò oyè póòpù ti Póòpù Paul VI lẹ́yìn ikú John XXIII ní ọdún 1963. Ó ṣe pàtàkì láti mọ ìyàtọ̀ pàtó tí ó wà láàárín àwọn ìgbìmọ̀ méjèèjì wọ̀nyí.

The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.

Ìgbìmọ̀ àkọ́kọ́ ni a ṣe láti fi múlẹ̀ ohun tí a ń pè ní “ipò àkọ́kọ́jù” ti póòpù, ìyẹn ni pé póòpù ni alákòóso, olùkọ́, àti olùṣọ́-àgùntàn gíga jùlọ ti Ìjọ, ẹni tí a fi ojúṣe lé lórí láti pa àwọn ẹ̀kọ́ ìgbàgbọ́ mọ́ àti láti túmọ̀ wọn. Àṣẹ rẹ̀ ní nínú ṣíṣe àlàyé àwọn dógímà, pípèsè àwọn àṣẹ ẹ̀kọ́ ìgbàgbọ́, àti sísọ àwọn ìkéde aláṣẹ lórí àwọn ọ̀ràn ìgbàgbọ́ àti ìwà, èyí tí a mọ̀ sí àìṣe-àṣìṣe póòpù. Ó tún ní àṣẹ ìṣàkóso póòpù lórí Ìjọ àgbáyé, pẹ̀lú agbára láti yan àwọn bíṣọ́ọ̀bù, láti ṣètò àwọn sákrámẹ́ntì, àti láti darí ìṣàkóso Ìjọ.

The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.

Ìgbìmọ̀ kejì náà ni a pèsè láti yí ìjọ padà sí àjọ ìsìn àpapọ̀. Àwọn ìgbìmọ̀ náà jẹ́ àwọn ìpèníjà tí ó dojú kọ ara wọn ní tààrà. Ìgbìmọ̀ àkọ́kọ́, tí ó jẹ́ ti ìfaramọ́ àtijọ́, ni ìgbìmọ̀ kejì tí ó ní èrò ìtúbọ̀sílẹ̀ tako. Àwọn ẹgbẹ́ méjèèjì wọ̀nyí yàtọ̀ sí ara wọn gẹ́gẹ́ bí òru ti yàtọ̀ sí ọ̀sán, àti àsọtẹ́lẹ̀ tí a sọ pé ó jẹ́ ti àwọn aṣírí mẹ́ta ti Fatima ń tọ́ka sí ogun inú ilé kan tí àwọn ìgbìmọ̀ méjèèjì wọ̀nyí ṣàfihàn dáadáa.

The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.

Àsọtẹ́lẹ̀ náà fi hàn pé ẹgbẹ́ kan tí ń gbé ipò àkọ́kọ́ tí Pius IX dúró ga ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ẹni tí a ń pè ní “póòpù funfun,” “póòpù rere,” tàbí “bíṣọ́ọ̀bù rere”; ṣùgbọ́n ẹgbẹ́ kejì, tí ó ní ìbáṣepọ̀ pẹ̀lú Vatican II, ni a ṣàpẹẹrẹ gẹ́gẹ́ bí “póòpù dúdú,” tàbí “póòpù búburú,” tàbí “bíṣọ́ọ̀bù búburú.” Àríyànjiyàn àwọn èrò ìṣèlú méjèèjì náà ni a ṣàpẹẹrẹ nígbà tí o bá ṣèbẹ̀wò sí ojúbọ iṣẹ́ ìyanu Fatima, ní Fatima, Portugal. Nígbà tí a bá ń wọlé, a ti ṣètò ọ̀nà àrìnàkò láàárín ère póòpù dúdú ní apá kan, àti póòpù funfun ní apá kejì.

It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).

Nítorí náà, èyí di apá kan nínú ogún ọkùnrin náà tí yóò níkẹyìn di ohun tí ìwé náà ń pè ní póòpù Hitler, pé àwọn gbòǹgbò rẹ̀ ti dá pọ̀ mọ́ ìjàkadì láàárín ìmúdójúìwọ̀n òde-òní (ọba gúúsù), àti àṣẹ àkọ́kọ́ ti póòpù (ọba àríwá).

It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.

Ó yẹ kí a lóye pé onkọ̀wé ìwé tí a ń gbé yẹ̀wò yìí jẹ́ Kátólíìkì tí ó dúró dáradára nínú ìjọ rẹ̀, àti pé ète tí ó sọ pé òun fi kọ ìwé náà ni láti tan ìmọ́lẹ̀ sórí ìdálẹ́kọ̀ọ́ pé póòpù tí ó jọba ní àsìkò Ogun Àgbáyé Kejì ti ṣètìlẹ́yìn fún Hitler, àwọn Nazi, tàbí pé ó ní ìdálẹ́bi kankan nínú ìpakúpa àpapọ̀ sí àwọn Júù àti àwọn mìíràn. Nígbà tí Cornwell bá ń sọ̀rọ̀ nípa bàbá bàbá Pius XII, ẹni tí ó jẹ́ apá òtún tí ó dá Ìgbìmọ̀ Vatican 1 sílẹ̀, ìtàn ìjàkadì láàárín àwọn ọba gúúsù àti àríwá ni a ń mú ṣẹ ní inú ìtàn náà gan-an. Nígbà tí ìyípadà “Republicanism” dé Ítálì, fún ìwọ̀n ọdún kan bíi kan, àwọn ará Ítálì lé Pius IX jáde kúrò ní ìlú Róòmù, àti láti ìgbà náà lọ, àní lẹ́yìn tí ó padà, gbogbo ohun ìní tí ipò póòpù ti ní rí jẹ́ ilẹ̀ ọgọ́rùn-ún mẹ́wàá eka náà ṣoṣo, tí a mọ̀ sí Vatican City.

The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.

Ọ̀nà kan ṣoṣo tí ó fi lè padà sí Vatican rárá ni pẹ̀lú ìrànlọ́wọ́ àwọn ọmọ-ogun Faranse, àti awin kan láti ọ̀dọ̀ àwọn Rothschild, àwọn oníṣòwò ilé-ifowópamọ́ Júù olókìkí nínú ìbàjẹ́. Láti lóye pẹ̀lú ọgbọ́n ìfọwọ́sowọ́pọ̀ póòpù nínú ìparun àpapọ̀ àwọn Júù ní àkókò Ogun Àgbáyé Kejì, ó nílò ìmòye ìpilẹ̀ kan nípa ìwòye Yúróòpù sí àwọn Júù láti ìgbà kíkàn Kristi mọ́ àgbélébùú. Ìwé náà dábàá pé ìkórìíra sí àwọn Júù àti ẹ̀yà-kẹ́yà jẹ́ ìwà méjì ọ̀tọ̀ọ̀tọ̀, ní fífi ẹ̀sùn hàn pé ìkórìíra Hitler sí àwọn Júù jẹ́ ti ẹ̀yà-kẹ́yà, nítorí Hitler wo àwọn Júù gẹ́gẹ́ bí ẹ̀ka ènìyàn tí ó kéré jù, nígbà tí ìkórìíra sí àwọn Júù jẹ́ ìkórìíra àwọn Júù nítorí pé wọ́n pa Ọlọ́run. Bí wọ́n bá jẹ́ ohun kan náà, tàbí bí ìyàtọ̀ kan bá wà láàárín àwọn méjèèjì ní tòótọ́, òtítọ́ ìyà tí àwọn Júù ń jẹ yẹ kí a lóye.

For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.

Fún àpẹẹrẹ, ní Amẹ́ríkà lónìí, bí a bá lo ọ̀rọ̀ náà “ghetto,” ọ̀pọ̀ ènìyàn á rò pé ó jẹ́ ìtumọ̀ apá ìlú tí ó talákà, tí ó ti bàjẹ́. Ṣùgbọ́n ọ̀rọ̀ náà “ghetto,” ní ìpilẹ̀ṣẹ̀, tọ́ka sí apá kan nínú ìlú, ní pàtàkì ní Venice, Italy, níbi tí a ti fi agbára mú àwọn Júù láti gbé ní Àkókò Àárín-Ọ̀rúndún. Ghetto àkọ́kọ́ ni a dá sílẹ̀ ní Venice ní ọdún 1516, nígbà tí Orílẹ̀-èdè Olómìnira Venice fi dí àwọn Júù mọ́ agbègbè kan tí a yàn nínú ìlú náà tí a mọ̀ sí “geto nuovo” (ilé ìdáná irin tuntun), èyí tí ó wá di mímọ̀ níkẹyìn sí ghetto.

In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.

Ní Yúróòpù nípasẹ̀ Àgbẹ̀yẹ̀wò Àárín Ọ̀rúndún, wọ́n fi àwọn ìdíwọ̀ lé àwọn Júù lórí nípa ibi tí wọ́n lè gbé, àti pẹ̀lú àwọn iṣẹ́-ọnà tí a gbà wọ́n láyè láti ṣe. Àwọn ìdíwọ̀ wọ̀nyí dá lórí ìtumọ̀ àtijọ́ ti ìkórìíra àwọn Júù, èyí tí ó tọ́ka sí ìgbàgbọ́ pé àwọn Júù ni wọ́n pa Ọlọ́run, àti pé gbogbo àwọn ìṣòro tí ó tẹ̀ lé e lẹ́yìn náà ni wọ́n fà sórí ara wọn nípasẹ̀ ìṣe ọwọ́ ara wọn.

In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.

Ní Àárín Àkókò, ó ti di àṣà tí a fi múlẹ̀ pé àwọn Kristẹni kò lè yá owó tàbí gba èrè lórí awin. A yọ àwọn Júù sílẹ̀ kúrò nínú ìdènà yẹn, àti yíyá owó di ọ̀kan lára àwọn iṣẹ́ tí a gbà fún àwọn Júù láyè láti ṣe. Àwọn oníbánkì Júù, bí ìdílé Rothschild, ni wọ́n jẹ́ àwọn olùpààrò owó gẹ́gẹ́ bí ìfèsì sí àwọn ìhámọ́ òfin lórí irú àwọn iṣẹ́ tí a gbà wọ́n láyè láti ṣe. Nígbà tí Pius IX nílò owó láti padà sí Vatican, ìbànújẹ́ rẹ̀ pé òun kò tún ṣàkóso ìlú Rome mọ́ pọ̀ sí i nípasẹ̀ àìní tí ó ní láti tọ́ sí àwọn Júù fún owó.

Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.

Kí a tó lé Pius IX jáde kúrò ní Róòmù, ó dà bí ẹni pé ó wà nínú ọ̀kan nínú ẹgbẹ́ méjì ní ti àwọn Júù àti ìbáṣepọ̀ ìjọ pẹ̀lú àwọn Júù. Àwọn ẹgbẹ́ méjèèjì náà ní àwọn tí wọ́n gbà pé àwọn Júù, láìka ohunkóhun tí ó bá ṣẹlẹ̀ sí wọn sí, ń kan gbà ohun tí wọ́n tọ́ sí nìkan, àti ẹgbẹ́ kejì sì ní ìtẹ̀sí láti fi àánú díẹ̀ hàn sí àwọn Júù. Nígbà tí Pius IX padà wá sí Vatican lẹ́yìn tí a lé e jáde, àánú tí ó ti máa ń fi hàn nígbà míì kí ìgbèkùn rẹ̀ tó wá kò tún farahàn mọ́ láé. Kí ìgbèkùn rẹ̀ tó dé, ó ti pa ghetto náà ní ìlú Róòmù tì, ṣùgbọ́n lẹ́yìn ìpadàbọ̀ rẹ̀, ó tún dá ghetto náà sílẹ̀, ó sì bẹ̀rẹ̀ sí fi owó-orí kàn àwọn Júù láti lè tún àdánù owó rẹ̀ kó jọ.

Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.

Ọwọ́ ọ̀tún Póòpù Pius IX ni Marcantonio Pacelli, bàbá bàbá póòpù Hitler. Ó jẹ́ agbẹjọ́rò tí ó wà nínú ẹgbẹ́ àkànṣe àwọn agbẹjọ́rò kan tí wọ́n ń ṣètìlẹ́yìn fún ipò póòpù. Ọmọkùnrin rẹ̀ sì darapọ̀ mọ́ ẹgbẹ́ gíga yẹn kan náà ti àwọn agbẹjọ́rò, bẹ́ẹ̀ náà ni ọmọ ọmọ rẹ̀, ẹni tí yóò di póòpù Hitler ní ìkẹyìn. Lẹ́yìn tí ìwé náà ti ṣàlàyé ìtàn bàbá bàbá Eugenio Pacelli, bàbá rẹ̀, àti ìgbà èwe àti ẹ̀kọ́ rẹ̀, ó yíjú sí ipò tí Pacelli gbà bí ó ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ fún ipò póòpù. Gẹ́gẹ́ bí agbẹjọ́rò, ẹni tí ó ti inú ìdílé àwọn agbẹjọ́rò gíga ti póòpù ti jáde, a yàn án láti darí ẹ̀ka kan tí ó ṣe amọ̀ja nínú àwọn àdéhùn, èyí tí a ń pè ní concords. Ní ọdún 1901 ni a mú Pacelli wọ ọ́fíìsì Akọ̀wé Ìpínlẹ̀ ti Póòpù.

Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.

Pacelli di aṣojú sí àwọn orílẹ̀-èdè. Ní ìtumọ̀ àsọtẹ́lẹ̀, Pacelli di ipò ìbánisọ̀rọ̀ òfin tí ó mú àgbèrè àwọn ọba ayé pẹ̀lú ìjọ papacy dé ìmúṣẹ. Ní ọdún 1903, a fi adé lé Pius X gẹ́gẹ́ bí póòpù. Lẹ́sẹ̀kẹsẹ̀ ó bẹ̀rẹ̀ sí í kọlu “máǹkàlẹ̀ ìmọ̀” tí ó bí “ìbátan-òtítọ́ àìdìí àti àníyàn.” Ọkùnrin tí ó darí ìsapá Pius X láti pa “ìmúlò ìgbà òde-òní” run ni Umberto Benigni, ẹni tí ó ṣiṣẹ́ ní ọ́fíìsì kan náà pẹ̀lú Pacelli. Benigni nígbà kan sọ nípa ẹgbẹ́ àwọn akẹ́kọ̀ọ́ ìtàn gíga àgbáyé kan pé, wọ́n jẹ́ àwọn ènìyàn tí, “ìtàn kò jẹ́ nǹkan mìíràn bí kò ṣe ìgbìyànjú àìnírètí aláìdáwọ́dúró láti bì. Fún irú ènìyàn báyìí, ọ̀nà ìtọ́jú kan ṣoṣo ni ó wà: ìwádìí ẹ̀sìn!” Ní ojú Benigni, akẹ́kọ̀ọ́ ìtàn kan tí ó bá fi ìfaramọ́ kankan hàn sí àwọn èrò tí ó ti inú Iyíká Faransé wá, a gbọ́dọ̀ pa á.

Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.

Ní ti òfin, Benigni ni ó ń darí ẹ̀ka ìpolongo ìròyìn fún ipò póòpù, ṣùgbọ́n ní àìfihàn, ó tún ń ṣàkóso nẹ́tíwọ́ọ̀kì amí-ìkọ̀kọ̀ kan, tí a ṣe láti mọ àwọn Kátólíìkì èyíkéyìí tí wọ́n ní ìbáṣepọ̀ pẹ̀lú “àgbélégbẹ̀yàwó-ìgbàlódé,” tí ó ti bẹ̀rẹ̀ láti ọ̀dọ̀ ọba gúúsù. Ní ìkẹyìn, ní ọdún 1910, iṣẹ́ rẹ̀ mú àṣẹ ìtọ́nisọ́nà kan jáde tí ó fi ojúṣe kàn àwọn òṣìṣẹ́ ipò póòpù láti búra ìbúra kan, tí a ń pè ní Ìbúra Aláìfaramọ́ Ìgbàlódé. Ó ṣì wà ní agbára títí di òní. Látí jẹ́ kí a gbà ọ́ sí iṣẹ́ ní Vatican, o gbọ́dọ̀ búra sí ìkórìíra àwọn èrò ìgbàlódé, èyí tí lónìí a ó pè ní àwọn èrò kọ́múnístì.

In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.

Nínú àkótán ìwé Cronwell, lórí ewé ìbẹ̀rẹ̀, a kọ pé, “Nínú ọdún mẹ́wàá àkọ́kọ́ ti ọ̀rúndún náà, gẹ́gẹ́ bí agbẹjọ́rò Vatican ọdọ tí ó ní ìmọ̀lára gíga, Pacelli ràn lọ́wọ́ láti fi àwòkọ́sà kan múlẹ̀ nípa agbára póòpù tí a kò tíì rí irú rẹ̀ rí; ní ọdún 1920s, ó lo ọgbọ́n àrékérekè àti ìfipábánilórúkọ láti fi agbára kalẹ̀ ní Jámánì. Ní 1933, Hitler di alábàáṣiṣẹ́ ìfọ̀rọ̀wérọ̀ rẹ̀ tí ó péye, a sì dá àdéhùn kan sílẹ̀ tí ó fún Ṣọ́ọ̀ṣì Kátólíìkì ní àwọn àǹfààní ẹ̀sìn àti ẹ̀kọ́ ní pàṣípààrọ̀ fún ìyọkúrò àwọn Kátólíìkì kúrò nínú ìṣe àwùjọ àti ìṣe òṣèlú. Ìfipò-sílẹ̀ ‘ní ìfẹ́ ara ẹni’ yìí ti ẹ̀sìn Kátólíìkì òṣèlú, tí a fi lélẹ̀ láti Róòmù, ṣe ìrànlọ́wọ́ fún ìdìde ẹ̀sìn Násì.”

At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”

Ní ìpàdé ìgbìmọ̀ àwọ̀n minisita kan ní ọjọ́ kẹrìnlá oṣù Keje, 1933, Adolph Hitler sọ èrò rẹ̀ jáde ní oṣù náà gan-an pé àdéhùn tí Pacelli dá pọ̀ mọ́ àwọn Nazi fún Jámánì ti dá “àgbègbè ìgbẹ́kẹ̀lé kan sílẹ̀…. nínú ìjà tí ń dàgbà sí Júù àgbáyé.”

Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.

Kátólíìkì kò gba ìwé Cornwell dáadáa, nítorí wọ́n kọ̀ láti gba ẹ̀rí náà pé Pacelli ni ìdí pàtàkì tí Hitler fi lè dìde wá sí agbára, nítorí Jámánì jẹ́ orílẹ̀-èdè tí ọ̀pọ̀ jùlọ àwọn olùgbé rẹ̀ jẹ́ Kátólíìkì. Pacelli ti ṣe àdéhùn kan tí ó dí ilé-iṣẹ́ ìtẹ̀jáde Kátólíìkì, àwọn àjọ ìròyìn Kátólíìkì, àti àwọn ilé-ẹ̀kọ́ Kátólíìkì lọ́wọ́ láti sọ ohunkóhun nípa ìtọ́sọ́nà Hitler láti ọdún 1933 lọ. Ìwé náà tọpasẹ̀ ìfarahàn ìkórìíra àwọn Júù tí ó hàn gbangba nínú Pacelli, ẹni tí ó sì di póòpù lẹ́yìn náà ní àsìkò Ogun Àgbáyé Kejì. Ó kéré tán, ohun mẹ́ta ni a lè fi ìdí múlẹ̀ lórí àwọn orísun ìtàn tí ó ṣeé gbẹ́kẹ̀lé gidigidi láti inú ìwé náà.

The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.

Àkọ́kọ́ ni ogun ọba àríwá àti ọba gúúsù, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì orí kọkànlá. Nínú ogun náà, àwọn ọ̀tá náà ni Kátólíìkì sí àìgbàgbọ́ nínú Ọlọ́run, póòpù sí Kọ́múníìsì. Kókó mìíràn sì ni pé póòpù lo Násì gẹ́gẹ́ bí ọmọ-ogun aṣojú rẹ̀ lòdì sí àìgbàgbọ́ nínú Ọlọ́run ní àkókò Ogun Àgbáyé Kejì, gẹ́gẹ́ bí póòpù náà ṣe lo Pùròtẹ́sítáǹtì tí ó ti yapa kúrò nínú ìgbàgbọ́ ní ọdún 1989, gẹ́gẹ́ bí ọmọ-ogun aṣojú rẹ̀ lòdì sí àìgbàgbọ́ nínú Ọlọ́run ti USSR. Ìwé náà tún ṣe ìdánimọ̀ ìlànà àsọtẹ́lẹ̀ inú àti ti òde tí a ṣojú fún nípasẹ̀ àwọn ìránṣẹ́ Sátánì tí ó ti inú iṣẹ́ ìyanu ní Fátímà jáde.

The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.

Ogun ààlà ilẹ̀ Ráfíà, tí a ṣàfihàn nínú ẹsẹ̀ mọ́kànlá àti méjìlá ti Dáníẹ́lì mọ́kànlá, ń ṣàpẹẹrẹ ogun ààlà ilẹ̀ tí ó ń ṣẹlẹ̀ lọ́wọ́lọ́wọ́ ní Ukraine. Ogun ìgbàanì náà jẹ́ ogun gbígbóná; èkejì sì ni ogun aṣojú kejì, pẹ̀lú àwọn ọmọ-ogun aṣojú tí wọ́n kó ara wọn sí ìfarapa ikú. Ráfíà ń fi hàn pé ogun ààlà ilẹ̀ náà wà láàárín ọba àríwá àti ọba gúúsù, ṣùgbọ́n àsọtẹ́lẹ̀ ń kọ́ wa pé títí di òfin Ọjọ́ Ìsinmi tí ó súnmọ́ dé, a ti gbàgbé àgbèrè Tírè, Jésébẹ́lì wà ní Samáríà, Herodíà sì fò kọjá ayẹyẹ ọjọ́ ìbí Héródù. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí nípa ipa ọba àríwá nínú ìtàn ìsinsin yìí ni pé obìnrin náà wà lẹ́yìn ìṣẹ̀lẹ̀, ó ń fa okun. Àwọn ogun gbígbóná, àwọn ogun aṣojú, àti àwọn ogun tútù tí ń ṣẹlẹ̀ nígbà tí a ti gbàgbé obìnrin náà, ni a ń ṣe ṣẹ nípasẹ̀ àwọn ọmọ-ogun aṣojú rẹ̀.

Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.

Rọ́ṣíà ni ọba gúúsù, ó sì ti wà nísinsìnyí nínú ogun ààlà kan tí àwọn onímọ̀-ìṣàkóso àgbáyé ti ayé Ìwọ̀-Oòrùn ń náwó fún, ní pàtàkì àwọn Démokírátì onítẹ̀síwájú àti àwọn Repọ́blíkàn RINO (Republican In Name Only) ní Orílẹ̀-Èdè Amẹ́ríkà. Nígbà tí a bá ṣàfihàn Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ọmọ-ogun aṣojú ọba àríwá nínú ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá, àbùdá àsọtẹ́lẹ̀ rẹ̀ méjì ni agbára ológun àti agbára owó. Orílẹ̀-Èdè Amẹ́ríkà ń ṣe iṣẹ́ kan náà ní Úkírénì tí ó ṣe ní 1989, nípa ríran Póòpù lọ́wọ́ lòdì sí Rọ́ṣíà, àti pé ọmọ-ogun aṣojú tí ó wà lórí ilẹ̀, tí ń dáàbò bo Úkírénì, kún fún àwọn alátìlẹ́yìn Násì tó bẹ́ẹ̀ gẹ́ẹ́ tí àní àwọn ilé-iṣẹ́ ìròyìn àgbàlagbà pàápàá kò lè sẹ́ e. Róòmù ti ń lo àwọn ọmọ-ogun aṣojú kan náà báyìí tí ó lò nínú ogun gbígbóná tí ó jẹ́ Ogun Àgbáyé Kejì, àti ní 1989, láti jagun sí Rọ́ṣíà. Ka ìwé náà: Hitler’s Pope, the Secret History of Pius XII.

We will continue this study in the next article.

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

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “Bẹ́ẹ̀ gẹ́gẹ́, nígbà tí Ọlọ́run fẹ́ ṣí ìtàn ìjọ hàn fún Johanu olùfẹ́ náà fún àwọn ìgbà tí ń bọ̀, Ó fi ìdánilójú fún un nípa ìfẹ́ àti ìtọ́jú Olùgbàlà sí àwọn ènìyàn Rẹ̀ nípa fífi ‘Ẹni kan tí ó dàbí Ọmọ ènìyàn’ hàn án, tí ń rìn láàárín àwọn ọ̀pá fìtílà, èyí tí ó dúró fún àwọn ìjọ méje. Nígbà tí a ń fi àwọn ìjà ńlá ìkẹyìn tí ìjọ yóò ní pẹ̀lú àwọn agbára ayé hàn Johanu, a tún jẹ́ kí ó rí ìṣẹ́gun ìkẹyìn àti ìdásílẹ̀ àwọn olóòtítọ́. Ó rí ìjọ tí a mú wá sínú ìjà ikú pẹ̀lú ẹranko náà àti àwòrán rẹ̀, àti pé a fi ìkú halẹ̀ láti mú kí wọ́n jọ́sìn ẹranko náà. Ṣùgbọ́n nígbà tí ó wo kọjá èéfín àti ariwo ogun náà, ó rí ẹgbẹ́ ènìyàn kan lórí Òkè Síónì pẹ̀lú Ọ̀dọ́-Àgùntàn náà, tí wọ́n ní, dípò àmì ẹranko náà, ‘orúkọ Baba wọn tí a kọ sí iwájú orí wọn.’ Ó sì tún rí ‘àwọn tí ó ti ṣẹ́gun ẹranko náà, àti àwòrán rẹ̀, àti àmì rẹ̀, àti nọ́ńbà orúkọ rẹ̀, tí wọ́n dúró lórí Òkun Dígí, tí wọ́n sì ní àwọn duru Ọlọ́run’ tí wọ́n ń kọ orin Mose àti ti Ọ̀dọ́-Àgùntàn náà.”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Àwọn ẹ̀kọ́ wọ̀nyí jẹ́ fún àǹfààní wa. A nílò láti fi ìgbàgbọ́ wa dúró lé Ọlọ́run, nítorí pé àkókò kan wà níwájú wa lẹ́sẹ̀kẹsẹ̀ tí yóò dán ọkàn ènìyàn wò. Kristi, ní orí Òkè Olífì, tún àwọn ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ tí yóò ṣáájú ìpadàbọ̀ Rẹ̀ lẹ́ẹ̀kejì sọ pé: ‘Ẹ̀yin yóò gbọ́ nípa ogun àti ìròyìn ogun.’ ‘Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba: ìyàn yóò sì wà, àti àjàkálẹ̀-àrùn, àti ìmìtìtì ilẹ̀, ní ibi púpọ̀. Gbogbo nǹkan wọ̀nyí ni ìbẹ̀rẹ̀ ìrora.’ Nígbà tí àwọn àsọtẹ́lẹ̀ wọ̀nyí gba ìmúṣẹ díẹ̀ ní ìparun Jerúsálẹ́mù, wọ́n ní ìlò tí ó taara jù lọ sí àwọn ọjọ́ ìkẹyìn.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “A dúró ní etí-ọ̀nà àwọn iṣẹ̀lẹ̀ ńlá àti mímọ́. Àsọtẹ́lẹ̀ ń yára mú ṣẹ. Olúwa ti dé sí ẹnu-ọ̀nà. Láìpẹ́ yóò ṣí síwájú wa àkókò kan tí yóò kún fún ìfẹ́kúfẹ̀ẹ́ ńlá tí yóò bo gbogbo àwọn alààyè. Àwọn àríyànjiyàn ìgbà àtijọ́ ni a ó tún jí dìde; àwọn àríyànjiyàn tuntun yóò sì dìde. Àwọn ìran tí a ó ṣe ní ayé wa kò tíì wọ inú àlá ẹnikẹ́ni rárá. Sátánì ń ṣiṣẹ́ nípasẹ̀ àwọn aṣojú ènìyàn. Àwọn tí ń ṣe ìsapá láti yí Òfin Orílẹ̀-èdè padà, kí wọ́n sì fi múlẹ̀ pé kí a pa òfin kan tí yóò fi ipa mú ìṣọ́ Ọjọ́-ìsinmi ọjọ́ Àìkú, kò fi bẹ́ẹ̀ mọ ohun tí abajade rẹ̀ yóò jẹ́. Ìpẹ̀yà ńlá kan ti fẹ́rẹ̀ dé bá wa.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Ṣùgbọ́n àwọn ọmọ-ọ̀dọ̀ Ọlọ́run kò gbọdọ̀ gbẹ́kẹ̀ lé ara wọn nínú ìpèníjà ńlá yìí. Nínú àwọn ìran tí a fi fún Isaiah, fún Ezekiel, àti fún John a rí bí ọ̀run ti sún mọ́ra tó pẹ̀lú àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lórí ilẹ̀ ayé àti bí ìtọ́jú Ọlọ́run ṣe pọ̀ tó fún àwọn tí ó jẹ́ olóòtítọ́ sí I. Ayé kò sí láìní alákóso. Ètò àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ wà ní ọwọ́ Olúwa. Ọláńlá ọ̀run ni ó ní àyànmọ́ àwọn orílẹ̀-èdè, gẹ́gẹ́ bí ó ti ní àwọn ohun tí ó kan ìjọ Rẹ̀, lábẹ́ ìṣàkóso tirẹ̀.” Testimonies, ìdìpọ̀ 5, 752, 753.

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