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# Panium - Number Seven

Pániùmù — Nọ́ńbà Méje

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

Dáníẹ́lì 11 Ní Ìṣípayá: Àwọn Ìlà Àsọtẹ́lẹ̀ láti ọdún 1989 sí Òfin Ọjọ́ Àìkú

Author

Jeff Pippenger

Published

March 15, 2025

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We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

A ń ṣiṣẹ́ lórí bí a ṣe lè kó gbogbo àwọn ìlà Dáníẹ́lì mọ́kànlá jọ ní ìbáṣepọ̀ pẹ̀lú ìtàn àṣírí ẹsẹ̀ ogójì, tí ó dúró fún ọdún 1989 títí dé òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ìpè wa gẹ́gẹ́ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ni láti pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Máa kẹ́kọ̀ọ́ gidigidi kí ìwọ lè fi ara rẹ hàn gẹ́gẹ́ bí ẹni tí a fọwọ́sí lọ́dọ̀ Ọlọ́run, òṣìṣẹ́ tí kò nílò láti tijú, tí ń pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tó tọ́. 2 Timothy 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

A lè pín orí kẹ́tàlá ìwé Dáníẹ́lì sí ìlà àsọtẹ́lẹ̀ mẹ́wàá. Ẹsẹ̀ kìn-ín-ní títí dé ẹsẹ̀ kẹrin dúró fún ìlà àsọtẹ́lẹ̀ kan. Ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án dúró fún ìlà kejì. Ẹsẹ̀ kẹwàá dúró fún ìlà kẹta. Ẹsẹ̀ kọkànlá àti kejìlá dúró fún ìlà kẹrin. Ìlà karùn-ún ni ẹsẹ̀ kẹtàlá títí dé kẹ́ẹ̀ẹ́dógún. Ìlà kẹfà ni ẹsẹ̀ kẹrìndínlógún títí dé ẹsẹ̀ kejìlélógún. Ìlà keje ni ẹsẹ̀ kẹtàlélógún àti kẹrìnlélógún. Ẹsẹ̀ kẹrìnlélógún títí dé ẹsẹ̀ kọkànlélọ́gbọ̀n ni ìlà kẹjọ. Ẹsẹ̀ kọkànlélọ́gbọ̀n títí dé ogójì ni ìlà kẹsàn-án, ìlà kẹwàá àti ìkẹyìn sì ni ẹsẹ̀ ogójì títí dé márùndínláàádọ́ta. A gbọ́dọ̀ mú àwọn ìlà mẹ́wàá wọ̀nyí papọ̀, ìlà lórí ìlà.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ta ni yóò kọ́ ìmọ̀? Ta ni yóò sì mú kí ó lóye ẹ̀kọ́? Àwọn tí a gba ọmú kúrò lọ́dọ̀ wàrà, tí a sì ya kúrò lẹ́gbẹ̀ẹ́ ọmú.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Nítorí òfin gbọ́dọ̀ wà lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, àti níbẹ̀ díẹ̀:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Nítorí pẹ̀lú ètè tí ń ta gbọ̀n-gbọ̀n àti pẹ̀lú ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Ẹni tí ó sọ fún wọn pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú aláàárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ sí wọn lórí ìlànà lé ìlànà, lórí ìlànà lé ìlànà; ìlà lé ìlà, ìlà lé ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì kó wọn. Isaiah 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

Olúkúlùkù nínú àwọn ìlà àsọtẹ́lẹ̀ mẹ́wàá náà dájúdájú ní ìbáṣepọ̀ pẹ̀lú ara wọn, ṣùgbọ́n nínú ìlà kọ̀ọ̀kan a lè dá kókó-ọrọ kan pàtó mọ̀. Bí ó tilẹ̀ jẹ́ pé ìlà kọ̀ọ̀kan ní kókó-ọrọ àkọ́kọ́ kan, àwọn ìlà náà ní ẹ̀rí tí ó ju ẹyọ kan lọ. Èrò mi ni láti ṣàfihàn ọ̀kọ̀ọ̀kan àwọn kókó-ọrọ náà nínú àwọn ìlà mẹ́wàá náà.

## First Line

Ìlà Kínní

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew 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 kìn-ín-ní Dáríùsì ará Mídíà, mo dúró láti fi í múlẹ̀ àti láti fún un ní agbára. Ǹjẹ́ nísinsin yìí èmi yóò fi òtítọ́ hàn ọ́. Wò ó, àwọn ọba mẹ́ta sí i yóò dìde ní Péríṣíà; ẹni kẹrin yóò sì lọ́rọ̀ jù wọ́n gbogbo lọ gidigidi: àti pé nípa agbára rẹ̀ nínú ọrọ̀ rẹ̀ yóò ru gbogbo ènìyàn sókè lòdì sí ìjọba Gíríìkì. Ọba alágbára kan yóò sì dìde, ẹni tí yóò fi àṣẹ ńlá jọba, tí yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀. Ṣùgbọ́n nígbà tí yóò bá ti dìde, a ó fọ ìjọba rẹ̀, a ó sì pín í síhà mẹ́rin afẹ́fẹ́ ọ̀run; kì yóò sì jẹ́ ti àwọn ọmọ rẹ̀, bẹ́ẹ̀ ni kì yóò rí gẹ́gẹ́ bí àṣẹ tí ó fi jọba: nítorí a ó fa ìjọba rẹ̀ tu kúrò, àní fún àwọn ẹlòmíràn yàtọ̀ sí àwọn wọ̀nyí. Dáníẹ́lì 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Ọdún àkọ́kọ́ ti Dáríùsì samisi òpin ọdún àádọ́rin, nípa bẹ́ẹ̀ sì ń fi àkókò àsọtẹ́lẹ̀ ti òpin hàn. Ní ẹsẹ̀ kẹta, Alẹkisándà Ńlá gbé ìjọba rẹ̀ kalẹ̀ káàkiri ayé, àti ní ẹsẹ̀ kẹrin, a ó fa ìjọba rẹ̀ jáde, a ó sì pín un sí ọ̀dọ̀ afẹ́fẹ́ mẹ́rin. Lílo Dáríùsì gẹ́gẹ́ bí àkókò òpin ní ọdún 1989 jẹ́ kí a lè ka àwọn ọba tí a ṣojú fún nínú ẹsẹ̀ kejì. Nígbà tí Gébúriẹ́lì sọ nínú ẹsẹ̀ kìn-ín-ní pé, “Pẹ̀lú, ní ọdún àkọ́kọ́ ti Dáríùsì,” ó ń tẹ̀síwájú lórí ohun tí ó ti sọ fún Dáníẹ́lì ní ìbẹ̀rẹ̀ ìran náà, èyí tí ó bẹ̀rẹ̀ ní orí kẹwàá.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ní ọdún kẹta ti Kírúsì ọba Pérsíà ni a ṣí ọ̀ràn kan payá fún Dáníẹ́lì, ẹni tí a ń pè ní Bẹlítẹṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn gùn: ó sì lóye ọ̀ràn náà, ó sì ní ìmòye nípa ìran náà. Danieli 10:1.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

Àmì ọ̀nà tí ó ṣojú “àkókò òpin” ní àwọn ààmì méjì nínú rẹ̀. “Àkókò òpin” nínú ìlà àsọtẹ́lẹ̀ Mósè ni ìbí Áárónì, lẹ́yìn èyí ni ọdún mẹ́ta sí i ni a bí Mósè. Áárónì àti Mósè ni ààmì alápá méjì ti “àkókò òpin” nínú ìtàn wọn, wọ́n sì jẹ́ àpẹẹrẹ ìbí Johanu Oníbatisí àti ti Jésù lẹ́yìn oṣù mẹ́fà. “Àkókò òpin” ní ọdún 1798 fi ìmú Póòpù ti Róòmù hàn, ẹni tí ó sì kú nínú ìgbèkùn lẹ́yìn náà ní ọdún 1799. Láti “ọdún kìíní Dáríọ̀sì ará Mídíà” títí dé “ọdún kẹta ti Kírúsì ọba Pérsia”; Dáríọ̀sì àti Kírúsì ni wọ́n ṣojú “àkókò òpin” ní 1989, nítorí pé gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Nísinsìnyí gbogbo ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwa ẹni tí ìkẹyìn ayé ti dé bá. 1 Kọrinti 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Dariu ati Kúrúsì dúró fún Ronald Reagan àti George Bush àgbà ní ọdún 1989. Àwọn méjèèjì jẹ́ ààrẹ ní ọdún náà. Ẹsẹ̀ kìn-ín-ní ti orí kọkànlá gbé ìran náà kalẹ̀ ní ọdún kẹta ti Kúrúsì, èyí tí yóò dúró fún George Bush àgbà, ẹni tí ó tẹ̀lé Reagan gẹ́gẹ́ bí Kúrúsì ti tẹ̀lé Dariu. Ẹsẹ̀ kejì sọ pé àwọn ọba mẹ́ta yóò sì tún dìde, àti pé ẹ̀kẹrin yóò lówó púpọ̀ jù wọ́n gbogbo lọ. “Àkókò òpin” ìkẹyìn nínú orí kọkànlá bẹ̀rẹ̀ ní 1989, ó sì fi hàn pé lẹ́yìn George Bush àgbà, àwọn ọba mẹ́ta yóò sì tún dìde, nípa bẹ́ẹ̀ ó ń tọ́ka sí àwọn ààrẹ mẹ́ta tí ó tẹ̀lé Bush àgbà. Àwọn ọba mẹ́ta wọ̀nyí ni Bill Clinton, George Bush kékeré, Barak Obama, lẹ́yìn náà sì ni ààrẹ ọlọ́rọ̀ jùlọ, Donald Trump, ẹni tí “nípa agbára rẹ̀” àti “nípasẹ̀ ọrọ̀ rẹ̀ yóò ru gbogbo ènìyàn sókè sí ilẹ̀ ọba Grecia.”

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

Ẹsẹ̀ kẹta lẹ́yìn náà ṣàfihàn Alẹkisanda Nlá, nítorí náà ó sì ṣe àpẹẹrẹ aṣáájú àkẹ́yìn ti Àjọ Àgbáyé ti Orílẹ̀-Èdè tí ó darapọ̀ mọ́ ìjọ-pápà ní àwọn ọjọ́ ìkẹ́yìn, ṣùgbọ́n ẹni tí, gẹ́gẹ́ bí ìjọ-pápà náà, dé òpin rẹ̀. Àjọ Àgbáyé ti Orílẹ̀-Èdè ni ìjọba keje tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ọba mẹ́wàá nínú Ìfihàn mẹ́tàdínlógún, àti àjọṣepọ̀ àwọn ọba mẹ́wàá náà fara mọ́ra láti fi ìjọba keje wọn fún ẹranko pápà fún wákàtí àpẹẹrẹ kan.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Àwọn ìwo mẹ́wàá tí ìwọ sì rí ni ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kankan; ṣùgbọ́n wọn yóò gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Wọ́n ní èrò kan náà, wọn yóò sì fi agbára àti okun wọn fún ẹranko náà. Wọ́n yóò bá Ọ̀dọ́-Àgùntàn jagun, Ọ̀dọ́-Àgùntàn náà yóò sì ṣẹ́gun wọn: nítorí òun ni Olúwa àwọn olúwa, àti Ọba àwọn ọba: àwọn tí ó sì wà pẹ̀lú rẹ̀ ni a pè, a sì yàn, wọ́n sì jẹ́ olóòtítọ́. Ìfihàn 17:12–14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

Àwọn ọba mẹ́wàá wọ̀nyẹn ni a ṣàpẹẹrẹ wọn nípa ẹsẹ̀ kẹta àti ẹsẹ̀ kẹrin, bẹ́ẹ̀ sì ni nípa ìtàn ìdìde àti ìṣubú Alẹkisándà Ńlá, ẹni tí ó mú àwọn ẹsẹ̀ náà ṣẹ ní ọ̀rúndún kẹrin. Gíríìsì ni ìjọba kẹta nínú àsọtẹ́lẹ̀ Bíbélì, ó sì jẹ́ ààmì dragoni, ìdámẹ́ta kan nínú ìṣọ̀kan onímẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké náà. Ní agbelebu ni a kọ ìfiránṣẹ́ náà pé, “Ọba àwọn Júù,” ní èdè Hébérù, Látìn, àti Gíríìkì; èyí tí ń ṣojú àwọn Júù, àwọn ará Róòmù, àti ìyókù ọ̀pọ̀ ènìyàn láti àwọn orílẹ̀-èdè mìíràn tí yóò wà ní Jerúsálẹ́mù ní àsìkò Ìrékọjá. Àwọn ará Gíríìkì ń ṣojú dragoni, àwọn ará Róòmù ń ṣojú ẹranko náà, àwọn Júù sì ni wòlíì èké náà.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

Àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ ti orí kọkànlá tọ́ka sí òpin agbára dragoni ayé tí ń bá agbára póòpù ṣe panṣágà nígbà tí àkókò ìdánwò ènìyàn bá parí. Ẹsẹ̀ kẹta àti ẹ̀kẹrin tọ́ka sí ìdìde àti ìṣubú ìkẹyìn ti ìfarahàn ìkẹyìn ti agbára dragoni ayé kan. Àwọn ẹsẹ̀ wọ̀nyí bo lórí àwọn ẹsẹ̀ mẹ́fà ìkẹyìn tí ń tọ́ka sí òpin ẹranko náà tí ń bá àwọn ọba ayé ṣe panṣágà. Ìbẹ̀rẹ̀ àti òpin orí kọkànlá tọ́ka sí ìtàn nínú èyí tí àwọn ọ̀tá Ọlọ́run dé òpin wọn láìsí ẹnikẹ́ni láti ràn wọ́n lọ́wọ́. Àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ tí a ṣètò pọ̀ mọ́ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn, àti nípa bẹ́ẹ̀ wọ́n ru àpẹẹrẹ Àṣẹ Mẹ́wàá náà pẹ̀lú tábìlì àwọn àṣẹ mẹ́rin àkọ́kọ́ àti tábìlì kan pẹ̀lú àwọn àṣẹ mẹ́fà ìkẹyìn, nígbà kan náà sì ń ṣàpẹẹrẹ ìdánwò kan pẹ̀lú nọ́mbà mẹ́wàá.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ ń ṣàfihàn ìbẹ̀rẹ̀ kan tí ó ṣe àwòrán òpin, nígbà kan náà sì ń fi ìhìn náà múlẹ̀ gẹ́gẹ́ bí ẹni pé ó bẹ̀rẹ̀ ní “àkókò òpin” ní ọdún 1989. Àwọn ẹsẹ̀ náà dúró fún àkókò láti 1989 títí dé ìparí àkókò àǹfààní ìdánwò ènìyàn; ní báyìí, wọ́n ń ṣe àkótán ìhìn àwọn ẹsẹ̀ mẹ́fà ìkẹyìn, èyí tí ó jẹ́ ìpọ̀sí ìmọ̀ tí a tú sílẹ̀ ní 1989, tí ó sì ń tọ́ka sí àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìparí àkókò àǹfààní ìdánwò.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Àwọn ẹsẹ náà pèsè ìdásílẹ̀ àsọtẹ́lẹ̀ láti mọ̀ pé láti bẹ̀rẹ̀ ní ọdún 1989 yóò sí àpapọ̀ Ààrẹ mẹ́jọ, pẹ̀lú pé ẹni kẹjọ yóò jẹ́ ọ̀kan nínú àwọn Ààrẹ méje tí ó ṣáájú, báyìí ni wọ́n ṣe so ẹsẹ náà pọ̀ mọ́ àdììtú ẹni kẹjọ tí ó jẹ́ nínú àwọn méje, èyí tí ó jẹ́ àbùdá àsọtẹ́lẹ̀ kan tí ó jẹ́ òtítọ́ ìsinsìnyí ní àwọn ọjọ́ ìkẹyìn.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Kókó-ọrọ tí a lè lóye pẹ̀lú àwọn ẹsẹ náà ni ìparun ìkẹyìn agbára dragoni tí ń bá àgbèrè Tairi ṣe àgbèrè. Àgbèrè náà ń bá gbogbo àwọn ọba ayé ṣe àgbèrè, ṣùgbọ́n gẹ́gẹ́ bí Faranse ìgbàanì ṣe di àkọ́bí ìjọ Kátólíìkì nígbà tí Clovis ya ìtẹ́ rẹ̀ sí mímọ́ fún ipò póòpù ní ọdún 496, bẹ́ẹ̀ náà ni ẹranko ilẹ̀ ti Orílẹ̀-èdè Amẹ́ríkà yóò sì tún jẹ́ ẹni àkọ́kọ́ nínú àwọn ọba láti bá àgbèrè náà ṣe àgbèrè ní òfin Ọjọ́ Àìkú. Gẹ́gẹ́ bí ó ti rí nínú àwọn ẹsẹ mẹ́fà ìkẹyìn, bẹ́ẹ̀ ni àwọn ẹsẹ mẹ́rin àkọ́kọ́ ṣe ń tọ́ka sí, tí wọ́n sì ń tẹnumọ́ gbogbo agbára mẹ́ta tí ń darí ayé lọ sí Armagẹdoni, ṣùgbọ́n kókó-ọrọ nínú àwọn ẹsẹ mẹ́rin àkọ́kọ́ ni agbára dragoni tí Grecia àti Alexander the Great ṣojú fún.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reagan bẹ̀rẹ̀ ìlànà àwọn ààrẹ mẹ́jọ tí ó ti mú wa dé báyìí sí ọ̀dọ̀ ẹ̀yìn àwọn ààrẹ mẹ́jọ náà. Ààrẹ kẹjọ yóò gbé àwòrán ẹranko náà dìde, yóò sì fi òfin Ọjọ́ Àìkú múlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, nígbà kan náà pẹ̀lú ṣíṣe àdéhùn kan tí yóò mú un di olórí Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, èyí tí yóò sì ní àkókò náà gan-an wọ inú ìbáṣepọ̀ ìjọ àti ìjọba káàkiri ayé lábẹ́ àwòkọ́ṣe pé a ń yanjú ogun tí Íslámù alágbawèrèmẹ́sìn ń túbọ̀ pọ̀ sí i.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Ìyípadà Orílẹ̀-Èdè Amẹ́ríkà, èyí tí í ṣe ẹranko ilẹ̀ nínú Ìfihàn orí kẹtàlá, láti jẹ́ ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì sí jíjẹ́ orí ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì, nígbà tí ó ń mú ìbáṣepọ̀ aláìlòfin pẹ̀lú ìjọba kẹjọ ti àsọtẹ́lẹ̀ Bíbélì dé ìparí, ni a fihàn láti inú ẹsẹ̀ kìn-ín-ní tí ó ń tọ́ka sí 1989, nípasẹ̀ àwọn ààrẹ tí ó ṣamọ̀nà sí òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́sẹ̀kẹsẹ̀ lẹ́yìn náà sì ni ó tún fi ọba alágbára tí ń dìde hàn. Ọba alágbára náà ni Trump tí ń gba àkóso lórí Àjọ Ìparapọ̀ Àwọn Orílẹ̀-Èdè, èyí tí ó wà nísinsìnyí nínú ìlànà pípa a tú ká ṣáájú àwọn ìbéèrè rẹ̀.

## Second Line

Ìlà Kejì

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹ́sàn-án ni ó ṣàfihàn ìtọ́kasí àkọ́kọ́ àti àlàyé ní kíkún lórí ìjà láàárín àwọn ọba àríwá àti gúúsù, èyí tí gbogbo orí náà ń lò gẹ́gẹ́ bí àyíká àsọtẹ́lẹ̀ àkọ́kọ́. Ẹsẹ̀ karùn-ún ni ó gbé kókó-ọ̀rọ̀ ìpínrọ̀ náà kalẹ̀.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

> Ọba gúúsù yóò sì lágbára, àti ọ̀kan nínú àwọn ọmọ-aládé rẹ̀; òun náà yóò sì lágbára ju ú lọ, yóò sì ní ìjọba; ìjọba rẹ̀ yóò jẹ́ ìjọba ńlá. Dáníẹ́lì 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

A ṣojú fún Ptolemy I Soter àti Seleucus I Nicator nínú ẹsẹ náà. Àwọn méjèèjì jẹ́ ìdámẹ́rin nínú “Diadochi” ti ìjọba Alẹkisándà (èdè náà túmọ̀ sí arọ́pò). Seleucus ni “ọba àríwá” àkọ́kọ́ nínú orí kejìlá, àti ní ìbámu pẹ̀lú Romu kèfèrí, Romu pàápà, àti Romu òde-òní—kò di ìdásílẹ̀ Seleucus gẹ́gẹ́ bí ọba àríwá ti àsọtẹ́lẹ̀ bí kò ṣe lẹ́yìn iṣẹ́gun pàtàkì mẹ́ta tàbí àwọn ìṣẹ̀lẹ̀ àgbáyépadà mẹ́ta wọ̀nyí: ìgbàpadà rẹ̀ ti Bábílónì ní ọdún 312 K.S., Ogun Ipsus ní ọdún 301 K.S., àti Ogun Corupedium ní ọdún 281 K.S. Àwọn ìṣísẹ̀ wọ̀nyí ṣẹ́gun àwọn alatakò pàtàkì rẹ̀, mú kí ìjọba rẹ̀ gbooro sí i, wọ́n sì mú kí àṣẹ-agbára rẹ̀ dúró ṣinṣin ní agbègbè náà.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Ìlà kejì bẹ̀rẹ̀ pẹ̀lú fífi àwọn ọba àríwá àti gúúsù dá mọ̀ ní ìyàtọ̀ sí èyíkéyìí nínú àwọn arọ́pò (Diadochi) mìíràn ti ìjọba Alẹkisándà tí a pín. Ó bẹ̀rẹ̀ pẹ̀lú fífi hàn pé ọba àríwá ni a fún ní agbára nìkan lẹ́yìn ìṣẹ́gun mẹ́ta. Lẹ́yìn náà, nínú ìtàn ìjàkadì fún ìṣàkóso tí ó ṣípayá lẹ́yìn ikú Alẹkisándà nínú ẹsẹ̀ kẹfà títí dé ẹsẹ̀ kẹsàn-án, ẹ ṣe ìdánimọ̀ àkókò kan tí ó parí pẹ̀lú ìṣubú ọba àríwá ní ọwọ́ ọba gúúsù. Èyí ni ìgbà àkọ́kọ́ nínú ìgbà mẹ́ta nínú orí kọkànlá pé ọba gúúsù borí ọba àríwá. Wọ́n pèsè ẹlẹ́rìí inú mẹ́ta nínú orí náà tí ó fi ìdásílẹ̀ hàn gbangba nípa àwọn àmì-ìpìlẹ̀ ìtàn tí ń darí sí ọba gúúsù tí ń ṣẹ́gun ọba àríwá.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

> “Ọba gúúsù yóò lágbára, àti ọ̀kan nínú àwọn ọmọ-aládé rẹ̀; yóò sì lágbára ju ú lọ, yóò sì ní ìjọba; ìjọba rẹ̀ yóò jẹ́ ìjọba ńlá. Ní òpin ọdún wọn yóò dara pọ̀; nítorí ọmọbìnrin ọba gúúsù yóò wá sọ́dọ̀ ọba àríwá láti dá májẹ̀mú sílẹ̀; ṣùgbọ́n kì yóò di agbára apá náà mú; bẹ́ẹ̀ ni òun kì yóò dúró, tàbí apá rẹ̀: ṣùgbọ́n a ó fi í lé wọn lọ́wọ́, àti àwọn tí ó mú un wá, àti ẹni tí ó bí i, àti ẹni tí ó fún un ní agbára ní àwọn àkókò wọ̀nyí. Ṣùgbọ́n láti inú ẹ̀ka kan nínú gbòǹgbò rẹ̀ ni ọ̀kan yóò dìde ní ipò rẹ̀, ẹni tí yóò bá ogun wá, tí yóò sì wọ inú odi olódi ọba àríwá, yóò sì hùwà sí wọn, yóò sì ṣẹ́gun: Yóò sì tún kó àwọn ọlọ́run wọn lọ sí Íjíbítì ní ìgbèkùn, pẹ̀lú àwọn ọmọ-aládé wọn, àti pẹ̀lú àwọn ohun-èlò iyebíye wọn ti fàdákà àti ti wúrà; yóò sì pé ọdún púpọ̀ ju ọba àríwá lọ. Báyìí ọba gúúsù yóò wọ inú ìjọba rẹ̀, yóò sì padà sí ilẹ̀ tirẹ̀.” Danieli 11:5–9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Ìmúṣẹ ìtàn ti àwọn ẹsẹ náà pèsè àpẹrẹ fún ìmúṣẹ àsọtẹ́lẹ̀ ti ẹgbẹ̀rún kan, igba méjìlélọ́gọ́ta ọdún ìṣàkóso póòpù tí a tọ́ka sí nínú ẹsẹ̀ mọ́kànlélọ́gbọ̀n sí ogójì, àti àpẹrẹ àsọtẹ́lẹ̀ fún ìmúṣẹ ẹsẹ̀ kọkànlá, tí a kọ́kọ́ mú ṣẹ ní ọdún 217 ṣáájú Kristi ní Ogun Raphia. Àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí ń fi àwọn àbùdá Ogun Yukiréní hàn, níbi tí Putin, ọba gúúsù ìkẹyìn, yóò ti borí ọmọ-ogun aṣojú ọba àríwá ti póòpù.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Àkòrí ìlà kejì nínú ìtàn àsọtẹ́lẹ̀ ni bí a ṣe fi ọgbẹ́ ikú náà lù úpópù ní ọdún 1798, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ márùn-ún sí mẹ́sàn-án àti ogun Raphia nínú ẹsẹ̀ kọkànlá. Ọba gúúsù, tí í ṣe Ejibiti, ni agbára dragoni.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: 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 29:2, 3.

> Ọmọ ènìyàn, dojúkọ Fáráò ọba Ejibiti, kí o sì sọ àsọtẹ́lẹ̀ sí i, àti sí gbogbo Ejibiti: Sọ̀rọ̀, kí o sì wí pé, Báyìí ni Olúwa Ọlọ́run wí; Wò ó, mo dojú kọ ọ, Fáráò ọba Ejibiti, ẹ̀dá ńlá bí dragoni tí ó dùbúlẹ̀ láàrín àwọn odò rẹ̀, ẹni tí ó ti wí pé, Odò mi jẹ́ ti èmi fúnra mi, èmi ni sì ṣe é fún ara mi. Esekiẹli 29:2, 3.

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

Àwọn àpèjúwe mẹ́ta tí ó ṣàfihàn ọba gúúsù gẹ́gẹ́ bí ẹni tí ó borí ọba àríwá nínú orí kẹ́tàlá [mókànlá] darapọ̀ láti fi ìṣubú ìkẹyìn ọba àríwá hàn ní ẹsẹ̀ kẹ́rìnlélógójì.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

> Yóò sì gbé àwọn àgọ́ ààfin rẹ̀ kalẹ̀ láàárín àwọn òkun ní orí òkè mímọ́ ológo náà; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. Danieli 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

Àwọn ìlà mẹ́ta wà nínú orí kẹ́ẹ̀ẹ́dógún tí ń ṣàfihàn ọba gúúsù kan tí ó ṣẹ́gun ọba àríwá kan, ṣùgbọ́n nígbà tí ọba àríwá bá dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́, kì í ṣe ohun tí ó hàn gbangba bẹ́ẹ̀. Ṣùgbọ́n ìwé Ìṣípayá fi í hàn pé agbára dragoni ni ó mú un ṣubú nípa jíjẹ ẹran ara rẹ̀ àti nípa sísun un pẹ̀lú iná. Nígbà tí a bá ti mọ agbára dragoni náà nínú ìwé Ìṣípayá, a lè rí àwọn ọba náà, tí wọ́n sì tún jẹ́ dragoni náà, tí wọ́n sì tún jẹ́ ọba gúúsù, tí wọ́n máa mú ọba àríwá wó lulẹ̀ nínú ẹsẹ̀ kẹ́rìnlélógójì. Àwọn ẹlẹ́rìí tààrà mẹ́ta nínú orí náà ni wọ́n wà, tí gbogbo wọn ń jẹ́rìí sí ìmúṣẹ pípé wọn gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìsopọ̀ àwọn ìwé Dáníẹ́lì àti Ìṣípayá.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Ọba póòpù òde-òní tí í ṣe ọba àríwá dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́ ní ẹsẹ̀ kẹ́rìnlélógójì, ìwé Ìfihàn sì ṣe ìdánimọ̀ bí agbára póòpù ṣe dé òpin rẹ̀ ní ọwọ́ agbára ejò ńlá.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Àwọn ìwo mẹ́wàá tí ìwọ sì rí lórí ẹranko náà, àwọn wọ̀nyí ni yóò kórìíra panṣágà náà, wọ́n yóò sì sọ ọ́ di ahoro, wọ́n yóò sì tú u ní ìhòòhò, wọ́n yóò sì jẹ ẹran ara rẹ̀, wọ́n yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sí ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti ní èrò kan náà, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Ìfihàn 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

Àwọn ọba mẹ́wàá sun ọba àpapọ̀ ti àríwá pẹ̀lú iná, wọ́n sì jẹ ẹran ara rẹ̀. Àwọn ọba ọjọ́ ìkẹyìn ni agbára dragoni.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

> “Àwọn ọba àti àwọn alákòóso àti àwọn gómìnà ti fi ààmì aṣòdì-sí-Kírísítì lé ara wọn, a sì ṣàpèjúwe wọn gẹ́gẹ́ bí ejò ńlá náà tí ń lọ láti bá àwọn ẹni mímọ́ jagun—àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, tí wọ́n sì ní ìgbàgbọ́ Jésù. Nínú ìkórìíra wọn sí àwọn ènìyàn Ọlọ́run, wọ́n fi ara wọn hàn pé wọ́n tún jẹ̀bi yíyan Bárábà dípò Kírísítì.” Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

Àwọn ọba mẹ́wàá náà ni agbára ejò ńlá náà, ẹni tí a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọba Gíríìsì àti Alẹkisáńdà. Àwọn ọba wọ̀nyí jẹ́ àwọn ọba gúúsù, nítorí a ṣàpẹẹrẹ wọn nípasẹ̀ Fáráò ọba Íjíbítì. Wọn yóò jẹ ẹran ara rẹ̀, nítorí wọn pẹ̀lú ni “àwọn ajá” àsọtẹ́lẹ̀ náà, tí Onísáàmù ń pè ní “àpéjọ àwọn ènìyàn búburú.”

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Nítorí ajá ti yí mi ká: ìjọ àwọn ènìyàn búburú ti ká mi mọ́lẹ̀: wọ́n gún ọwọ́ mi àti ẹsẹ̀ mi. Èmi lè ka gbogbo egungun mi: wọ́n ń wo mi, wọ́n sì ń tẹjú mọ́ mi. Wọ́n pín aṣọ mi láàrín ara wọn, wọ́n sì ṣẹ́ kèké lórí ìhámọ́ra mi. Sáàmù 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Ipò pápá ni ọba àríwá nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógójì, a sì fi Jésébẹ́lì ṣàpẹẹrẹ ipò pápá nínú ìjọ Tiatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Síbẹ̀síbẹ̀, mo ní ohun díẹ̀ sí ọ, nítorí pé o jẹ́ kí obìnrin náà, Jésíbẹ́lì, ẹni tí ń pè ara rẹ̀ ní wòlíì obìnrin, máa kọ́ni, kí ó sì tan àwọn ìránṣẹ́ mi jẹ láti ṣe àgbèrè, àti láti jẹ ohun tí a fi rú ẹbọ sí àwọn òrìṣà. Mo sì fi ààyè fún un láti ronú pìwà dà kúrò nínú àgbèrè rẹ̀; ṣùgbọ́n kò ronú pìwà dà. Wò ó, èmi yóò sọ ọ́ sínú ibùsùn, àti àwọn tí wọ́n bá a ṣe panṣágà sínú ìpọ́njú ńlá, bí kò ṣe pé wọ́n bá ronú pìwà dà kúrò nínú iṣẹ́ wọn. Ìfihàn 2:20–22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

Ìdájọ́ Jésíbẹ́lì ni a mú ṣẹ nígbà tí àwọn ajá jẹ ẹ.

> And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

> Nípa Jésébẹ́lì pẹ̀lú ni Olúwa ti sọ, pé, Àwọn ajá yóò jẹ Jésébẹ́lì lẹ́gbẹ̀ẹ́ odi Jésírẹ́lì. 1 Kings 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Àwọn ajá ni Róòmù abọ̀rìṣà, agbára dírágónì, nítorí Róòmù abọ̀rìṣà ni ó kàn Kristi mọ́ àgbélébùú.

> “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

> “Nínú ìjìyà tí Kristi jìyà lórí àgbélébùú ni àsọtẹ́lẹ̀ ṣeé mú ṣẹ. Ọ̀pọ̀ ọ̀rúndún kí a tó kàn án mọ́ àgbélébùú, Olùgbàlà ti sọ tẹ́lẹ̀ nípa ìtọ́jú tí yóò rí gbà. Ó ní pé, ‘Ajá ti yí Mi ká: àpéjọ àwọn ènìyàn búburú ti ká Mi mọ́lẹ̀: wọ́n gún ọwọ́ Mi àti ẹsẹ̀ Mi. Èmi lè ka gbogbo egungun Mi: wọ́n ń wò mí, wọ́n sì ń tẹjú mọ́ Mi. Wọ́n pín aṣọ Mi láàárín ara wọn, wọ́n sì ṣẹ́ kèrékèré fún aṣọ ìgúnwà Mi.’ Sáàmù 22:16–18. Àsọtẹ́lẹ̀ nípa aṣọ Rẹ̀ ni a mú ṣẹ láìsí ìmọ̀ràn tàbí ìdènà kankan láti ọ̀dọ̀ ọ̀rẹ́ tàbí àwọn ọ̀tá Ẹni tí a kàn mọ́ àgbélébùú náà. Fún àwọn ọmọ-ogun tí wọ́n gbe E sórí àgbélébùú ni wọ́n fi aṣọ Rẹ̀ fún. Kristi gbọ́ àríyànjiyàn àwọn ọkùnrin náà bí wọ́n ṣe ń pín aṣọ náà láàárín ara wọn. A hun aṣọ ẹ̀wù abẹ́ Rẹ̀ lápapọ̀ láìsí àlà, wọ́n sì wí pé, ‘Ẹ má jẹ́ kí a fà á ya, ṣùgbọ́n ẹ jẹ́ kí a ṣẹ́ kèrékèré fún un, ti ẹni tí yóò jẹ́ ni.’” The Desire of Ages, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Àwọn ọba mẹ́wàá, ẹni tí wọ́n jẹ́ ajá, ẹni tí wọ́n jẹ́ ìjọ àwọn ènìyàn búburú, ẹni tí wọ́n jẹ́ Gíríìsì àti Ejibiti, wọn yóò sì fi iná sun àgbèrè náà.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Àti pé ọmọbìnrin alufaa kankan, bí ó bá sọ ara rẹ̀ di aláìmọ́ nípa ṣíṣe àgbèrè, ó ń sọ baba rẹ̀ di aláìmọ́: a ó fi iná sun un. Lefitiku 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

Àwọn ọba mẹ́wàá náà fi iná sun àgbèrè náà, nítorí ó ń jẹ́wọ́ ara rẹ̀ pé òun jẹ́ àlùfáàbìnrin, ṣùgbọ́n àgbèrè ni í ṣe.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó gbàgbé Tírè fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan: lẹ́yìn òpin ọdún àádọ́rin, Tírè yóò kọrin bí àgbèrè. Mú háàpù, yí ìlú náà ká, ìwọ àgbèrè tí a ti gbàgbé; mú ohùn aládùn jáde, kọ orin púpọ̀, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn òpin ọdún àádọ́rin, pé Olúwa yóò bẹ Tírè wò, òun yóò sì padà sí èrè rẹ̀, yóò sì ṣe àgbèrè pẹ̀lú gbogbo àwọn ìjọba ayé lórí gbogbo ojú ilẹ̀ ayé. Isaiah 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

Ní ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án, àti ẹsẹ̀ kọkànlélọ́gbọ̀n títí dé ogójì, a rí ẹ̀rí sí i pé ipápá ń bọ̀ sí òpin rẹ̀ ní ọwọ́ agbára dragoni náà. Ìlànà yìí pẹ̀lú ni a tún ń mú ṣẹ lọ́wọ́lọ́wọ́ nínú Ogun Ukraine. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí sọ fún wa pé nígbà tí ọba àríwá bá dé òpin rẹ̀ láìsí ẹnikẹ́ni láti ràn án lọ́wọ́ nínú ẹsẹ̀ kẹ́rìnlélógójì, dragoni náà yóò jẹ ẹran ara rẹ̀, yóò sì fi iná sun ún. Ní ẹnu ẹlẹ́rìí mẹ́ta, ìdí tí yóò ru dragoni náà sí ìṣe yìí yóò ní àdéhùn tí a ti fọ́ nínú.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

Nínú ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án, Ogun Siria Kejì parí pẹ̀lú májẹ̀mú àlàáfíà ní ọdún 253 Ṣ.K. Ogun náà bẹ̀rẹ̀ ní ọdún 260 Ṣ.K., àti ní ọdún keje Ogun Siria Kejì ni a ṣe àdéhùn àlàáfíà náà nípa bí ọba gúúsù ṣe fi ọmọbìnrin kan fún ọba àríwá, kí ó lè fẹ ọmọbìnrin ọba gúúsù náà, kí ó sì mú àlàáfíà wá nípasẹ̀ ìbáṣepọ̀ ìgbéyàwó náà. Ọdún méje lẹ́yìn ìgbéyàwó náà, ní ọdún 246 Ṣ.K., ọba àríwá kọ aya gúúsù náà sílẹ̀, ó sì mú aya rẹ̀ àkọ́kọ́ padà, ẹni tí ó ti kọ sílẹ̀ nígbà tí ó fẹ ọmọ ọba-ọba Ejibiti. Ohun tí ó ru ọba gúúsù láti gbogun ti ìjọba àríwá, kí ó sì gba ọba àríwá ní ìdẹkùn, ni pé a ti rú májẹ̀mú náà.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Májẹ̀mú tí a fọ náà jẹ́ àpẹẹrẹ Májẹ̀mú Tolentino tí a fọ ní ọdún 1797, èyí tí ó fún Napoleon ní ìmísí láti mú póòpù ní ìgbèkùn ní ọdún 1798, gẹ́gẹ́ bí Ptolemy ti ṣe sí Seleucus ní ọdún 246 ṣáájú ìbí Kristi. Nígbà tí Ptolemy III padà sí Ejibiti láti inú ìṣẹ́gun rẹ̀ lórí ìjọba Seleucid ti àríwá ti Seleucus II, ó mú ọ̀pọ̀lọpọ̀ ọrọ̀ iyebíye padà wá sí Ejibiti tó bẹ́ẹ̀ tí àwọn ará Ejibiti fi fún Ptolemy III ní oyè “Euergetes” (ìtumọ̀ rẹ̀ ni Olùṣàánú) nítorí pé ó tún “àwọn ọlọ́run wọn tí a ti mú ní ìgbèkùn” padà lẹ́yìn ọ̀pọ̀ ọdún.

> But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

> Ṣùgbọ́n nínú ẹ̀ka kan láti inú gbòǹgbò rẹ̀ ni ẹnìkan yóò dìde ní ipò rẹ̀; ẹni náà yóò sì wá pẹ̀lú ogun, yóò sì wọ inú ibi ààbò ọba àríwá, yóò sì ṣe sí wọn, yóò sì borí: Yóò sì tún mú àwọn ọlọ́run wọn ní ìgbèkùn lọ sí Ejibiti, pẹ̀lú àwọn ọmọ-aládé wọn, àti pẹ̀lú àwọn ohun èlò wọn tí ó níye iyebíye ti fàdákà àti ti wúrà; yóò sì pẹ́ ní ọdún púpọ̀ ju ọba àríwá lọ. Danieli 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Nígbà tí Napoleon mú póòpù ní ìgbèkùn ní ọdún 1798, ó kó àwọn ìṣúra Vatican lọ, ó sì mú wọn padà sí Faranse, gẹ́gẹ́ bí Ptolemy III ṣe jẹ́ àpẹẹrẹ, ẹni tí ó kó àwọn ìṣúra lọ, tí ó sì tún mú Seleucus II padà sí Ejibiti, níbi tí Seleucus II ti kú nígbà tí ó ṣubú kúrò lórí ẹṣin. Èyí jẹ́ àpẹẹrẹ Napoleon yíyọ ipò póòpù kúrò lórí ẹranko náà ní ọdún 1798, àti ikú póòpù ní ọdún 1799. Ipò póòpù nínú Ìfihàn orí kẹtàlá-dín-lógún ni obìnrin tí ó gun orí ẹranko náà, àti ìṣẹ́gun lórí Seleucus, ìgbèkùn rẹ̀, àti ikú rẹ̀ lẹ́yìn náà nígbà tí ó ṣubú kúrò lórí ẹṣin, jẹ́ àpẹẹrẹ Napoleon yíyọ àṣẹ ìjọba aráyé ipò póòpù kúrò (èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ẹranko nínú Ìfihàn orí kẹtàlá-dín-lógún).

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

> Nítorí náà ó gbé mi lọ nínú Ẹ̀mí sínú aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko pupa gàgàrà, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. … Áńgẹ́lì náà sì wí fún mi pé, Èéṣe tí ìyanu fi ṣe ọ? Èmi yóò sọ ohun ìjìnlẹ̀ obìnrin náà fún ọ, àti ti ẹranko tí ó gbé e, èyí tí ó ní orí méje àti ìwo mẹ́wàá. … Obìnrin náà tí ìwọ rí ni ìlú ńlá náà, tí ń jọba lórí àwọn ọba ayé. Ìfihàn 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Ẹsẹ̀ márùn-ún títí dé mẹ́sàn-án ṣàfihàn ogun tó wà láàárín ọba àríwá àti ọba gúúsù nínú orí kọkànlá. Ẹsẹ̀ márùn-ún pèsè ìdásílẹ̀ sí Róòmù gẹ́gẹ́ bí ọba àríwá, nítorí ó fi hàn pé ọba àríwá yóò ṣẹ́gun agbègbè ilẹ̀ mẹ́ta kí ó tó jọba lórí gbogbo rẹ̀ pátápátá. Àwọn ẹsẹ̀ náà pèsè ètò àsọtẹ́lẹ̀ tó gbé àkókò kan kalẹ̀ nígbà tí ọba àríwá ń jọba ṣùgbọ́n tó wá dé òpin rẹ̀. Èyí gan-an ni ìpìlẹ̀ àti ìlérí orí kọkànlá. Kókó-ọ̀ràn ìlà náà ni ọgbẹ́ ikú ti ọba póòpù, ọba àríwá, tàbí gẹ́gẹ́ bí ẹsẹ̀ márìndínlógójì ṣe sọ pé, “ó sì dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́.” Òtítọ́ yìí ni òtítọ́ àsìkò yìí ní àwọn ọjọ́ ìkẹyìn.

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tí ó kàn.

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