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

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún Méjelelọ́gọ́rin

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Ìkéde Àárín Òru àti Ipa Àsọtẹ́lẹ̀ ti Róòmù: Ṣíṣí Àwọn Ọjọ́ Ikẹyìn Hàn nínú Ìwé Dáníẹ́lì

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Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Nísinsìnyí a wà lórí ilẹ̀ mímọ́, gẹ́gẹ́ bí ó ti jẹ́ ní ìtumọ̀ ìwé Dáníẹ́lì, nítorí a ti dé sí àwọn ẹsẹ̀ tí ó dúró fún Igbe Àárín Òru fún ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Àwọn ẹsẹ̀ náà pẹ̀lú ń fi ìdìdì fífi lórí asia àwọn tí a gbé sókè hàn. Wọ̀nyí ni àwọn ẹsẹ̀ tí ó jẹ́ ìpín nínú ìwé Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn tí a tú sílẹ̀, tí wọ́n sì dúró fún ọ̀rọ̀ Dáníẹ́lì nípa Ìṣípayá Jésù Kristi tí a tú sílẹ̀ nígbà tí “àkókò kù sí dẹ̀dẹ̀,” díẹ̀ kí àkókò àánú tó parí ní ẹsẹ̀ kẹrìndínlógún.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Róòmù ni ó fi ìran náà múlẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kẹrìnlá ti orí kọkànlá, nítorí náà ó ṣe pàtàkì kí a wo Róòmù pẹkipẹki bí a ṣe ń la àwọn ẹsẹ̀ kọkànlá títí dé mẹ́ẹ̀ẹ́dógún kọjá, nítorí níbi tí “kò bá sí ìran, àwọn ènìyàn á ṣègbé,” àti bí ẹ̀yin kò bá gbàgbọ́ Isaiah orí keje, ẹsẹ̀ kẹjọ àti kẹsàn-án, “dájúdájú a kì yóò fi yín múlẹ̀.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith tọ́ka sí òfin àsọtẹ́lẹ̀ kan ó kéré tán ní ìgbà mẹ́rin nínú ìwé rẹ̀, Daniel and the Revelation. Òfin náà fi hàn pé a kì í dá agbára àsọtẹ́lẹ̀ kan mọ̀ nínú àsọtẹ́lẹ̀ títí yóò fi di ìgbà tí ó bá “so mọ́” àwọn ènìyàn Ọlọ́run. Ní ìtọ́kasí àkọ́kọ́ tí ó ṣe sí i, ó sọ ọ́ ní ìbáṣepọ̀ pẹ̀lú ìfihàn Babiloni sínú ẹ̀rí àsọtẹ́lẹ̀.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Ó jẹ́ òfin ìtúmọ̀ tí ó hàn gbangba pé a lè retí pé kí a mẹ́nuba àwọn orílẹ̀-èdè nínú àsọtẹ́lẹ̀ nígbà tí wọ́n bá ti ní ìsopọ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run dé ìwọ̀n tí ìtọ́kasí sí wọn fi di dandan láti jẹ́ kí àkọsílẹ̀ ìtàn mímọ́ péye.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Ní ó kéré tán lẹ́ẹ̀mẹ́ta mìíràn, Smith tún sọ̀rọ̀ nípa òfin náà, ó sì tọ́ka sí “àjọ” àwọn Júù nínú ọkọọkan àwọn mẹ́ta náà; ṣùgbọ́n nínú ìtọ́kasí kan, ó ṣe àfihàn pé “àjọ” náà ṣẹ ní ọdún 162 Ṣ.K., ṣugbọn àwọn ìtọ́kasí méjèèjì yòókù fara mọ́ àwọn akọ̀wé-ìtàn òde-òní, tí wọ́n fi ìmúṣẹ “àjọ” àwọn Júù àti Róòmù sí ọdún 161 Ṣ.K.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Kò sí ìdí kankan láti tún rántí fún olùkà pé a kì í mú àwọn ìjọba ayé wá sínú àsọtẹ́lẹ̀ títí wọ́n yóò fi ní ìbáṣepọ̀ kan pẹ̀lú àwọn ènìyàn Ọlọ́run ní ọ̀nà kan. Róòmù ní ìbáṣepọ̀ pẹ̀lú àwọn Júù, àwọn ènìyàn Ọlọ́run ní àkókò náà, nípasẹ̀ Àdéhùn Júù olókìkí náà, ní ọdún 161 ṣáájú ìbí Kristi. 1 Maccabees 8; Antiquities ti Josephus, ìwé 12, orí 10, apá 6; Prideaux, Ìdìpọ̀ II, ojú-ìwé 166. Ṣùgbọ́n ọdún méje ṣáájú èyí, ìyẹn ní ọdún 168 ṣáájú ìbí Kristi, Róòmù ti ṣẹ́gun Makedonia, ó sì ti sọ ilẹ̀ náà di apá kan nínú ìjọba rẹ̀. Nítorí náà, a mú Róòmù wá sínú àsọtẹ́lẹ̀ gan-an gẹ́gẹ́ bí, láti inú ìwo Makedonia tí a ṣẹ́gun ti ewúrẹ́ náà, ó ti ń jáde lọ sí àwọn ìṣẹ́gun tuntun ní àwọn ìtọ́sọ́nà mìíràn. Nítorí náà, ó farahàn sí wòlíì, tàbí a lè sọ ní ọ̀nà tó yẹ nínú àsọtẹ́lẹ̀ yìí, gẹ́gẹ́ bí ẹni tí ń jáde wá láti inú ọ̀kan lára àwọn ìwo ewúrẹ́ náà.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Ṣùgbọ́n Smith pẹ̀lú sọ pé ọdún 162 ṣáájú ìbí Kristi ni.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Agbara kan náà sì tún máa dúró ní Ilẹ̀ Mímọ́, kí ó sì run un. Róòmù di alábápín pẹ̀lú àwọn ènìyàn Ọlọ́run, àwọn Júù, nípasẹ̀ májẹ̀mú, ní ọdún 162 Ṣ.K., láti ọjọ́ náà ni ó ti gba ipò pàtàkì nínú kálẹ́ńdà àsọtẹ́lẹ̀. Síbẹ̀, kò gba àṣẹ lórí Jùdíà nípasẹ̀ ìṣẹ́gun gidi títí di ọdún 63 Ṣ.K.; lẹ́yìn náà sì ni ní ọ̀nà wọ̀nyí.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Lẹ́yìn náà, ní ìgbà kẹta tí ó tọ́ka sí ìṣẹ̀lẹ̀ náà, ó tún sọ pé 161 BC.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Lẹ́yìn tí ó ti mú wa kọjá àwọn ìṣẹ̀lẹ̀ ayé ti ìjọba náà títí dé òpin ọ̀sẹ̀ àádọ́rin, wòlíì náà, nínú ẹsẹ̀ 23, mú wa padà sí àkókò tí àwọn ará Róòmù bẹ̀rẹ̀ sí í ní ìbáṣepọ̀ tààrà pẹ̀lú àwọn ènìyàn Ọlọ́run nípasẹ̀ àdéhùn àwọn Júù, BC 161: láti ibẹ̀ ni a sì tún mú wa sọ̀kalẹ̀ nípasẹ̀ ìlà ìṣẹ̀lẹ̀ gígùn kan títí dé ìṣẹ́gun ìkẹyìn ti ìjọ, àti ìmúlẹ̀ ìjọba ayérayé ti Ọlọ́run. Àwọn Júù, níwọ̀n bí àwọn ọba Síríà ti ń pọ́n wọn lójú gidigidi, rán aṣojú kan sí Róòmù, láti bẹ̀bẹ̀ fún ìrànlọ́wọ́ àwọn ará Róòmù, àti láti dara pọ̀ mọ́ wọn nínú ‘àdéhùn ọ̀rẹ́ àti ìṣọ̀kan ìbágbépọ̀ pẹ̀lú wọn.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. Àwọn ará Róòmù fetí sí ìbéèrè àwọn Júù, wọ́n sì fún wọn ní àṣẹ kan, tí a sọ̀rọ̀ rẹ̀ nínú àwọn ọ̀rọ̀ wọ̀nyí:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘Àṣẹ ilé aṣòfin nípa májẹ̀mú ìrànlọ́wọ́ àti ọ̀rẹ́ pẹ̀lú orílẹ̀-èdè àwọn Júù. Kì yóò jẹ́ òfin fún ẹnikẹ́ni tí ó wà lábẹ́ àwọn ará Róòmù láti jagun sí orílẹ̀-èdè àwọn Júù, tàbí láti ran àwọn tí ń ṣe bẹ́ẹ̀ lọ́wọ́, yálà nípa fífi ọkà, tàbí ọkọ̀ ojú omi, tàbí owó ránṣẹ́ sí wọn; àti bí a bá kọlu àwọn Júù, àwọn ará Róòmù yóò ràn wọ́n lọ́wọ́ gẹ́gẹ́ bí agbára wọn bá ti tó; àti pẹ̀lú, bí a bá kọlu àwọn ará Róòmù, àwọn Júù yóò ràn wọ́n lọ́wọ́. Àti bí àwọn Júù bá ní ìfẹ́ láti fi kún májẹ̀mú ìrànlọ́wọ́ yìí, tàbí láti yọ kúrò nínú rẹ̀, a ó ṣe èyí pẹ̀lú ìfọ̀kànbalẹ̀ àpapọ̀ ti àwọn ará Róòmù. Àti ohunkóhun tí a bá fi kún un báyìí, yóò ní agbára òfin.’ ‘Àṣẹ yìí,’ ni Josephus wí, ‘ni Eupolemus, ọmọ Jòhánù, àti Jason, ọmọ Eleasari, kọ, nígbà tí Judasi jẹ́ àlùfáà àgbà orílẹ̀-èdè náà, tí Simoni, arákùnrin rẹ̀, sì jẹ́ olórí ogun. Èyí sì ni májẹ̀mú àkọ́kọ́ tí àwọn ará Róòmù dá pẹ̀lú àwọn Júù, a sì ṣètò rẹ̀ ní ọ̀nà yìí.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Kì í ṣe ẹrù mi láti ṣàlàyé ìdí tí Smith fi tọ́ka sí ọdún 162 BC, yàtọ̀ sí ìròyìn mi pé àṣìṣe ìkọ̀wé ni. Kókó ọ̀rọ̀ mi ni ní ìtọ́kasí sí ìtẹnumọ́ tí ó fi lé ohun tí ó pe ní “ofin ìtumọ̀ tí ó hàn gbangba pé a lè retí kí a ṣe àkíyèsí àwọn orílẹ̀-èdè nínú àsọtẹ́lẹ̀ nígbà tí wọ́n bá ti ní ìsopọ̀ tó bẹ́ẹ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run tí ìdarúkọ wọn fi di dandan láti mú kí àkọsílẹ̀ ìtàn mímọ́ pé.” Nígbà tí Smith bá tẹnumọ́ lórí ofin náà, ó fi hàn pé Róòmù ní ìsopọ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run ní “àdéhùn,” ti ẹsẹ̀ kejìlélógún, ní ọdún 161 BC, ṣùgbọ́n Smith tún fi hàn pé a kọ́kọ́ mú Róòmù wá sínú ìtàn àsọtẹ́lẹ̀ náà ní ọdún 200 BC, ọdún mọ́kàndínlógójì ṣáájú 161 BC.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Agbára tuntun kan ni a ti mú wá báyìí,—‘àwọn ọlọ́ṣà ènìyàn rẹ’; ní ìtumọ̀ gangan, ni Bíṣọ́ọ̀bù Newton wí, ‘àwọn apanirun ènìyàn rẹ.’ Ní ibi jíjìn lórí etí odò Tiberi, ìjọba kan ti ń tọ́ ara rẹ̀ dàgbà nínú àwọn ète ìfẹ́ àṣẹ àti àwọn ìpinnu òkùnkùn. Kékeré tí ó sì jẹ́ aláìlera ní ìbẹ̀rẹ̀, ó dàgbà pẹ̀lú yíyára àgbàyanu nínú agbára àti okun, ó ń na ọwọ́ rẹ̀ jáde pẹ̀lẹ́pẹ̀lẹ́ síhìn-ín síhà-ún láti dán agbára rẹ̀ wò, kí ó sì dán okun apá ogun rẹ̀ wò, títí tí, nígbà tí ó ti mọ agbára ara rẹ̀, ó fi gbé orí rẹ̀ sókè láìfọ̀yà láàárín àwọn orílẹ̀-èdè ayé, tí ó sì fi ọwọ́ tí a kò lè borí gba ìdarí iṣẹ́ wọn. Láti ìgbà náà lọ orúkọ Romu dúró lórí ojú ewé ìtàn, a sì ti yàn án fún ọ̀pọ̀lọpọ̀ ọdún pípẹ́ láti ṣàkóso ọ̀ràn ayé, àti láti lo agbára ìpa ńlá láàárín àwọn orílẹ̀-èdè àní títí dé òpin àkókò.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Róòmù sọ̀rọ̀; Siria àti Makedonia sì kò pẹ́ rí i pé ìyípadà kan ń bọ̀ lórí àwòrán àlá wọn. Àwọn ará Róòmù dá sí ọ̀ràn náà ní orúkọ ọba ọdọ ilẹ̀ Ejibiti, ní ìpinnu pé a ó dáàbò bo ó kúrò nínú ìparun tí Antiochus àti Philip ti pète sílẹ̀ fún un. Èyí ṣẹlẹ̀ ní ọdún 200 Ṣ.K., ó sì jẹ́ ọ̀kan nínú àwọn ìdásí tí ó ṣe pàtàkì àkọ́kọ́ ti àwọn ará Róòmù nínú ọ̀ràn Siria àti Ejibiti.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

A kọ́kọ́ mú Róòmù wọ inú ìtàn àsọtẹ́lẹ̀ náà wá ní ọdún 200 Ṣ.K., àti ìfihàn náà nínú ẹsẹ̀ kẹrìnlá ni ìtọ́kasí tó ṣe pàtàkì jùlọ sí Róòmù nínú gbogbo ìwé Dáníẹ́lì, nítorí pé ẹsẹ̀ náà gan-an ni ó ṣàlàyé Róòmù gẹ́gẹ́ bí àmì tí ó fi ìran náà dúró. Ìdí tí Smith fi lè tẹnu mọ́ irú òfin àsọtẹ́lẹ̀ bẹ́ẹ̀, lẹ́yìn náà sì tọ́ka sí ọdún 161 Ṣ.K., nígbà tí ó tún dá ọdún 200 Ṣ.K. mọ̀ gẹ́gẹ́ bí àkókò tí a “ti mú” agbára Róòmù “wọlé,” kì í ṣe ìṣòro tí mo fẹ́ yanjú. Bí mo bá ní ìbéèrè kan tí ó nílò ìpinnu, yóò jẹ́ bóyá òfin náà gẹ́gẹ́ bí Smith ṣe túmọ̀ rẹ̀ jẹ́ mímúṣẹ tàbí bẹ́ẹ̀ kọ́. Bí ó bá jẹ́ mímúṣẹ, nígbà náà ni èmi yóò jiyàn pé ẹsẹ̀ kẹrìnlá gbọ́dọ̀ ní ìbáṣepọ̀ kan pẹ̀lú àwọn Júù, tí ó ṣẹlẹ̀ ṣáájú májẹ̀mú ọdún 161 Ṣ.K.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Mo lóye pé ìtàn àwọn ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún ń tọ́ka sí ìtàn kan ní àwọn ọjọ́ ìkẹyìn nígbà tí Romu póòpù wọ ara rẹ̀ sínú ìtàn àsọtẹ́lẹ̀, ó sì ṣe bẹ́ẹ̀ ní ìbáṣepọ̀ pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí í ṣe àwọn ènìyàn Ọlọ́run nínú ìtàn náà. Nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin ní gbogbo ìgbà, ọdún 200 Ṣ.K., nígbà tí Romu keferi wọ inú ìtàn, gbọ́dọ̀ ní ìbáṣepọ̀ kan pẹ̀lú àwọn ènìyàn Ọlọ́run nínú ìtàn náà. Nítorí náà, mo fara mọ́ òfin Smith, bí ó tilẹ̀ jẹ́ pé kò rí ìbáṣepọ̀ tààrà láàárín Romu àti àwọn Júù ní ọdún 200 Ṣ.K.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ẹsẹ̀ kọkànlá àti kejìlá ń tọ́ka sí ìṣẹ́gun àti àbájáde Ogun Raphia, tí ó ṣẹlẹ̀ ní ọdún 217 ṣáájú ìbí Kristi, láàárín Ilẹ̀-ọba Seleucid, lábẹ́ àkóso Antiochus III Magnus, tàbí “Ẹni Nlá”, àti Ilẹ̀-ọba Ptolemaic ti Ejibiti, lábẹ́ àkóso Ọba Ptolemy IV Philopator. Ogun yìí ṣẹlẹ̀ ní àkókò ìjàkadì fún àkóso lórí Coele-Syria (gúúsù Siria) àti gúúsù Palestina, àwọn agbègbè tí Ilẹ̀-ọba Ptolemaic àti Seleucid ń bá ara wọn jiyàn lórí wọn. Ìṣẹ́gun Ptolemy IV Philopator ní Raphia jẹ́ kí ó lè pa àkóso rẹ̀ mọ́ lórí Coele-Syria àti gúúsù Palestina fún àkókò kan.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Ogun Panium, tí ó ṣẹlẹ̀ ní ọdún mẹ́tàdínlógún lẹ́yìn náà ní ọdún 200 ṣáájú ìbí Kristi, tí a tún mọ̀ sí Ogun Òkè Panium tàbí Ogun Paneas, jẹ́ láàárín Ìjọba Seleucid, lábẹ́ ìṣáájú Ọba Antiochus III, àti Ìjọba Ptolemaic ti Ejibiti, lábẹ́ ìṣáájú Ọba Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Ọdún mọ́kànlélọ́gbọ̀n lẹ́yìn náà, ní ọdún 167 ṣáájú Kristi, Ìṣọ̀tẹ̀ Maccabean, ìyẹn ìṣọ̀tẹ̀ àwọn Júù sí àwọn ìgbìyànjú Ìjọba Seleucid láti pa àwọn àṣà ìsìn Júù run, kí wọ́n sì fi àṣà Hellenistic lélẹ̀, bẹ̀rẹ̀ ní ìlú Modein, ìlú kékeré kan tí ó wà ní agbègbè Judea, ní ibi tí ó jẹ́ ilẹ̀ Israẹli òde òní báyìí.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Ìṣẹ̀lẹ̀ tí a ń sọ̀rọ̀ nípa rẹ̀ ní í ṣe pẹ̀lú alákòóso Gíríìkì Seleucid tí orúkọ búburú rẹ̀ ti gbajúmọ̀, Antiochus IV Epiphanes, ẹni tí ó fi àwọn ìṣe Hélénístíkì líle kan lé àwọn Júù lórí, pẹ̀lú ìfòfin de àwọn àṣà ìjọsìn ẹ̀sìn àwọn Júù àti ìbàjẹ́ Tẹ́ńpìlì ní Jerúsálẹ́mù. Nínú ìsapá láti fi mú àwọn àṣẹ rẹ̀ ṣẹ, Antiochus rán àwọn aṣojú sí onírúurú ìlú àti abúlé láti fi ipa mú àwọn olùgbé Júù láti tẹ̀lé àwọn àṣẹ rẹ̀.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Ní Módeín, ọ̀kan lára àwọn aláṣẹ Sẹliúsídì dé láti fi agbára mú àṣẹ ọba ṣẹ nípa pípàṣẹ fún àwọn olùgbé Júù láti kópa nínú àwọn àṣà ìbọ̀rìṣà àti láti rú àwọn ẹbọ sí àwọn ọlọ́run Gíríìkì. Àlùfáà Júù àgbàlagbà kan tí orúkọ rẹ̀ ń jẹ́ Mátátíàsì kọ̀ láti tẹ̀lé àṣẹ náà, ó sì pa Júù kan tí ó tẹ̀ síwájú láti rú ẹbọ náà àti aláṣẹ Sẹliúsídì náà pẹ̀lú. Ìṣe ìtakò yìí láti ọ̀dọ̀ Mátátíàsì àti ìdílé rẹ̀ ni ó samisi ìbẹ̀rẹ̀ Ìṣọ̀tẹ̀ Mákábíà sí ìṣàkóso Sẹliúsídì.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Mattatiah àti àwọn ọmọ rẹ̀ márùn-ún, pẹ̀lú Judas Maccabee, sá lọ sí àwọn òkè, wọ́n sì bẹ̀rẹ̀ ogun ìfọ̀rọ̀gẹ́gẹ́ sí àwọn ọmọ-ogun Seleucid. Nígbẹ̀yìn, ìṣọ̀tẹ̀ náà túbọ̀ lágbára, ó sì rí ìtìlẹ́yìn gbà, èyí sì yọrí sí ọ̀pọ̀lọpọ̀ ìṣẹ́gun ológun lórí àwọn Seleucid.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní Modein ní ọdún 167 ṣáájú Sànmánì Kristi, jẹ́ àkókò pàtàkì gidigidi nínú ìtàn àwọn Júù, tí ó fi àmì sí ìbẹ̀rẹ̀ Ìṣọ̀tẹ̀ Maccabean àti ìjàkadì fún òmìnira ẹ̀sìn àti òmìnira kúrò lábẹ́ ìṣàkóso àjèjì. Ìyàsímímọ́ tún tẹ́ńpìlì kejì ní Jerusalẹmu, èyí tí ó jẹ́ ìṣẹ̀lẹ̀ ìtàn tí wọ́n ń ṣe ayẹyẹ rẹ̀ ní àkókò Hanukkah, ṣẹlẹ̀ ní ọdún 164 ṣáájú Sànmánì Kristi, ọdún mẹ́ta ṣáájú “àdéhùn” ẹsẹ̀ kẹtàlélógún.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Lẹ́yìn tí wọ́n tún gba Jerúsálẹ́mù àti Tẹ́ńpìlì náà padà, àwọn Mákábì wẹ Tẹ́ńpìlì náà mọ́ kúrò nínú àwọn ìbàjẹ́ àbòsí tí àwọn abọ̀rìṣà mú wá, wọ́n sì mú un padà sí ìlò ẹ̀sìn tòótọ́ tí ó yẹ fún un. Gẹ́gẹ́ bí àṣà ìtàn ṣe sọ, wọ́n rí ìkòkò kékeré kan ṣoṣo ti òróró tí a ti sọ́tọ̀ di mímọ́, tó tó láti tan menorah náà fún ọjọ́ kan péré. Ní ti gidi, kò sí ẹlẹ́rìí ìtàn ìgbà náà kankan nípa ìṣẹ̀lẹ̀ náà, kò sì di ọ̀rúndún kẹfà ni àròsọ Júù náà fi hàn nínú ìwé. Sister White fi ìjọ Júù apẹ̀yìndà wé ìjọ Kátólíìkì, ní pàtàkì ní fífi hàn pé àwọn ìjọ méjèèjì dá ẹ̀sìn wọn lé àṣà àti ìṣe àtọwọ́dọwọ́ ènìyàn. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ọ̀pọ̀lọpọ̀ iṣẹ́ ìyanu tí a dá kalẹ̀ láìsí òtítọ́ nínú ìtàn ìjọ papal, àròsọ pé òróró ọjọ́ kan náà pé fún ọjọ́ mẹ́jọ kò ní ẹlẹ́rìí ìtàn kankan.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Ẹsẹ̀ kẹwàá ti Danieli orí kọkànlá ń dá ogun àkọ́kọ́ nínú àwọn ogun mẹ́ta ti ẹsẹ̀ ogójì mọ̀, èyí tí mo ti ṣàfihàn tẹ́lẹ̀ gẹ́gẹ́ bí ogun mẹ́ta ti “ogun tútù,” pẹ̀lú bí wọ́n ṣe jẹ́ ogun aṣojú mẹ́ta. Arábìnrin kan béèrè ìtumọ̀ tí mo fi ń pè Ogun Yukiréní, èyí tí í ṣe èkejì nínú àwọn ogun mẹ́ta wọ̀nyí, ní ogun tútù; nítorí gẹ́gẹ́ bí ó ti tọ́ka sí ní òtítọ́, ikú àti ìparun ti pọ̀ gidigidi. Ohun tí mo ti ń pè nínú àwọn àpilẹ̀kọ iṣáájú gẹ́gẹ́ bí àwọn ogun mẹ́ta ti “ogun tútù,” ni a pè ní ọ̀nà náà láti fi yàtọ̀ sí àwọn ogun mẹ́ta wọ̀nyí kúrò lọ́dọ̀ àwọn Ogun Àgbáyé mẹ́ta tí ó ṣẹlẹ̀ nígbà ìtàn ẹranko ayé ti Ìfihàn mẹ́tàlá. Àwọn ogun mẹ́ta wọ̀nyí jẹ́ ogun aṣojú, a sì tún ti ṣàlàyé wọn ní ọ̀nà bẹ́ẹ̀.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Mo pinnu láti máa tọ́ka sí àwọn ogun mẹ́ta wọ̀nyí gẹ́gẹ́ bí “àwọn ogun mẹ́ta ti ẹsẹ̀ ogójì” tàbí ogun aṣojú, láti ìsinsìnyí lọ nínú àwọn àpilẹ̀kọ wọ̀nyí, kí a lè mú àìbámu tí ó wà nínú ìdánimọ̀ ogun gbígbóná gẹ́gẹ́ bí ogun tútù kúrò. Gẹ́gẹ́ bí ìtumọ̀ tí mo fi fún un, àwọn ogun mẹ́ta ti ẹsẹ̀ ogójì kò ní ogun ọdún 1798 sí i, bí ó tilẹ̀ jẹ́ pé ó jẹ́ apá kan ti ẹsẹ̀ ogójì, bí kò ṣe àwọn ogun mẹ́ta náà nìkan láti àkókò ìparí ní ọdún 1989 títí dé òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kọkànlélógójì. A lè dá àwọn ogun mẹ́ta náà mọ̀ dáadáa sí i gẹ́gẹ́ bí ogun aṣojú, tí a ń ṣe nínú àyíká ìjà ogun láàárín ọba àríwá àti ọba gúúsù, tí nínú ìtàn ẹsẹ̀ ogójì, wọ́n ń ṣojú fún ìjà ogun láàárín Kátólíìkì (ọba àríwá) àti Kọ́múníìsì (ọba gúúsù).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Àkọ́kọ́ nínú àwọn ogun mẹ́ta wọ̀nyí ń fi ìṣẹ́gun Kátólíìkì lórí Kọ́múníìsì hàn ní ọdún 1989, bí ipò póòpù ṣe dara pọ̀ mọ́ ogun aṣojú rẹ̀, tí Orílẹ̀-Èdè Amẹ́ríkà ṣàpẹẹrẹ, nínú fífi Soviet Union kúrò pátápátá ní ọdún 1989, bí ó tilẹ̀ jẹ́ pé Rọ́ṣíà, orí náà (tàbí “àgọ́ olódi”), dúró ṣinṣin. Ogun Ukréníà tí ó wà lọ́wọ́lọ́wọ́ yìí tún jẹ́ ogun láàárín Kátólíìkì àti Kọ́múníìsì lẹ́ẹ̀kan sí i, pẹ̀lú ipò póòpù tí ń lo ìjọba Ukréníà gẹ́gẹ́ bí aṣojú rẹ̀ sí Rọ́ṣíà, pẹ̀lú àtìlẹ́yìn agbára aṣojú àtijọ́ ti ipò póòpù, ìyẹn Orílẹ̀-Èdè Amẹ́ríkà, pẹ̀lú ìyókù ayé ìwọ̀-oòrùn alágbáyé. Ogun náà ni a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kọkànlá àti kejìlá, ó sì ń fi hàn pé Kọ́múníìsì (Rọ́ṣíà), yóò borí Kátólíìkì.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Ẹ̀kẹta nínú àwọn ogun aṣojú mẹ́ta wọ̀nyí ni a ṣojú rẹ̀ nínú ẹsẹ̀ kẹ́ẹ̀dógún, gẹ́gẹ́ bí Ogun Panium. Ogun náà wà láàárín ìjọba Ptolemy (ọba gúúsù) àti ìjọba Seleucid (ọba àríwá). Nínú ogun náà, ọmọ-ogun aṣojú ti Kátólíìkì jẹ́ Orílẹ̀-Èdè Amẹ́ríkà lẹ́ẹ̀kan sí i.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Nínú ogun àkọ́kọ́ ní ọdún 1989, ọmọ-ogun aṣojú ìwo Republikani ti Orílẹ̀-Èdè Amẹ́ríkà ni ìjọ́pópó lò láti wó ìtòlẹ́sẹẹsẹ olóṣèlú ti Soviet Union lulẹ̀, nígbà tí ó fi orí rẹ̀ (Rọ́ṣíà) sílẹ̀ láì bàjẹ́. Nínú ogun kejì, èyí tí í ṣe ogun Ukraine, ọmọ-ogun aṣojú àwọn Nazi ni Rọ́ṣíà ṣẹ́gun. Nínú ogun kẹta, Orílẹ̀-Èdè Amẹ́ríkà, ọmọ-ogun aṣojú ìjọ́pópó lẹ́ẹ̀kan síi, tún ṣẹ́gun ọba gúúsù.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Àwọn ogun mẹ́tẹ̀ẹ̀ta náà ru ààmì-ìdánimọ̀ “Òtítọ́”, níwọ̀n bí ogun àkọ́kọ́ àti ti ìkẹyìn ṣe jẹ́ ìṣe tí ọmọ-ogun aṣojú aláṣẹ ti Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí ó ṣẹ́gun, ṣe. Nínú ogun àkọ́kọ́, a fi orí ọba gúúsù sílẹ̀ ní àìfarapa; àti nínú ogun kẹta, ọmọ-ogun aṣojú aláṣẹ ti Orílẹ̀-Èdè Amẹ́ríkà di orí ọba gúúsù. Ọmọ-ogun aṣojú kejì náà pẹ̀lú jẹ́ ọmọ-ogun aṣojú ti pàápàá ní Ogun Àgbáyé Kejì. Ní ìṣẹ̀lẹ̀ méjèèjì, ọmọ-ogun aṣojú ti Násììsìmù ni a ṣẹ́gun, a ó sì ṣẹ́gun rẹ̀. Pàápàá ṣẹ́gun, ó sì tẹ gbogbo àwọn ọ̀tá rẹ̀ bọ́ pátápátá kí ẹsẹ̀ kẹrìndínlógún tó dé, nígbà tí ìṣọ̀kan mẹ́ta náà bá ti ṣẹ.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Ptolemy [Putin] kò ní ìmòye tó yẹ láti lo ìṣẹ́gun rẹ̀ dáadáa. Bí ó bá ti tẹ̀síwájú lórí àṣeyọrí rẹ̀, ó ṣeé ṣe kí ó ti di olúwa gbogbo ìjọba Antiochus; ṣùgbọ́n ní ìtẹ́lọ́rùn pẹ̀lú pípa ìhalẹ̀ díẹ̀ àti ìdẹrù díẹ̀ nìkan, ó bá àlàáfíà ṣe kí ó lè fi ara rẹ̀ sínú ìfaramọ́ aláìdádúró àti aláìní ìṣàkóso sí ìfẹ́kúfẹ̀ẹ́ ẹranko rẹ̀. Báyìí, lẹ́yìn tí ó ti ṣẹ́gun àwọn ọ̀tá rẹ̀, àwọn ìwà búburú rẹ̀ ṣẹ́gun rẹ̀, àti nígbà tí ó ti gbàgbé orúkọ ńlá tí ó lè ti fi ìdí rẹ̀ múlẹ̀, ó lo àkókò rẹ̀ nínú àjẹyó àti ìwà àgbèrè.”

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “A gbé ọkàn rẹ̀ sókè nítorí àṣeyọrí rẹ̀, ṣùgbọ́n ó jìnnà sí pípa a lágbára nípasẹ̀ rẹ̀; nítorí lílo àìní ògo tí ó fi lò ó ló mú kí àwọn ọmọ abẹ́ rẹ̀ tì í ṣọ̀tẹ̀ sí i.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Ẹlẹ́rìí kejì pé ìṣẹ́gun Putin ni ó ṣe àmì òpin rẹ̀ wà pẹ̀lú Ussiah ọba Júdà ìjọba gúúsù, ẹni tí ọkàn rẹ̀ náà gbé ara rẹ̀ sókè nítorí àwọn ìṣẹ́gun ogun rẹ̀, tí ó sì lẹ́yìn náà, gẹ́gẹ́ bí ó ti rí pẹ̀lú Ptolemy, wá láti ṣe iṣẹ́ àwọn àlùfáà nínú ibi mímọ́, a sì fi ẹ̀tẹ̀ kọlù ú, a sì yọ ọ́ kúrò ní ipò àṣẹ lẹ́sẹ̀kẹsẹ̀. Ìṣẹ́gun Putin nínú ogun Ukraine jẹ́ àmì ìbẹ̀rẹ̀ òpin rẹ̀ gẹ́gẹ́ bí ọba gúúsù (ọba àìgbàgbọ́-Ọlọ́run). Òpin rẹ̀ ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ìbẹ̀rẹ̀ ọba àsọtẹ́lẹ̀ gbolohun ogójì ti gúúsù (Faransé), èyí tí ó ṣe ìdánimọ̀ ìyípadà-ìjọba kan tí ó bì ìṣàkóso ṣubú, gẹ́gẹ́ bí ó ti ṣẹlẹ̀ pẹ̀lú Ptolemy. A tún ṣàfihàn òpin Putin pẹ̀lú òpin Soviet Union, níbi tí aṣáájú rẹ̀ (Gorbachev) ti tú Soviet Union ká, tí ó sì lẹ́sẹ̀kẹsẹ̀ gba iṣẹ́ kan pẹ̀lú United Nations, àmì àgbáyé-ọrọ ọjọ́ ìkẹyìn ti àìgbàgbọ́-Ọlọ́run, ọba gúúsù. Lẹ́yìn ìṣẹ́gun Putin ní Ukraine, a tún ṣàpẹẹrẹ rẹ̀ pẹ̀lú Napoleon ní Waterloo, àti ìkó-lọ sí ìgbèkùn tí ó tẹ̀lé e; àti pẹ̀lú ọba Ussiah, pẹ̀lú ẹ̀tẹ̀ rẹ̀, àti ìkó-lọ sí ìgbèkùn tí ó tẹ̀lé e, pẹ̀lú òpin mímu yó Ptolemy àti òpin Soviet Union ní 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Ogun Panium ṣẹlẹ̀ ní ọdún 200 Ṣ.K., ó sì jẹ́ ní ọdún gan-an náà ni Romu dá sí ìtàn lọ́nà gbangba. Ìfọwọ́wọ́ rẹ̀ sínú ìtàn àsọtẹ́lẹ̀ ṣáájú ìṣẹ́gun Jerúsálẹ́mù tí a ṣojú fún nínú ẹsẹ̀ kẹrìndínlógún, tí ó sì ṣẹ ní ọdún 63 Ṣ.K., ní àkókò tí ó kéde pé òun ni aláàbò fún ọba ọmọ ní Ejibiti. Nínú ogun kẹta ti ẹsẹ̀ ogójì, tí ó kan àwọn ọba àríwá àti gúúsù, ìjọ páápàá yóò tún dá ara rẹ̀ sínú ìtàn lẹ́ẹ̀kansi, ní pípa ara rẹ̀ hàn bí ẹni pé òun ni olùdábò bo Rọ́ṣíà. Ní àkókò kan náà Seleucus, nínú àpẹẹrẹ náà, ṣẹ́gun Ptolemy nínú Ogun Panium, báyìí sì ni ó fi hàn pé Orílẹ̀-Èdè Amẹ́ríkà, ọmọ-ogun aṣojú ìjọ páápàá nínú ogun àkọ́kọ́ àti ti ìkẹyìn ti ẹsẹ̀ ogójì, ṣẹ́gun “Ejibiti” (ọba gúúsù).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Ní ọdún 200 ṣáájú Kristi, ní ọ̀nà àpẹẹrẹ a rí ìjọpápá, gẹ́gẹ́ bí àgbèrè Tire, bí ó ti bẹ̀rẹ̀ sí í kọ orin àgbèrè rẹ̀ ṣáájú ìṣọ̀kan onípele mẹ́ta ní òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún. Ní àkókò kan náà ni Orílẹ̀-Èdè Amẹ́ríkà borí Àjọ Àwọn Orílẹ̀-Èdè, bẹ́ẹ̀ ni ó fi mú ipò rẹ̀ dájú gẹ́gẹ́ bí ọba àkọ́kọ́ lára àwọn ọba mẹ́wàá. Gbogbo ìṣípòpadà ìṣọ̀kan onípele mẹ́ta tí a mú ṣẹ ní òfin Ọjọ́ Àìkú, ni a ti pinnu rẹ̀ tán ṣáájú ẹsẹ̀ kẹrìndínlógún.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Ètò ìṣèlú agbára ejò ńlá náà, gẹ́gẹ́ bí Aṣojú Ìṣọ̀kan Àwọn Orílẹ̀-Èdè ti ṣàpẹẹrẹ rẹ̀, fara mọ́ ọn ní ẹsẹ̀ kẹrìndínlógún láti fi ètò ìṣèlú rẹ̀ fún ẹranko náà, ṣùgbọ́n kí ó tó ṣe bẹ́ẹ̀, ìjọ póòpù borí ẹ̀sìn ejò náà. Kí a tún gba ẹ̀sìn keferi kúrò lẹ́ẹ̀kan sí i. A yọ Pùròtẹ́sítáǹtì kúrò ní àwọn ọdún Reagan, nínú ogun àkọ́kọ́ ti ẹsẹ̀ ogójì, àti ní àkókò ààrẹ Republikani ìkẹyìn, a ó fi ẹ̀sìn ejò náà sí abẹ́ ìtẹríba fún ẹ̀sìn Kátólíìkì pẹ̀lú, gẹ́gẹ́ bí ó ti rí ní ọdún 508. Ilana fífagilé gbogbo ìfaradà ẹ̀sìn sí ìfìgbéyẹ̀wò ìjọ póòpù sórí ìtẹ́ bẹ̀rẹ̀ ní àwọn ọdún Reagan, ó sì parí ní àwọn ọdún Trump. A yọ ìfaradà Pùròtẹ́sítáǹtì apẹ̀yìndà sí Kátólíìkì kúrò nínú ogun àkọ́kọ́ ti ẹsẹ̀ ogójì, a ó sì yọ ìfaradà ẹ̀mí-òkù kúrò nínú ogun ìkẹyìn ti ẹsẹ̀ ogójì.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Nínú ìbáṣepọ̀ dídíjú kan náà ti àwọn ìṣẹ̀lẹ̀ ènìyàn, Pùrótẹ́sítántì tí ó ti ṣubú kúrò nínú ìgbàgbọ́ gbọ́dọ̀ fi ara rẹ̀ múlẹ̀ gẹ́gẹ́ bí àṣẹ ẹ̀sìn àti ti ìṣèlú lórí àwọn ọba mẹ́wàá ti Ìfihàn orí kẹtàlá-dín-lógún. Nípa bẹ́ẹ̀, Ogun Panium ń ṣe ìdánimọ̀ ìgbà tí Orílẹ̀-Èdè Amẹ́ríkà borí Àjọ Ìṣọ̀kan Àgbáyé, díẹ̀ ṣáájú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Ó jẹ́ òfin ìdásílẹ̀ nínú àsọtẹ́lẹ̀ pé dragoni, ẹranko náà àti wòlíì èké náà, ọ̀kọ̀ọ̀kan wọn ní àwọn àbùdá àsọtẹ́lẹ̀ tirẹ̀ tí ó yàtọ̀ síra. Ọ̀kan nínú àwọn àbùdá àsọtẹ́lẹ̀ wọ̀nyí ni pé ẹranko náà (Kátólíìkì), nípa àsọtẹ́lẹ̀, ni a máa ń fi sí ìlú Róòmù ní gbogbo ìgbà. Wòlíì Èké náà, nípa àsọtẹ́lẹ̀, ni a máa ń fi sí Orílẹ̀-Èdè Amẹ́ríkà ní gbogbo ìgbà. Ṣùgbọ́n pẹ̀lú dragoni, àbùdá ibi tí a ti ń fi dragoni náà sí nípa àsọtẹ́lẹ̀ ni pé ó máa ń yí ipò padà ní gbogbo ìgbà. Dragoni náà bẹ̀rẹ̀ ní ọ̀run, lẹ́yìn náà ó wá sí Ọgbà Édẹni, ní ìkẹyìn sì ni a ti fi dragoni náà sí Íjíbítì.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Sọ, kí o sì wí pé, Bayi ni Oluwa Ọlọrun wi; Kíyèsi i, mo wà lòdì sí ọ, Farao ọba Ejibiti, dragoni ńlá tí ó dùbúlẹ̀ láàárín àwọn odò rẹ̀, ẹni tí ó ti wí pé, Odò mi jẹ́ ti èmi tìkára mi, mo sì ti ṣe é fún ara mi. Esekiẹli 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Ipo àsọtẹ́lẹ̀ ti dragoni náà ń yí padà. Ní àkókò Johanu, a mọ ìtẹ́ dragoni náà, èyí tí ó dúró fún ìtẹ́ rẹ̀, pé ó wà ní Págámù.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Sí áńgẹ́lì ìjọ tí ó wà ní Págámù kọ̀wé pé; Nǹkan wọ̀nyí ni ẹni tí ó ní idà mímú méjì tó lá mú sọ; Mo mọ iṣẹ́ rẹ àti ibi tí ìwọ ń gbé, àní níbi tí ìtẹ́ Sátánì wà: ìwọ sì di orúkọ mi mú ṣinṣin, ìwọ kò sì sẹ́ ìgbàgbọ́ mi, àní ní ọjọ́ wọ̀nyẹn nígbà tí Áńtípà, ajẹ́rìíkú olóòótọ́ mi, ẹni tí a pa láàrín yín, níbi tí Sátánì ń gbé. Ìfihàn 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Ìṣe Róòmù kèfèrí ni pé kí wọ́n máa mú gbogbo àwọn òrìṣà kèfèrí tí wọ́n ti ní ìbáṣepọ̀ pẹ̀lú padà wá sí ìlú Róòmù, kí wọ́n sì ṣojú wọn nínú Tẹ́ńpìlì Pantheon. Èyí ni ìdí tí Dáníẹ́lì fi kọ sílẹ̀ pé “a sì sọ ibi ibi-mímọ́ rẹ̀ kalẹ̀.” Ibi ibi-mímọ́ Róòmù kèfèrí ni ìlú Róòmù, èyí tí Kọ́ńsítántínì sọ kalẹ̀ ní ọdún 330, ṣùgbọ́n ibi-mímọ́ tí ó wà “nínú” Róòmù ni Tẹ́ńpìlì Pantheon, Pan-Theon túmọ̀ sí, “tẹ́ńpìlì gbogbo àwọn ọlọ́run”. Àwọn ará Róòmù ṣí ibùjókòó Sátánì kúrò ní Pẹ́gámọ̀ sí Tẹ́ńpìlì Pantheon. Sister White jẹ́ kí a mọ̀ pé Róòmù kèfèrí ni dírágónì náà.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nítorí náà, bí ó tilẹ̀ jẹ́ pé, ní ìpilẹ̀ṣẹ̀, ejò ńlá náà dúró fún Sátánì, ó sì tún jẹ́, ní ìtumọ̀ kejì, ààmì Róòmù aláìgbọ́ràn sí Ọlọ́run.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Róòmù keferi pín sí orílẹ̀-èdè mẹ́wàá, Faranse sì di ọba gúúsù nígbà tí ó mú àìgbàgbọ́-Ọlọ́run ti Íjíbítì wọlé ní àkókò Ìyíká Faranse. Ní ọdún 1917, dragoni náà ti kúrò ní Faranse lọ sí Rọ́ṣíà. Ẹsẹ̀ kẹwàá ṣàpẹẹrẹ 1989, àwọn ẹsẹ̀ kọkànlá àti kejìlá sì ṣàpẹẹrẹ àwọn ogun “ààlà” (Raphia àti Ukraine), ogun Panium sì ṣàpẹẹrẹ ìgbésẹ̀ kẹta tí ìjọ papal ń ṣe nígbà tí ó ń fìdí ìṣọ̀kan mẹ́ta múlẹ̀ nínú ẹsẹ̀ kẹrìndínlógún. Ó ṣàpẹẹrẹ ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Nígbà tí Jésù dé agbègbè Kesaréà Filipi [Panium], ó béèrè lọ́wọ́ àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn ń wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì wí pé, “Àwọn kan ní ìwọ ni Jòhánù Oníbatisí; àwọn mìíràn ní Élíjà; àwọn mìíràn sì ní Jeremáyà, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n èyin, ta ni ẹ̀yin wí pé èmi jẹ́?” Simoni Pétérù sì dáhùn, ó ní, “Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.” Jésù sì dáhùn, ó wí fún un pé, “Alábùkún ni ìwọ, Simoni Bájónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn ọ́, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Pétérù, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnubodè ọ̀run àpáàdì kì yóò borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ; ohunkóhun tí ìwọ bá dè ní ayé, a ó dè é ní ọ̀run; ohunkóhun tí ìwọ bá tú ní ayé, a ó sì tú ú ní ọ̀run.” Nígbà náà ni ó pàṣẹ gidigidi fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọ́n má sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi. Láti ìgbà náà lọ ni Jésù bẹ̀rẹ̀ sí í fi hàn àwọn ọmọ-ẹ̀yìn rẹ̀ bí ó ti yẹ kí ó lọ sí Jerusalẹmu, kí ó sì jìyà ohun púpọ̀ lọ́wọ́ àwọn àgbàgbà, àti àwọn olórí àlùfáà, àti àwọn akọ̀wé, kí a sì pa á, kí a sì jí i dìde ní ọjọ́ kẹta. Mátíù 16:13–21.

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