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# Panium - Number Twenty

Panium - Nọ́mbà Ogún##

Daniel 11’s Sequence and the 2025 Warning

Ìtòlẹ́sẹẹsẹ̀ Dáníẹ́lì 11 àti Ìkìlọ̀ 2025

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Ìṣàlò àkọ́kọ́ àwọn aṣáájú-ọ̀nà sí ìtàn tí ó mú ẹsẹ̀ mẹ́wàá títí dé mẹ́rìndínlógún ṣẹ fi hàn pé Romu, ẹni tí ó fi ìran náà múlẹ̀, dé ní ọdún 200 ṣáájú Kristi, ní ọdún kan náà gẹ́gẹ́ bí ogun Panium, mo sì ń daba pé ní 2025 Romu dé, ó sì fi ìran náà múlẹ̀ pẹ̀lú ìbẹ̀rẹ̀ ipò Trump àti Póòpù Leo. Ọdún 2025 ṣojú àkókò kan ṣoṣo tí a ti fi Póòpù kan àti Ààrẹ kan sí ipò ní ọdún kan náà. A gbé ẹranko náà àti àwòrán rẹ̀ sókè fún gbogbo àwọn tí ó ní ìfẹ́ láti rí ní 2025. Kò dàbí àwọn aṣáájú-ọ̀nà, mo ń fi àtẹ̀lé àwọn ẹsẹ̀ náà sílò, dípò ìtàn tí ó kọ́kọ́ mú àwọn ẹsẹ̀ náà ṣẹ. Mo faramọ́ ìtàn náà, ṣùgbọ́n mo ń yọ láti inú àtẹ̀lé kan nínú àwọn ẹsẹ̀ náà gẹ́gẹ́ bí ìlànà ìpìlẹ̀ fún ìtàn náà, dípò lílo ìtàn náà láti ṣàlàyé ìlànà ìpìlẹ̀ àwọn ẹsẹ̀ náà. Mo dìmọ́ pé ọ̀nà méjèèjì náà péye.

## The Revolution of the Maccabees

Ìyípadà àwọn Mákábì

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Mo ń lo ìtẹ̀sí ìdílé àwọn Mákábì ní ọ̀nà tí ó jọ èyí. Ìṣọ̀tẹ̀ àwọn Mákábì ní ọdún 167 ṣáájú ìbí Kristi ṣẹlẹ̀ pẹ́ lẹ́yìn ogun Panium ní ọdún 200 ṣáájú ìbí Kristi, ó sì tún ṣáájú jìnnà sí ìgbà tí Pómpeì gba Jerúsálẹ́mù ní ọdún 63 ṣáájú ìbí Kristi. Ìtẹ̀sí náà tí ó bẹ̀rẹ̀ ní ẹsẹ̀ kẹrìndínlógún pẹ̀lú bí Gbogbogbo Pómpeì ṣe ṣẹ́gun Jerúsálẹ́mù ní ọdún 63 ṣáájú ìbí Kristi, tí ó sì ń bá a lọ títí dé Tìbéríù Késárì tí ó jọba nígbà tí a kàn Jésù mọ́ àgbélébùú. Àgbélébùú àti Tìbéríù ni a ṣojú fún nínú ẹsẹ̀ kejìlélógún ti orí kọkànlá.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Pẹ̀lú apá ìkún-omi ni a ó fi kó wọn lọ kúrò níwájú rẹ̀, a ó sì fọ́ wọn; bẹ́ẹ̀ ni, pẹ̀lú, ọmọ-aládé májẹ̀mú náà. Dáníẹ́lì 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Ìṣẹ́gun tí Gẹ́ńẹ́rà Pọmpéì gba Jerúsálẹ́mù ní ọdún 63 Ṣ.K. nínú ẹsẹ̀ kẹrìndínlógún, àti lẹ́yìn náà àgbélébùú ní ọdún 31 L.K. nínú ẹsẹ̀ kejìlélógún, ṣojú ìlà àsọtẹ́lẹ̀ kan tí ó bẹ̀rẹ̀ ní àmì òfin Ọjọ́ Àìkú, tí ó sì parí ní àmì òfin Ọjọ́ Àìkú. Ẹsẹ̀ kẹtàlélógún jẹ́ ìyapa nínú àbala náà, nítorí náà ó fi ẹsẹ̀ kejìlélógún hàn gẹ́gẹ́ bí òpin ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ nínú ẹsẹ̀ kẹrìndínlógún. Pẹ̀lú òpin tó ṣe kedere ti ìlà náà nínú ẹsẹ̀ kejìlélógún, òtítọ́ náà sì wà pé ẹsẹ̀ kejìlélógún jẹ́ àmì ọ̀nà-àmì kan náà tí a ṣojú fún nínú ẹsẹ̀ kẹrìndínlógún, báyìí ni ó ṣe pèsè ẹlẹ́rìí alfa àti omega pé àwọn ẹsẹ̀ kẹrìndínlógún sí kejìlélógún ṣojú ìlà àsọtẹ́lẹ̀ ọ̀tọ̀ kan.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Fi kún èyí pé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún àti kẹ́rìndínlógún ń fi àyípadà láti ọba Seleucid sí agbára Romu hàn, nígbà náà ni ìwọ yóò rí ìdádúró nínú ìtẹ̀síwájú láti ọ̀dọ̀ àwọn Seleucid ní ẹsẹ̀ kẹ́ẹ̀ẹ́dógún títí dé àwọn Romu ní ẹsẹ̀ kẹ́rìndínlógún, àti pé ìlà láti ẹsẹ̀ kẹ́rìndínlógún títí dé méjìlélógún jẹ́ ohun tí a yà sọ́tọ̀ ní kedere gẹ́gẹ́ bí ìlà àsọtẹ́lẹ̀ kan ṣoṣo. Ẹsẹ̀ kẹ́rìndínlógún ṣàfihàn agbára tí ó tẹ̀lé e tí yóò jọba lórí Judia, nípa bẹ́ẹ̀ sì ń samisi ìyípadà kan nínú ìtàn àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti rí pẹ̀lú ẹsẹ̀ kẹ́tàlélógún. Ìlà náà bẹ̀rẹ̀, ó sì parí pẹ̀lú àmì kan ti òfin Ọjọ́ Àìkú, àti pé ìlà náà parí ní ẹsẹ̀ kejìlélógún ti orí kọkànlá náà.

## Smith—and Three Caesars

Smith—àti Késárì Mẹ́ta

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Òtítọ́ náà pé ẹsẹ̀ kẹrìndínlógún dúró fún òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí ẹsẹ̀ kejìlélógún náà ṣe rí—ń béèrè pé kí a mú àwọn ẹsẹ̀ méjèèjì náà bára wọn mu. Uriah Smith sọ̀rọ̀ lórí ẹsẹ̀ kẹtàlélógún, ó sì ṣàlàyé ìdí tí ó fi dúró fún ìtàn kan tí ó bẹ̀rẹ̀ sí í lọ sí ẹ̀yìn síwájú nínú ìtàn àwọn ẹsẹ̀ tí ó ṣáájú, dípò kí ó dúró fún ìtàn kan tí ó tẹ̀lé lẹ́sẹ̀kẹsẹ̀ lẹ́yìn àgbélébùú ẹsẹ̀ kejìlélógún.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘ẸSẸ 23. Àti lẹ́yìn májẹ̀mú tí a bá dá pẹ̀lú rẹ̀, yóò fi ẹ̀tàn hùwà: nítorí yóò gòkè wá, yóò sì di alágbára pẹ̀lú àwọn ènìyàn díẹ̀.’”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “‘Òun’ tí a bá dá májẹ̀mú pẹ̀lú rẹ̀ níbí, gbọ́dọ̀ jẹ́ agbára kan náà tí ó ti jẹ́ kókó-ọrọ̀ àsọtẹ́lẹ̀ náà láti ẹsẹ̀ kejìlá sí mẹ́rinlá; àti pé agbára Romu ni èyí jẹ́, ni a ti fi hàn láìsí àríyànjiyàn nínú ìmúṣẹ àsọtẹ́lẹ̀ náà nínú ènìyàn mẹ́ta, gẹ́gẹ́ bí a ti ṣàkíyèsí tẹ́lẹ̀, tí wọ́n jọba lórí Ilẹ̀-ọba Romu ní àtẹ̀lé; ìyẹn ni, Julius, Augustus, àti Tiberius Caesar. Àkọ́kọ́, nígbà tí ó padà sí odi ilẹ̀ tirẹ̀ pẹ̀lú ìṣẹ́gun, ó kọsẹ̀, ó sì ṣubú, a kò sì tún rí i mọ́. Ẹsẹ̀ 19. Ẹlẹ́ẹ̀kejì jẹ́ agbéǹde owó-orí; ó sì jọba nínú ògo ìjọba náà, kò sì kú nítorí ìbínú tàbí nínú ogun, ṣùgbọ́n ní àlàáfíà lórí ibùsùn tirẹ̀. Ẹsẹ̀ 20. Ẹlẹ́ẹ̀kẹta jẹ́ aláṣejù àti ọ̀kan nínú àwọn ẹni búburú jùlọ ní ìwà. Ó wọ ìjọba náà lọ ní àlàáfíà, ṣùgbọ́n ìjọba àti ìyè rẹ̀ parí nípasẹ̀ ipa-ìkà. Ní àkókò ìjọba rẹ̀ ni a pa Aládé májẹ̀mú náà, Jésù ti Násárétì, lórí àgbélébùú. Ẹsẹ̀ 21, 22. A kò le tún fọ́ Kristi tàbí pa á mọ́ lélẹ̀kansi láé; nítorí náà, nínú ìjọba mìíràn kankan, tàbí ní àkókò mìíràn kankan, a kò le rí ìmúṣẹ àwọn ìṣẹ̀lẹ̀ wọ̀nyí. Àwọn kan ń gbìyànjú láti fi àwọn ẹsẹ̀ wọ̀nyí kàn Antiochus, wọ́n sì ń sọ ọ̀kan nínú àwọn olórí àlùfáà àwọn Júù di aládé májẹ̀mú náà, bí ó tilẹ̀ jẹ́ pé a kò pe wọn ní bẹ́ẹ̀ rí. Irú ìrònú kan náà ni èyí tí ń tiraka láti sọ pé ìjọba Antiochus ni ìmúṣẹ ìwo kékeré náà nínú Dáníẹ́lì 8; a sì mú un wá fún ète kan náà; ìyẹn ni, láti fọ́ ẹ̀wọ̀n ńlá ẹ̀rí náà tí ó fi hàn pé ẹ̀kọ́ Ìpadàbọ̀ ni ẹ̀kọ́ Bíbélì, àti pé Kristi ti dé sí ẹnu-ọ̀nà báyìí. Ṣùgbọ́n a kò le borí ẹ̀rí náà; a kò le fọ́ ẹ̀wọ̀n náà.”

> “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 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.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 mẹ́ẹ̀ẹ́dọ́gọ́rin, wòlíì náà, nínú ẹsẹ̀ 23, mú wa padà sí àsìkò tí àwọn ará Róòmù bẹ̀rẹ̀ sí ní ní ìbáṣepọ̀ tààrà pẹlu àwọn ènìyàn Ọlọ́run nípasẹ̀ àdéhùn àwọn Júù, ní ọdún KÍÍ ṢÁJÚ KRISTI 161: láti ibi yẹn ni a sì tún ń mú wa sọ̀ kalẹ̀ nípasẹ̀ ìtẹ̀síwájú ìṣẹ̀lẹ̀ tààrà kan títí dé ìṣẹ́gun ìkẹyìn ti ìjọ, àti ìdásílẹ̀ ìjọba ayérayé ti Ọlọ́run. Àwọn Júù, níwọ̀n bí àwọn ọba Síríà ti ń pọ́n wọn lójú gidigidi, rán aṣojú lọ sí Róòmù, láti bẹ̀bẹ̀ fún ìrànlọ́wọ́ àwọn ará Róòmù, àti láti darapọ̀ mọ́ wọn nínú ‘àdéhùn ọ̀rẹ́ àti ìṣọ̀kan pẹ̀lú wọn.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, ìwé 12, orí 10, abala 6. Àwọn ará Róòmù fetí sí ìbéèrè àwọn Júù, wọ́n sì fún wọn ní àṣẹ kan, tí a kọ sínú 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.’

> “‘Àṣẹ ìgbìmọ̀ aṣòfin nípa májẹ̀mú ìrànlọ́wọ́ àti ọ̀rẹ́ pẹ̀lú orílẹ̀-èdè àwọn Júù. Kò ní jẹ́ òfin fún ẹnikẹ́ni nínú àwọn tí ń bẹ lábẹ́ àwọn ará Róòmù láti bá orílẹ̀-èdè àwọn Júù jagun, tàbí láti ran àwọn tí ó bá ṣe bẹ́ẹ̀ lọ́wọ́, yálà nípa rírán ọkà, tàbí ọkọ̀ ojú omi, tàbí owó; bí a bá sì kọlu àwọn Júù, àwọn ará Róòmù yóò ràn wọ́n lọ́wọ́ gẹ́gẹ́ bí agbára wọn ti tó; àti pẹ̀lú, bí a bá kọlu àwọn ará Róòmù, àwọn Júù yóò ràn wọ́n lọ́wọ́. Bí àwọn Júù bá sì ní èrò láti fi kún májẹ̀mú ìrànlọ́wọ́ yìí, tàbí láti yọ kúrò nínú un, a ó ṣe bẹ́ẹ̀ pẹ̀lú ìfọ̀kànsìn àpapọ̀ àwọn ará Róòmù. Ohunkóhun tí a bá sì fi kún un báyìí, yóò ní agbára òfin.’ ‘Àṣẹ yìí,’ ni Josephus sọ, ‘ni Eupolemus, ọmọ Jòhánù, àti Jason, ọmọ Eleazer, kọ, nígbà tí Judas jẹ́ àlùfáà àgbà orílẹ̀-èdè náà, tí Simoni, arákùnrin rẹ̀, sì jẹ́ olórí ọmọ-ogun. Èyí sì ni májẹ̀mú àkọ́kọ́ tí àwọn ará Róòmù dá pẹ̀lú àwọn Júù, a sì ṣe é ní ọ̀nà yìí.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “Ní àkókò yìí àwọn ará Romu jẹ́ ènìyàn díẹ̀ péré, wọ́n sì bẹ̀rẹ̀ sí í máa hùwà ẹ̀tàn, tàbí pẹ̀lú ọgbọ́n àrékérekè, gẹ́gẹ́ bí ọ̀rọ̀ náà ṣe túmọ̀ sí. Látìgbà yẹn ni wọ́n ti bẹ̀rẹ̀ sí í gòkè lọ ní ìgbésẹ̀ àìdákẹ́jẹ́ àti kíákíá dé ibi gíga agbára tí wọ́n wá ní lẹ́yìn náà.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Kì í ṣe pé àgbélébùú inú ẹsẹ̀ kejìlélógún nìkan ló parí ìlà kan pẹ̀lú ààmì kan tí ó tún wà ní ìbẹ̀rẹ̀ ìlà náà, ṣùgbọ́n ẹsẹ̀ tí ó tẹ̀lé e tún padà wọ inú ìtàn tí ó ṣáájú àgbélébùú náà, sí ìwọ̀n ọdún mẹ́tàlélọ́gbọ̀n lẹ́yìn Panium àti sí ìwọ̀n ọdún ọgọ́rùn-ún kan ṣáájú ìgbà tí Róòmù ṣẹ́gun Jerúsálẹ́mù. Àmì ọ̀nà àdéhùn àwọn Júù tí Smith fi hàn níbí gẹ́gẹ́ bí 161 BC, ni àwọn aṣáájú mìíràn fi hàn gẹ́gẹ́ bí 158 BC. Kókó tí mo ń dojú kọ níbí kì í ṣe ọjọ́ náà pọ̀ tó bẹ́ẹ̀, bí kò ṣe pé ẹsẹ̀ kẹrìndínlógún sí ẹsẹ̀ kejìlélógún ṣàfihàn ìlà ìtàn àsọtẹ́lẹ̀ kan tí òfin Ọjọ́ Àìkú jẹ́ méjèèjì alfà àti omega ìlà náà. Nígbà náà, lẹ́yìn tí a bá ti gbé ìlà ẹsẹ̀ kẹrìndínlógún títí dé ẹsẹ̀ kejìlélógún kalẹ̀, ẹsẹ̀ kẹtàlélógún tún ìtàn inú ìlà ẹsẹ̀ kẹrìndínlógún sí ẹsẹ̀ kejìlélógún ṣe, ó sì gbòòrò sí i lé e lórí. Ìlà àsọtẹ́lẹ̀ ti ìtàn tí ẹsẹ̀ kẹtàlélógún dúró fún ni ìtàn àwọn Maccabees, àti ìtàn àwọn Maccabees jẹ́ àfiwé pípé pẹ̀lú ìtàn Orílẹ̀-Èdè Amẹ́ríkà.

## Two Dynasties

Àwọn Ìdílé-ọba Méjì

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Àwọn Mákábì dúró gẹ́gẹ́ bí ìṣọ̀tẹ̀ sí ìjọba Sẹlúsídì tí ó bẹ̀rẹ̀ ní àkókò ìṣàkóso Antiochus Epiphanes. Ìṣọ̀tẹ̀ náà jẹ́ sí ìjọba Sẹlúsídì ti àríwá, ó sì yọrí sí iṣẹ́gun kan tí ó mú ọ̀kan nínú àwọn ìdílé ọba Jùdíà méjì wá ní àkókò náà, èyí tí ó parí níkẹyìn sí ìparun Jerúsálẹ́mù ní ọdún 70 AD. Ìdílé ọba àkọ́kọ́ ni ti Hasmonean, èkejì sì ni ti Herodian. Ìdílé ọba Herodian ni ìjọba Jùdíà kejì lẹ́yìn ìdásílẹ̀ kúrò lọ́wọ́ ìjọba Sẹlúsídì ti àríwá. Ó ní ìsopọ̀ tààrà pẹ̀lú ètò Romu, nígbà tí ìdílé ọba Hasmonean tí ó ṣáájú rẹ̀ jẹ́ ti àwọn Júù ní pàtàkì. Ìdílé ọba Hasmonean bẹ̀rẹ̀ ní 141 BC, àti ní 37 BC ìdílé ọba Herodian bẹ̀rẹ̀, ó sì wà títí di 70 AD.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Àwọn ìdílé ọba náà dúró fún ìjọba Judea, ilẹ̀ ògo àtijọ́ àti gidi. Ìṣọ̀tẹ̀ Maccabean wáyé láti ọdún 167 títí dé 160 ṣáájú ìbí Kristi. Ní ọdún 164 ṣáájú ìbí Kristi, àwọn Maccabee lé Antiochus Epiphanes jáde kúrò ní Jerusalẹmu, wọ́n sì wẹ tẹ́ńpìlì náà mọ́, wọ́n tún yà á sí mímọ́ lẹ́ẹ̀kan sí i lẹ́yìn tí Antiochus ti sọ ọ́ di aláìmọ́; ṣùgbọ́n kì í ṣe títí di ọdún 141 ṣáájú ìbí Kristi ni agbára Seleucid ti àríwá fi ṣẹ́gun pátápátá, tí ìdílé ọba Hasmonean sì bẹ̀rẹ̀.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Ìdílé ọba Hẹrọdu jẹ́ kọ́kọ́rọ́ sí ìlà yìí, nítorí Hẹrọdu Ńlá ni ó pàṣẹ pé kí wọ́n pa àwọn ọmọ ọwọ́ ní àkókò ìbí Jesu, ọmọ rẹ̀ sì ni ó ń ṣàkóso nígbà tí Jesu kú. Hẹrọdu Ńlá ni bàbá náà, ó sì jẹ́ ọba lórí Judia, ṣùgbọ́n ọmọ rẹ̀ jẹ́ tétírárìkì nìkan, ìyẹn túmọ̀ sí pé ó jẹ́ alákóso lórí ìdámẹ́rin ìjọba kan, bí gómìnà dípò ọba. Ìdí nìyẹn tí kò fi ní àṣẹ tí ó fi jẹ́ dandan fún un láti so ara rẹ̀ pọ̀ mọ́ Pilatu láti kàn Kristi mọ́ àgbélébùú. Ìbí Jesu ni “àkókò òpin” ti àsọtẹ́lẹ̀ nínú ìlà àsọtẹ́lẹ̀ rẹ̀, ikú Rẹ̀ sì ṣojú fún òfin Ọjọ́ Àìkú. Hẹrọdu àkọ́kọ́ ṣojú fún 1989, Hẹrọdu ìkẹyìn sì ni òfin Ọjọ́ Àìkú. Hẹrọdu bàbá dé Hẹrọdu ọmọ ni ìlà àsọtẹ́lẹ̀ ti Kristi.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Ìlà àwọn Maccabee bẹ̀rẹ̀ pẹ̀lú ìṣọ̀tẹ́ ìṣẹ́gun sí ọba kan láti àríwá tí ó ti fi àṣà Giriki rẹ̀, àṣà ìṣe rẹ̀, pẹ̀lú ẹ̀sìn Giriki lé àwọn Júù lórí. Ìbẹ̀rẹ̀ ìjọba Hasmonean dúró fún ọdún 1798. Èé ṣe bẹ́ẹ̀, o lè bi? Bí ìlà ọba kan bá bẹ̀rẹ̀ ní “àkókò ìparí” wòlíì, gẹ́gẹ́ bí ó ti rí pẹ̀lú ìjọba Herodu ní ìbí Kristi, nígbà náà ìlà ọba kejì náà yóò, nípa dandan ìsọtẹ́lẹ̀, ní ìbẹ̀rẹ̀ kan náà. Àwọn ìlà ọba méjèèjì bẹ̀rẹ̀ pẹ̀lú àkókò ìparí, nígbà tí a bá fi ìbí Kristi sílò gẹ́gẹ́ bí “àkókò ìparí,” ṣùgbọ́n àwọn aṣiwèrè kì í rí ìmọ́lẹ̀ tí a tú sílẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú àkókò ìparí.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> “Gẹ́gẹ́ bí ó ti rí ní ọjọ́ tiwa, bẹ́ẹ̀ ni ó lè jẹ́ bí ó ti rí ní ọjọ́ Kristi, pé a lè ka Ìwé Mímọ́ lọ́nà tí kò tọ́ tàbí túmọ̀ wọn ní ọ̀nà tí kò bójú mu. Bí àwọn Júù bá ti fi ọkàn títẹ́ sílẹ̀, pẹ̀lú àdúrà, kẹ́kọ̀ọ́ Ìwé Mímọ́, ìwádìí wọn ì bá ti mú èrè ìmọ̀ tòótọ́ nípa àkókò náà wá fún wọn, kì í ṣe àkókò náà nìkan, ṣùgbọ́n pẹ̀lú ìṣe àti ìrí àfarahàn Kristi. Wọn kì í bá ti ka ìfarahàn kejì Kristi nínú ògo sí ìbọ̀wọ̀lé rẹ̀ àkọ́kọ́. Wọn ní ẹ̀rí Dáníẹ́lì; wọn ní ẹ̀rí Aísáyà àti àwọn wòlíì mìíràn; wọn ní ẹ̀kọ́ Mósè; síbẹ̀ Kristi wà ní àárín wọn gan-an, ṣùgbọ́n wọn ṣì ń ṣàwárí Ìwé Mímọ́ fún ẹ̀rí nípa ìbọ̀wọ̀lé rẹ̀. Wọn sì ń ṣe sí Kristi gan-an àwọn nǹkan wọ̀nyí tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ pé wọn yóò ṣe. Wọ́n fọ́jú débi pé wọn kò mọ ohun tí wọn ń ṣe.

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Ọ̀pọ̀ ènìyàn sì ń ṣe àwọn ohun kan náà lónìí, ní ọdún 1897, nítorí pé wọn kò tíì ní ìrírí nínú àwọn ìránṣẹ́ ìdánwò tí a kó sínú ìránṣẹ́ áńgẹ́lì kìíní, kejì, àti kẹta. Àwọn kan wà tí wọ́n ń yẹ Ìwé Mímọ́ wò láti rí ẹ̀rí pé àwọn ìránṣẹ́ wọ̀nyí ṣì wà ní ọjọ́ iwájú. Wọ́n ń kó ẹ̀rí ìtòótọ́ àwọn ìránṣẹ́ náà jọ, ṣùgbọ́n wọ́n kùnà láti fún wọn ní ipò tí ó tọ́ fún wọn nínú ìtàn àsọtẹ́lẹ̀. Nítorí náà irú àwọn bẹ́ẹ̀ wà nínú ewu láti ṣi àwọn ènìyàn lọ́nà nípa bí a ṣe yẹ kí a tọ́ka àwọn ìránṣẹ́ náà sí. Wọ́n kò rí, bẹ́ẹ̀ ni wọn kò lóye àkókò ìpẹ̀yà, tàbí ìgbà wo ni a yẹ kí a tọ́ka àwọn ìránṣẹ́ náà sí. Ọjọ́ Ọlọ́run ń bọ̀ pẹ̀lú ìrìn àjẹ́bánidọ́rẹ́; ṣùgbọ́n àwọn tí a gbà pé wọ́n jẹ́ ọlọ́gbọ́n àti ọkùnrin ńlá ń ṣọ̀rọ̀ asán nípa ‘Ẹ̀kọ́ Gíga.’ Wọ́n kò mọ àwọn àmì ìbọ̀wá Kristi, tàbí ti òpin ayé.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Ìdámọ̀ ìbí Kristi gẹ́gẹ́ bí “àkókò ìkẹyìn,” àti nítorí náà gẹ́gẹ́ bí kọ́kọ́rọ́ tí yóò mú ìlà àwọn Maccabees wọ inú àyíká òtítọ́ ìsinsin yìí ti àwọn ọjọ́ ìkẹyìn, ń fi Kristi ṣe àárín gbùngbùn gbòǹgbò ọ̀rọ̀ náà gan-an, èyí tí ó sì tún jẹ́ ẹ̀rí pé lílo náà ní ìmúlò jẹ́ ohun tó bófin mu.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Ìlà ìran àwọn Maccabees jẹ́ àpèjúwe ilẹ̀ ológo ti ẹ̀mí, àpèjúwe náà sì bẹ̀rẹ̀ ní àkókò kan nígbà tí àwọn ará ilẹ̀ ológo náà yà ara wọn kúrò lábẹ́ ìṣàkóso olóṣèlú àti ti ẹ̀sìn ti ọba àríwá. Ìṣọ̀tẹ̀ àwọn Maccabees tí ó yọrí sí ìdílé ọba Hasmonean dúró fún ọdún 1776, ìṣọ̀tẹ̀ sí ọba àríwá tí àwọn Maccabees ṣẹ́gun sì dúró fún Ogun Ìyíká. Ọdún méjìlélógún láti 1776 títí dé 1798 dúró fún ìṣọ̀tẹ̀ àwọn Maccabees tí ó yọrí sí ìdílé ọba Hasmonean ní àkókò òpin ní 1798, èyí tí ó tẹ̀síwájú títí di ìgbà tí ìdílé ọba Herodian bẹ̀rẹ̀ ní àkókò òpin ní 1989. Ìdílé ọba Herodian tẹ̀síwájú títí di ìparun Jerusalẹmu ní ọdún 70 AD.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Ohun tí ó ṣe pàtàkì láti mọ̀ nínú ìlà ìtàn yìí jẹ́ méjì; ó jẹ́ àpèjúwe ilẹ̀ ológo àtijọ́ tí ó ṣàpẹẹrẹ ilẹ̀ ológo òde-òní, ó sì bẹ̀rẹ̀ nínú ìlà ìtàn kan tí ó bẹ̀rẹ̀ pẹ̀lú ẹsẹ̀ kẹrìndínlógún, níbi tí Róòmù ti ṣẹ́gun ilẹ̀ ológo fún ìgbà àkọ́kọ́, tí ó sì tipa bẹ́ẹ̀ fi kókó-ọrọ̀ pàtàkì ìlà náà hàn. Ìlà láti ẹsẹ̀ kẹrìndínlógún títí dé ẹsẹ̀ kejìlélógún ń ṣàpẹẹrẹ ilẹ̀ ológo, àyíká rẹ̀ sì ni òfin Ọjọ́ Àìkú tí ó sún mọ́lé. Ìlà náà pẹ̀lú ń ṣàpẹẹrẹ àwọn ẹ̀ka méjì àwọn olùjọsìn tí ó nípa lórí àwọn ìjọba ìdílé ọba méjèèjì. Àwọn Sadusi kéré ní nọ́mbà, ṣùgbọ́n ní gbogbogbòò wọ́n máa ń ṣàkóso àwọn ètò ẹ̀sìn àti ètò ìṣèlú àwọn Júù ní àwọn àkókò ìjọba ìdílé ọba méjèèjì. Ètò ẹ̀sìn náà ni ẹgbẹ́ àlùfáà ń darí, ẹgbẹ́ àlùfáà náà pẹ̀lú sì wà lábẹ́ ipa àwọn Sadusi àti àwọn Farisi. Àwọn ìjọba Hasmonean àti Herodian ni ipa àwọn Farisi àti Sadusi nípa lórí wọn méjèèjì, àwọn ìdílé ọba méjì náà sì ń ṣàpẹẹrẹ ìjọba Orílẹ̀-Èdè Amẹ́ríkà láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Àwọn Farisi àti àwọn Sadusi dúró fún ẹgbẹ́ méjì ti ìtẹ́sí òṣèlú tí a yà sọ́tọ̀ nípa ìpò tí wọ́n gbé lórí ọ̀ràn ẹrú. Àwọn Democrat jẹ́ olùfẹ́-ẹ̀rú, àwọn Republican sì jẹ́ alátakò-ẹ̀rú; pẹ̀lú ara wọn ni wọ́n sì ń bá ẹ̀rọ òṣèlú ìjọba-orílẹ̀-èdè Amẹ́ríkà tí ó dá lórí òfin ìlànà-orílẹ̀-èdè ṣiṣẹ́ pọ̀. Ìjọba náà ni ẹranko ayé ti Ìfihàn orí kẹtàlá, àti pé ìtàn ìta ti ẹranko ayé náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìwo republican rẹ̀. Ìtàn inú rẹ̀ ni a ṣàpẹẹrẹ nípasẹ̀ ìwo protestanti. A yà àwọn ìwo náà kúrò lórí ẹranko náà, nítorí ẹranko náà ni Òfin Ìlànà-orílẹ̀-èdè tí ó ya ìwo ìpínlẹ̀ sọ́tọ̀ kúrò lọ́dọ̀ ìwo ìjọ, ṣùgbọ́n wọ́n ń rìn kiri nínú ìtàn pọ̀. Ìwo republican ní ipa méjì, yálà fún tàbí lòdì sí ẹrú. Ìwo protestanti ní ipa méjì, yálà fún Sábá ọjọ́ keje tàbí fún ọjọ́ kìn-ín-ní ti oòrùn.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Ní ìwọ̀n ọdún mẹ́tàdínlógún [30] lẹ́yìn ogun Panium, àwọn Maccabee fi ààmì sí ìtàn Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Lẹ́yìn náà, ní ìwọ̀n ọgọ́rùn-ún ọdún kan lẹ́yìn náà, ẹsẹ̀ kẹrìndínlógún ni a mú ṣẹ nígbà tí a ṣẹ́gun Jerusalẹmu, èyí tí ó jẹ́ àpẹẹrẹ àgbélébùú. Judea ni ìkejì nínú àwọn ìdènà mẹ́ta tí Róòmù borí bí ó ti ń gba ìṣàkóso ayé. Gbogbogbo Pompey ṣẹ́gun Siria ní ọdún 65 ṣáájú Kristi, lẹ́yìn náà sì ni Juda ní ọdún 63 ṣáájú Kristi. Augustus Caesar yóò ṣẹ́gun ìdènà kẹta ní ogun Actium ní ọdún 31 ṣáájú Kristi. Ìtàn yìí ni a ṣojú rẹ̀ nínú ìlà ẹsẹ̀ kẹrìndínlógún títí dé ẹsẹ̀ kejìlélógún.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Ní àsìkò àgbélébùú, ìtàn àwọn Maccabee ti ń lọ fún ó fẹ́rẹ̀ẹ́ jẹ́ ọgọ́rùn-ún ọdún méjì. Uriah Smith fi hàn pé ìtàn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àjọṣe pẹ̀lú àwọn Júù ní ẹsẹ̀ kẹtàlélógún gbọ́dọ̀ jẹ́ mímú bá ibi ìbẹ̀rẹ̀ kan nínú ìtàn mu, èyí tí ó ṣẹlẹ̀ ní ó fẹ́rẹ̀ẹ́ jẹ́ ọgọ́rùn-ún ọdún méjì ṣáájú ìtàn àgbélébùú nínú ẹsẹ̀ kejìlélógún. Ìtàn àgbélébùú nínú ẹsẹ̀ kejìlélógún gbọ́dọ̀ jẹ́ mímú bá ẹsẹ̀ kẹrìndínlógún mu, nítorí ẹsẹ̀ kẹrìndínlógún náà pẹ̀lú ni òfin Ọjọ́ Ìsinmi. Èyí túmọ̀ sí i pé ìlà àwọn Maccabee, tí í ṣe ìtàn ilẹ̀ ológo ti Juda, bẹ̀rẹ̀ pẹ́ títí ṣáájú òfin Ọjọ́ Ìsinmi ti ẹsẹ̀ kẹrìndínlógún.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Nígbà tí a bá lóye pé ìtàn àwọn Millerite ń ṣàpẹẹrẹ ìtàn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà, a lè fi àsìkò òpin fún àwọn Millerite ní 1798 bá àsìkò òpin fún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà ní 1989 mu. Nígbà tí a bá ṣe èyí, a ń fi ìtàn àwọn áńgẹ́lì kìíní àti kejì bò mọ́ ìtàn áńgẹ́lì kẹta. 1798 àti 1989 ni àmì ọ̀nà alpha àti omega ti ìtàn ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Ẹsẹ̀ ogójì bẹ̀rẹ̀ ní “àkókò òpin,” èyí tí ó rọrùn láti fi hàn pé ọdún 1798 ni; àti nígbà tí a bá lóye rẹ̀ dáadáa, ìṣubú Ìṣọ̀kan Soviet ní ọdún 1989 mú ẹsẹ̀ ogójì ṣẹ, àti pé ìmúṣẹ náà pẹ̀lú jẹ́ “àkókò òpin.” “Àwọn àkókò òpin” méjì, nínú ẹsẹ̀ kan, tí ó wà nínú orí kan náà pẹ̀lú ìlà àwọn Maccabees. Ìṣọ̀tẹ̀ Maccabean tí ó yọrí sí ìjọba Hasmonean dúró fún ọdún méjìlélógún láti 1776 títí dé 1798. Ní ọdún 1798 ni ìjọba Hasmonean bẹ̀rẹ̀, àti ìjọba Herodian bẹ̀rẹ̀ ní ọdún 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Ẹsẹ̀ kẹwàá nínú Dáníẹ́lì mọ́kànlá tọ́ka sí ọdún 1989, àti ẹsẹ̀ kẹrìndínlógún ni òfin Ọjọ́-Àìkú. Ìlà ìtàn tí ó wà nínú àwọn ẹsẹ̀ wọ̀nyí ṣàfihàn ogun mẹ́ta, ìparun ọba kan láti gúúsù, àti ìwọlé Róòmù sínú ìtàn àsọtẹ́lẹ̀. Ó tún ní ìlà àwọn ìdílé ọba méjì tí ó jẹ́ àpẹẹrẹ ìyípadà tí ó ṣẹlẹ̀ nígbà tí ẹranko ayé nínú Ìfihàn mẹ́tàlá, ẹni tí “ó ní ìwo méjì bí ọmọ-àgùntàn, ó sì” “sọ̀rọ̀ bí dragoni.” Ní ìtẹ̀lé ara wọn, ìdílé ọba Júù àkọ́kọ́ ni ọmọ-àgùntàn, ìdílé ọba Róòmù kejì sì ni dragoni. Ìdílé ọba àkọ́kọ́ jẹ́ ti Júù, èkejì sì jẹ́ ti Róòmù. Yálà Júù tàbí Róòmù, ẹranko ayé náà ní ìwo méjì.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Ìdílé-ọba àwọn Júù dúró fún ìwo Pùròtẹ́sítáǹtì, ìdílé-ọba Róòmù sì dúró fún ìwo Rẹ́pùblíkà. Àwọn ìwo méjèèjì náà pẹ̀lú ní ìpín àsọtẹ́lẹ̀ méjì. Àwọn Sádùkí àti Fárísì pèsè àkópọ̀ ìlànà àwọn Démókíràtì alátìlẹ́yìn ẹrú ní ìdákọ̀ró sí àwọn Rẹ́pùblíkà alatako-ẹrú; nígbà kan náà wọ́n tún ṣojú ìpín méjì ti àwọn wúńdíá aṣiwèrè ní ìyàtọ̀ sí àwọn wúńdíá ọlọ́gbọ́n. Àwọn Fárísì gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè ni a ń wẹ̀nù kúrò ní àìnírètí àkọ́kọ́, àwọn Sádùkí sì ni a ń wẹ̀nù kúrò ní ìwẹ̀nù tẹ́ńpìlì kejì. Àwọn Fárísì, bí ìjọ Sárdísì, jẹ́wọ́ pé wọ́n ní orúkọ ìyè, ṣùgbọ́n wọ́n ti kú, a sì wẹ̀nù kúrò níbẹ̀ ní àkọ́kọ́; lẹ́yìn náà ni àwọn Sádùkí, àwọn tí wọ́n sẹ́ agbára Ọlọ́run, tí wọ́n sì sẹ́ agbára àti ìránṣẹ́ Ẹkún Òru Àárín. Àwọn Sádùkí ni àwọn ènìyàn májẹ̀mú tí a ń kọjá lọ, àwọn Sádùkí ni àwọn tí ó tẹ́lọ́run pẹ̀lú ìmọ̀lára àwọn ẹ̀dùn ọkàn rere.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “Wíwá Kristi, gẹ́gẹ́ bí a ti kéde rẹ̀ nínú ìránṣẹ́ áńgẹ́lì kìn-ín-ní, ni a lóye pé a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ wíwá ọkọ ìyàwó. Ìtúnṣe tí ó tàn kálẹ̀ gidigidi lábẹ́ ìkéde wíwá Rẹ̀ tí ó súnmọ́, bá ìjáde àwọn wúńdíá náà mu. Nínú àpèjúwe yìí, gẹ́gẹ́ bí ó ti rí nínú èyí ti Mátíù 24, a ṣàfihàn ẹgbẹ́ méjì. Gbogbo wọn ti mú fitílà wọn, Bíbélì, wọ́n sì ti jáde lọ láti pàdé Ọkọ Ìyàwó nípa ìmọ́lẹ̀ rẹ̀. Ṣùgbọ́n nígbà tí “àwọn aṣiwèrè mú fitílà wọn, wọn kò sì mú òróró kankan pẹ̀lú wọn,” “àwọn ọlọ́gbọ́n mú òróró sínú ìkòkò wọn pẹ̀lú fitílà wọn.” Ẹgbẹ́ ìkẹyìn náà ti gba oore-ọ̀fẹ́ Ọlọ́run, agbára ìmúpadàbọ̀sípò àti ìtanímọ́lẹ̀ ti Ẹ̀mí Mímọ́, èyí tí ń sọ ọ̀rọ̀ Rẹ̀ di fitílà fún ẹsẹ̀ àti ìmọ́lẹ̀ fún ọ̀nà. Nínú ìbẹ̀rù Ọlọ́run ni wọ́n ti ń kẹ́kọ̀ọ́ Ìwé Mímọ́ láti mọ òtítọ́, wọ́n sì fi taratara wá ìwà-mímọ́ ọkàn àti ayé. Àwọn wọ̀nyí ní ìrírí ti ara ẹni, ìgbàgbọ́ nínú Ọlọ́run àti nínú ọ̀rọ̀ Rẹ̀, èyí tí ìdánilójú tí ó bàjẹ́ àti ìdádúró kò lè borí. Àwọn mìíràn “mú fitílà wọn, wọn kò sì mú òróró pẹ̀lú wọn.” Wọ́n ti ru ara wọn sókè nípasẹ̀ ìfẹ́kúfẹ̀ẹ́ àkókò. Ìbẹ̀rù bá wọn nípasẹ̀ ìránṣẹ́ náà tí ó kún fún ìfarabalẹ̀, ṣùgbọ́n wọ́n gbẹ́kẹ̀lé ìgbàgbọ́ àwọn ará wọn, wọ́n sì tẹ́lọ́rùn pẹ̀lú ìmọ́lẹ̀ tí ń yọ̀ díẹ̀díẹ̀ ti ìmọ̀lára rere, láìní òye jinlẹ̀ sí òtítọ́ tàbí iṣẹ́ tootọ́ ti oore-ọ̀fẹ́ nínú ọkàn. Àwọn wọ̀nyí ti jáde lọ láti pàdé Olúwa, wọ́n kún fún ìrètí nítorí ìfojúsọ́nà èrè kíákíá; ṣùgbọ́n wọn kò múrasílẹ̀ fún ìdádúró àti ìdánilójú tí ó bàjẹ́. Nígbà tí ìdánwò dé, ìgbàgbọ́ wọn ṣubú, fitílà wọn sì jó di àìlera.” The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Yálà ó jẹ́ ti òṣèlú tàbí ti ẹ̀sìn, àwọn ẹgbẹ́ méjèèjì náà ṣọ̀kan lòdì sí àwọn ọlọ́gbọ́n ní àkókò ìpẹ̀yà ní òru àárín. Níwọ̀n bí a ti sọ èyí, a bẹ̀rẹ̀ àpilẹ̀kọ náà nípa gbígbé kókó náà kalẹ̀ pé mo ń lo ẹsẹ̀ kẹ́rìnlá lórí ìpìlẹ̀ ibi tí a ti gbé e kalẹ̀ nínú sísàn àwọn ẹsẹ̀ náà, ní ìtakora pẹ̀lú ìtẹ̀lé ìṣẹ̀lẹ̀ ìtàn tí àwọn ẹsẹ̀ náà ṣàfihàn. Mo ń lo ọgbọ́n-èrò náà ní ìbámu pẹ̀lú ibi tí a ti gbé ẹsẹ̀ kẹtàlélógún kalẹ̀. Ibi tí a ti gbé àmì ọ̀nà kan kalẹ̀ gbọ́dọ̀ bá ìmúṣẹ rẹ̀ nínú ìtàn mu. Àdéhùn tí àwọn Júù ṣe pẹ̀lú Róòmù ní àkókò àwọn Makkabi ni ó pinnu ibi tí a ó ti fi ẹsẹ̀ náà sílò. “Àwọn ọlọ́ṣà” inú ẹsẹ̀ kẹ́rìnlá, tí wọ́n fi ìran náà múlẹ̀, ṣe bẹ́ẹ̀ ní ọdún 200 BC, gan-an ní ọdún ogun Panium, ṣùgbọ́n ogun náà àti àwọn ọlọ́ṣà náà jẹ́ ààmì méjì ọ̀tọ̀ọ̀tọ̀.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

Àwọn “ajinigbé” náà di apá kan nínú ìtàn náà, kì í ṣe láti fi mú ìsopọ̀ tààrà hàn pẹ̀lú ọjọ́ ogun Panium, bí kò ṣe láti fi dá ìbáṣepọ̀ tí wọ́n ṣe pẹ̀lú alákòóso Ejibiti aláìlera ọmọ ọdún márùn-ún náà tí Antiochus fẹ́ ṣẹ́gun mọ̀. Wọ́n kò fẹ́ kí ìkó wọlé alikama Ejibiti sínú Ilẹ̀-ọba Romu dá rú. Ìbáṣepọ̀ asọtẹ́lẹ̀ ti Romu pẹ̀lú ọba Ejibiti aláìlera ọmọ ọdún márùn-ún ni kókó-ẹ̀kọ́ ẹsẹ̀ náà. Ìdásíwọ́lé yẹn ń fi ohun tí ó ṣẹlẹ̀ lẹ́yìn ìparun tí ó tẹ̀ lé ìgbìmọ̀ Putin láti fi ìṣàkóso ṣọ́ọ̀ṣì Ukraine sábẹ́ ṣọ́ọ̀ṣì Rọ́ṣíà gẹ́gẹ́ bí ó ti rí tẹ́lẹ̀, kí ó tó di 1989, hàn. Ìgbìmọ̀ yẹn ni ó bẹ̀rẹ̀ ìparun díẹ̀díẹ̀ ti ìjọba gúúsù rẹ̀, àti pé nígbà tí Putin bá kú gẹ́gẹ́ bí Ptolemy ṣe kú, tàbí tí a bá lé e kúrò ní ọ̀nà kan náà gẹ́gẹ́ bí a ti lé Uzziah àti Napoleon kúrò, a yọ ọ́ kúrò ní ipò rẹ̀ ní ti asọtẹ́lẹ̀, lẹ́yìn náà sì ni ọ̀wọ́ àwọn aṣáájú mìíràn tí kò ní agbára tó bẹ́ẹ̀ mọ́ ń bójú tó ìjọba rẹ̀. Lẹ́yìn náà, ní àkókò ọba ọmọ ọdún márùn-ún náà, Romu papal ń dá sí i láti dáàbò bo àwọn ìfẹ́-inú rẹ̀, èyí tí í ṣe ṣọ́ọ̀ṣì Ukraine náà.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Ìjọ Pápá kò yan ọ̀kan láàárín Ọ̀rtódọ́sì ti Rọ́ṣíà tàbí ti Úkíréníà; ó ń ṣeré lórí gbogbo ẹgbẹ́ kí ó lè mú gbogbo àwọn ara ẹ̀sìn wá sí abẹ́ àṣẹ rẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn nínú Isaiah mẹ́rin.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Ní ọjọ́ náà ni obìnrin méje yóò di ọkùnrin kan mú, wọ́n yóò sì wí pé, Awa yóò jẹ àkàrà tiwa, a ó sì wọ aṣọ tiwa: kí a kàn jẹ́ kí a máa pe orúkọ rẹ lórí wa, láti mú ẹ̀gàn wa kúrò. Ní ọjọ́ náà ni Ẹ̀ka Oluwa yóò jẹ́ ẹlẹ́wà àti ológo, èso ilẹ̀ yóò sì jẹ́ ọlọ́lá àti ẹwà fún àwọn tí ó sá kúrò ní Israẹli. Yóò sì ṣẹlẹ̀ pé, ẹni tí a fi sílẹ̀ ní Sioni, àti ẹni tí ó ṣẹ́kù ní Jerusalẹmu, ni a ó pè ní mímọ́, àní gbogbo ẹni tí a kọ sínú àwọn alààyè ní Jerusalẹmu. Isaiah 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Ìjọ́ pàápàá gba àkóso lórí gbogbo àwọn ẹgbẹ́ ẹ̀sìn, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí obìnrin méje, ìyẹn ni pé gbogbo àwọn ìjọ. Àwọn ìjọ méje wọ̀nyí fẹ́ kí a máa pè wọ́n ní catholic, èyí tí ó túmọ̀ sí àgbáyé, ó sì hàn gbangba pé kì í ṣe àwọn ènìyàn Ọlọ́run wọ́n, nítorí wọ́n pinnu láti wọ aṣọ tiwọn fúnra wọn. Ìṣọ̀kan gbogbo àwọn ẹgbẹ́ ẹ̀sìn tí wọ́n fẹ́ wọ aṣọ ènìyàn tiwọn ṣẹlẹ̀ ní àkókò tí àwọn tí ó wà ní “Jerusalem shall be called holy,” èyí tí ó jẹ́ àkókò tí ẹ̀ka Oluwa yí padà láti jẹ́ àwọn ènìyàn Laodicea sí àwọn ènìyàn Philadelphia, níbi tí ìjọ́ pàápàá ti di orí gbogbo àwọn ẹgbẹ́ ẹ̀sìn ní àkókò gan-an náà tí a ó sì tún fi í ṣe orí gbogbo àwọn ẹgbẹ́ ìṣèlú.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

Ní ọdún 1989, ìjọ Ukraini jẹ́ àmì ọba àríwá tí ń gba Soviet Union kúrò lọ́wọ́, àti pé Putin yóò wá ọ̀nà láti mú ìbáṣepọ̀ ìtẹríba àtijọ́ padà bọ̀sípò, yóò sì gba ẹ̀tẹ̀ sí iwájú orí rẹ̀, yóò sì bẹ̀rẹ̀ inúnibíni sí ẹ̀sìn tí kọ ìbéèrè rẹ̀. Inúnibíni náà ṣẹlẹ̀ ní orílẹ̀-èdè Ptolemy fúnra rẹ̀, ní ìlú Alexandria, nítorí náà àwọn ìjọ tó wà nínú Russia tí Romu ní ipa lórí wọn yóò di ibi-afẹ́ Putin, àti òpin rẹ̀. Bí Trump ṣe ń pèsè sílẹ̀ fún ogun Panium, ìbáṣepọ̀ rẹ̀ tó hàn gbangba pẹ̀lú olùdáàbò bo ọba-ọmọ ará Ejibiti tí a ti sọ di aláìlera ni a ṣe ìdánimọ̀ rẹ̀ ní 2025. Agbára Romu tí ó dáàbò bo ọba-ọmọ ará Ejibiti ní 200 BC, kì yóò dáàbò bo ọba-ọmọ náà nígbà náà. Òun yóò ràn lọ́wọ́ láti mú òpin ọba-ọmọ náà wá. Romu gẹ́gẹ́ bí olùdáàbò bo Ejibiti ní 200 BC, ṣàpẹẹrẹ Romu gẹ́gẹ́ bí apanirun Ejibiti ní ogun Panium.

## Millerites

Àwọn ọmọ-ẹ̀yìn Miller

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Àwọn ọmọ-ẹ̀yìn Miller kò rí agbára Romu mẹ́ta; méjì péré ni wọ́n rí, ṣùgbọ́n òtítọ́ wọn jẹ́ òtítọ́, bí ó tilẹ̀ rí bẹ́ẹ̀. Ìmọ̀ ọgbọ́n àsọtẹ́lẹ̀ tí Antiochus dúró gẹ́gẹ́ bí àmì ń jẹ́ kí a lè fi ẹsẹ̀ kẹrìnlá sílò nínú ìtàn kan tí ó ṣáájú ẹsẹ̀ kẹẹ́dógún, bí ó tilẹ̀ jẹ́ pé ìtàn tí ó kọ́kọ́ mú àwọn ẹsẹ̀ náà ṣẹ fi ẹsẹ̀ kẹrìnlá àti kẹẹ́dógún sí ọdún 200 BC. Èmi ń sọ pé ẹsẹ̀ kẹẹ́rìndínlógún ni òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́, pé ẹsẹ̀ kẹrìnlá sì jẹ́ 2025, àti pé ẹsẹ̀ kẹẹ́dógún ni ogun Panium tí ó ṣì wà ní ọjọ́ iwájú. Antiochus fi hàn pé àwọn ogun mẹ́ta náà jẹ́ ìlà àsọtẹ́lẹ̀ kan ṣoṣo, nítorí pé ó wà ní gbogbo ogun mẹ́tẹ̀ẹ̀ta náà; ṣùgbọ́n ó tún fi ẹ̀rí múlẹ̀ fún ìdájọ́ tí mo ń fi kalẹ̀ pé ìlò àwọn ẹsẹ̀ náà ní ọjọ́ ìkẹyìn, nígbà tí a bá pín wọn ní òtítọ́ pẹ̀lú ọ̀nà ìlà lórí ìlà.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus wà ní gbogbo ogun mẹ́tẹ̀ẹ̀ta náà, àti ní ọjọ́ ìkẹyìn ó dúró fún agbára aṣojú ìpápá ní ọdún 1989 (Reagan àti Orílẹ̀-Èdè Amẹ́ríkà), 2014 (Zelenskyy àti Ukraine), lẹ́yìn náà ní ogun Panium ó jẹ́ agbára aṣojú kan náà gẹ́gẹ́ bí ti 1989, nítorí Jésù máa ń ṣojú òpin pẹ̀lú ìbẹ̀rẹ̀ ní gbogbo ìgbà. Ronald Reagan ti kú, a sì ti sin ín, nítorí náà ẹ̀rí ìtàn Antiochus péye gẹ́gẹ́ bí òye àwọn Millerite, ṣùgbọ́n ó wà lábẹ́ àwọn òfin tí ń ṣàkóso ìlò ọ̀nà line upon line. Agbára aṣojú ìpápá tó kẹ́yìn nínú àwọn ẹsẹ̀ náà ni Trump, bí ó tilẹ̀ jẹ́ pé ní ti ìtàn Antiochus wà ní gbogbo ogun mẹ́tẹ̀ẹ̀ta. Láti lè mú ẹsẹ̀ kẹtàlá ṣẹ, Trump ní láti pàdánù ìdìbò kejì, nítorí nínú ẹsẹ̀ kẹtàlá ó “padà wá,” pẹ̀lú agbára ju tẹ́lẹ̀ lọ, tó lágbára tó láti gba ìbọn kan ní etí, èyí tí pẹ̀lú àtàǹpàkò ọwọ́ ọ̀tún àti ìka ẹsẹ̀ ńlá ọ̀tún ni a yẹ kí a fi ẹ̀jẹ̀ yàn, nígbà tí a ń yàn àwọn àlùfáà.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan ṣàpẹẹrẹ Trump, nítorí Reagan ni ẹni àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn láti àkókò òpin ní ọdún 1989. Lincoln ṣàpẹẹrẹ Trump, nítorí òun ni ààrẹ Republikani àkọ́kọ́. Àwọn Démókíràtì tó fara mọ́ ẹrú, ní ìfọwọ́sowọ́pọ̀ pẹ̀lú Róòmù, pa Lincoln, àti pé Ronald Reagan àti ẹlẹgbẹ́ rẹ̀ ti ìjọ póòpù, John Paul II, jèèjì la ìgbìyànjú ìpànìyàn já. Wọ́n pa Trump ní ti òṣèlú ní ọdún 2020, pẹ̀lú ìdìbò tí wọ́n jí gẹ́gẹ́ bí ìmúṣẹ Ìfihàn orí kọkànlá, ẹsẹ̀ keje, lẹ́yìn náà ní ọdún 2024 a jí i dìde gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kọkànlá.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Nígbà tí wọ́n bá sì ti parí ẹ̀rí wọn, ẹranko náà tí ń gòkè jáde láti inú ibú àìnísàlẹ̀ yóò jagun sí wọn, yóò sì borí wọn, yóò sì pa wọ́n. … Àti lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Ifihan 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Àjíǹde Trump ni “ìpadàbọ̀” rẹ̀ tí ẹsẹ̀ kẹtàlá sọ, ó sì tún pèsè àfìkún àfihàn ìwà àbùdá kan ti Róòmù, nítorí Róòmù ni “ẹ̀kẹjọ tí ó ti inú àwọn méje wá,” Trump sì jẹ́ àwòrán Róòmù.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì í ṣe mọ́, àní òun náà ni ẹ̀kẹjọ; ó sì jẹ́ ti àwọn méje náà, ó sì ń lọ sínú ìparun. Ìfihàn 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Àkókò kejì tí Trump tún wà lórí ipò ààrẹ mú un di ààrẹ kẹjọ láti ìgbà Reagan wá, àti nítorí pé òun náà jẹ́ ẹ̀kẹfà, Trump, ní ìbámu pẹ̀lú ìjọba póòpù, ni “ẹni kẹjọ, ẹni tí ó sì jẹ́ lára àwọn méje.” Nọ́mbà mẹ́jọ ni ààmì àjíǹde, èyí sì ń tẹnumọ́ pé òun, gẹ́gẹ́ bí àwòrán ìjọba póòpù, ní láti ní ọgbẹ́ ikú tí a mú láradá kí ó lè “padà wá.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a gbá a lára títí dé ikú; a sì mú ọgbẹ́ ikú rẹ̀ lára dá: gbogbo ayé sì yà lẹ́yìn ẹranko náà. Ìfihàn 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Nígbà tí a bá mú ọgbẹ́ ikú náà láradá, ayé “ṣe ìyanu lẹ́yìn ẹranko náà,” àti nígbà tí a jí Trump dìde gẹ́gẹ́ bí ẹni kẹ́jọ tí í ṣe ọ̀kan nínú àwọn méje ní ọdún 2024, ó “padà wá,” gbogbo ayé sì ṣe ìyanu lẹ́yìn rẹ̀.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ìfihàn 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump “padà” nínú ìdìbò ọdún 2024, lẹ́yìn náà ní ọdún 2025, òun àti póòpù Leo ni a tún fi sí ọ́fíìsì. Jésù fi ìkìlọ̀ tààrà àti títọ́ fún ẹnikẹ́ni tí ó bá fẹ́ rí i.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Nítorí náà, nígbà tí ẹ̀yin bá rí ìríra ìdahoro náà, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Dáníẹ́lì wòlíì, tí ó dúró ní ibi mímọ́, (ẹnikẹ́ni tí ó bá kà á, kí ó yé e.) Mátíù 24:15.

Mark says it perhaps a little clearer.

Máàkù sọ ọ bóyá ní ìtànná díẹ̀ sí i.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Ṣùgbọ́n nígbà tí ẹ bá rí ìríra ìsọdahoro, èyí tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Dáníẹ́lì wòlíì, tí ó dúró níbi tí kò yẹ kí ó dúró, (ẹ jẹ́ kí ẹni tí ń ka a yé e,) nígbà náà, ẹ jẹ́ kí àwọn tí ó wà ní Jùdíà sá lọ sí àwọn òkè. Máàkù 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Ìríra ìparun ni Róòmù nínú ọ̀kọ̀ọ̀kan ìpínlẹ̀ mẹ́ta rẹ̀. Róòmù abọ̀rìṣà, ti póòpù, àti ti òde òní, ọ̀kọ̀ọ̀kan wọn jẹ́ àmì ìkìlọ̀ fún àwọn ènìyàn Ọlọ́run. A gbọ́dọ̀ mọ ìkìlọ̀ náà nígbà tí Róòmù bá wà ní “ibi mímọ́” tàbí níbi “tí kò yẹ kí ó wà.” Ilẹ̀ ológo ni ilẹ̀ mímọ́ nínú Ìwé Mímọ́, Amẹ́ríkà sì ni ilẹ̀ ológo ti ẹ̀mí.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Olúwa yóò sì jogún Juda gẹ́gẹ́ bí ipa tirẹ̀ ní ilẹ̀ mímọ́, yóò sì tún yan Jerusalẹmu. Ẹ dakẹ́, ẹ̀yin gbogbo ẹ̀dá alààyè, níwájú Olúwa: nítorí ó ti dìde láti inú ibùgbé mímọ́ rẹ̀. Sekaria 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Nígbà tí ẹ bá rí Róòmù dúró ní ibi mímọ́, Olúwa ń yan Jérúsálẹ́mù gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Rẹ̀ fún ìgbà ìkẹyìn. Nígbà tí Reagan, ẹni àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ, ṣe àtòjọ ìṣọ̀kan aṣírí pẹ̀lú aṣòdìsí-Kristi ti àsọtẹ́lẹ̀ Bíbélì, ó ṣàpẹẹrẹ ìṣọ̀kan gbangba pẹ̀lú Róòmù láti ọwọ́ ààrẹ kẹjọ àti ẹni ìkẹyìn láti ìgbà òpin ní 1989. Àwọn àmì Omega sábà máa ń yí àwọn ànímọ́ ti àmì Alpha padà.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Ìfìdímúlẹ̀ Pope Leo àti Trump ní ọdún 2025 ń fi ìbáṣepọ̀ gbangba hàn láàárín ẹranko òkun àti ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá. Ìpadà sí ìsọ̀kan gbangba ti Trump àti Leo, èyí tí ìsọ̀kan aṣínà ti Reagan àti John Paul II ti ṣàpẹẹrẹ rẹ̀, ń jẹ́ kí a mọ̀ pé ìtìlẹ́yìn ọmọ-aládé Ejibiti tí ó mú ẹsẹ̀ kẹrìnlá ṣẹ ní ọdún 200 BC, ń ṣojú àìsí ìtìlẹ́yìn ní àwọn ọjọ́ ìkẹyìn.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 fi ìran ìpìlẹ̀ tàbí àsọtẹ́lẹ̀ ti òde múlẹ̀, nítorí ó gbé Róòmù ga gẹ́gẹ́ bí ìkìlọ̀ Róòmù tí Dáníẹ́lì fi àmì “ìríra ìsọdahoro” mọ̀. Ìkìlọ̀ ìríra ìsọdahoro náà máa ń ṣẹlẹ̀ ṣáájú ìparun tí “ìsọdahoro” dúró fún. Nínú ìdótì Jérúsálẹ́mù lábẹ́ Kẹsítíọ̀sì, a ṣàpẹẹrẹ ìkìlọ̀ náà nípa fífi àwọn àsíá àṣẹ Róòmù sílẹ̀ sínú àgbègbè mímọ́ ti ibi mímọ́. Àwọn tí wọ́n rí i, tí wọ́n lóye, tí wọ́n sì ṣègbọràn, fi ìlú náà sílẹ̀, a sì dáàbò bo wọ́n nígbà tí a tún bẹ̀rẹ̀ ìdótì náà. Wọ́n rí àmì ìkìlọ̀ Róòmù. Àwọn Kristẹni tí wọ́n yà ara wọn kúrò nínú ìjọ Pẹ́gámọ̀sì tí a ti bà jẹ́, àti lẹ́yìn náà nínú ìjọ Tàyátírà, sá lọ sí aginjù nígbà tí wọ́n rí ènìyàn ẹ̀ṣẹ̀ jókòó nínú tẹ́ńpìlì Ọlọ́run. Àwọn ẹlẹ́rìí wọ̀nyí ń fi ìkìlọ̀ ìríra ìsọdahoro tí Dáníẹ́lì sọ̀rọ̀ rẹ̀ hàn ní àwọn ọjọ́ ìkẹyìn.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

A ti fi hàn léraléra pé ọdún 1888 ni ìdótì Cestius, àti ìparí ìṣòro òfin Ọjọ́ Àìkú ni ìdótì Titu. Àwọn àbá òfin Ọjọ́ Àìkú ti Blair ti àwọn ọdún 1880, pẹ̀lú àwọn òfin Ọjọ́ Àìkú tí a mú ṣiṣẹ́ ní àwọn ìpínlẹ̀ kan ní gúúsù ní àwọn ọdún 1880, ni ìkìlọ̀ Cestius, tí ó sì tún samisi ìlà ìyàtọ̀ nínú ìmọ̀ràn Sister White nípa gbígbé ní ìgbèríko. Ṣáájú àwọn ọdún 1880, ìmọ̀ràn rẹ̀ ni pé ní ọjọ́ iwájú a yóò nílò láti kó lọ sí ìgbèríko, ṣùgbọ́n lẹ́yìn àwọn ọdún 1880, gbígbé ní ìgbèríko jẹ́ ohun tí ó yẹ kí a ti ṣe tán tẹ́lẹ̀. Àmì ìkìlọ̀ àwọn àbá òfin Blair, tí ń gbé àmì àṣẹ agbára papacy ró nípasẹ̀ bí a ṣe ń jíròrò rẹ̀ ní àwọn ọdún 1880, ṣàpẹẹrẹ Patriot Act ní 9/11, nítorí angẹli Ìfihàn mẹ́rìnlélógún farahàn nínú àwọn ìtàn méjèèjì wọ̀nyí.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 jẹ́ ìkìlọ̀ Cestius tí ń fi àṣẹ rẹ̀ sí ibi mímọ́ níbi tí kò yẹ kí ó wà, nítorí pé ní 9/11 òfin Róòmù rọ́pò òfin Gẹ̀ẹ́sì. Nínú Àwọn Ìdánwò Pelosi ti ọdún 2021, a kọ ìpínrọ̀ due process sílẹ̀, èyí sì dúró fún ìgbésẹ̀ mìíràn síwájú sí ìdótì Titus, èyí tí ó parí ní òfin Sunday tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Ìdótì náà jẹ́ àkókò kan. 1888 ń sọ nípa ìṣọ̀tẹ̀ ìwo inú ti Pùrótẹ́sítáǹtì, àti 9/11 ń sọ nípa ìṣọ̀tẹ̀ ìwo òde ti Republikani. Ìgbékalẹ̀ póòpù láti ilẹ̀ ológo náà ní ọdún kan náà tí a tún ti gbé ààrẹ ìkẹyìn kalẹ̀ pẹ̀lú, dúró fún ìkìlọ̀ ìkẹyìn ti ìríra ìparun tí ń dúró níbi tí kò yẹ kí ó dúró, ní ìṣáájú díẹ̀ kí ogun Panium tó bẹ̀rẹ̀. Ogun Panium ń darí taara sínú òfin Sunday àti ogun Actium, èyí tí ó ṣojú ìdènà kẹta àti ìkẹyìn fún Róòmù keferi, lẹ́yìn náà Róòmù keferi sì ṣe ìṣàkóso gíga jù lọ fún ọdún 360 gẹ́gẹ́ bí ìmúṣẹ Daniẹli 11:24. Ní òfin Sunday, ìjọba kẹfà àti ìkejìlá ni Róòmù ṣẹ́gun pọ̀, Róòmù òde-òní sì jọba fún wákàtí àpẹẹrẹ kan, tàbí oṣù méjìlélógójì àpẹẹrẹ.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

Nínú ẹsẹ̀ kẹrìndínlógún, Pómpeì, ẹni tí ó ṣẹ̀ṣẹ̀ ṣẹ́gun àwọn ìdènà àkọ́kọ́ ti Róòmù keferi ní Síríà, lẹ́yìn náà sì ṣẹ́gun Jerúsálẹ́mù. Pómpeì wó àwọn ìdènà méjì àkọ́kọ́ ti Róòmù lulẹ̀, Ágústù Késárì sì ṣẹ́gun ẹ̀kẹta ní Actium. Róòmù òde-òní kọ́kọ́ ṣẹ́gun ọba gúúsù ní 1989 gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ ogójì, àti gẹ́gẹ́ bí a ti fi hàn ní àpẹẹrẹ nínú ẹsẹ̀ mẹ́wàá. Lẹ́yìn náà, ní àkókò òfin Ọjọ́-Àìkú, Róòmù òde-òní ṣẹ́gun ìdènà rẹ̀ kejì àti kẹta pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà Ìṣọ̀kan Àwọn Orílẹ̀-Èdè sì fara mọ́ ọn lójúkan nípa fífi ìjọba wọn fún agbára póòpù. Róòmù keferi ṣẹ́gun méjì pẹ̀lú Pómpeì, lẹ́yìn náà sì ṣẹ́gun ọ̀kan; Róòmù póòpù sì ṣẹ́gun ọ̀kan ní 1989, lẹ́yìn náà méjèèjì tí ó tẹ̀lé e nínú ẹsẹ̀ kẹrìndínlógún, níbi tí a ti fi àmì Pómpeì sí gẹ́gẹ́ bí ẹni tí ó ṣẹ́gun ìgbà kejì.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Bóyá ó jẹ́ ìdènà kẹta ní Actium fún Róòmù keferi, tàbí nígbà tí a yọ àwọn Goths, tí wọ́n dúró fún ìdènà kẹta náà, kúrò ní ìlú Róòmù ní ọdún 538, nígbà tí Róòmù bá borí ìdènà kẹta, ó máa ń jọba lọ́nà aláṣẹ gíga jùlọ.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Nítõtọ́, Olúwa Ọlọ́run kì yóò ṣe nǹkan kan, bí kò ṣe pé ó ti ṣí àṣírí rẹ̀ payá fún àwọn ìránṣẹ́ rẹ̀, àwọn wòlíì. Ámósì 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Dájúdájú ni Olúwa yóò fi ìfihàn ìkẹyìn àmì ìkìlọ̀ náà hàn, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìríra ìparun nínú ìwé Dáníẹ́lì, kí ìparun tó dé. Àmì ìkìlọ̀ náà ni ìṣọ̀kan gbangba, ní ìyàtọ̀ sí ìṣọ̀kan aṣírí Reagan, tí a ń ṣàpẹẹrẹ rẹ̀ ní ọdún 2025. Olúwa kì yóò mú ìjìyà wá láì kọ́kọ́ fi ìkìlọ̀ hàn, Amósì sì sọ ní kedere ohun tí ìfihàn aṣírí náà sí àwọn ìránṣẹ́ Rẹ̀ jẹ́, àti ẹni tí a tọ́ka sí i.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Ẹ gbọ́ ọ̀rọ̀ yìí tí Olúwa ti sọ sí yín, ẹ̀yin ọmọ Israẹli, sí gbogbo ìdílé tí mo mú gòkè wá láti ilẹ̀ Ejibiti, pé, Ẹ̀yin nìkan ni mo ti mọ̀ lára gbogbo àwọn ìdílé ayé: nítorí náà èmi yóò fi ìyà jẹ yín nítorí gbogbo ẹ̀ṣẹ̀ búburú yín. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Ámósì ń bá ìran ìkẹyìn àwọn ènìyàn májẹ̀mú àyànfẹ́ Ọlọ́run tí a óò jẹ̀bi sọ̀rọ̀, ní ìbámu pẹ̀lú àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún [25] tí wọ́n foríbalẹ̀ fún oòrùn nínú Ìsíkíẹ́lì orí kẹjọ. Ámósì ń gbé ìránṣẹ́ Laodíkéà kalẹ̀, èyí tí í ṣe ìhìnrere angẹli kẹta ní àkókò ìparẹ́ ẹ̀ṣẹ̀ ní àsìkò ìdájọ́ àwọn alààyè. Ìkìlọ̀ Ámósì dá lórí ìṣọ̀kan ẹgbẹ́ méjì.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Ṣé ẹni méjì lè bá ara wọn rìn pọ̀, bí kò ṣe pé wọ́n ti fara mọ́ra? Ṣé kìnnìún yóò ké ramúramù nínú igbó, nígbà tí kò bá ní ẹran ọdẹ? ṣé ọmọ kìnnìún yóò ké jáde láti inú ihò rẹ̀, bí kò bá mú nǹkan kan? Ṣé ẹyẹ lè ṣubú sínú àdẹ̀gẹ̀ lórí ilẹ̀, níbi tí kò sí ìdẹ̀kùn fún un? ṣé ẹni kan yóò gbé ìdẹ̀kùn sókè kúrò lórí ilẹ̀, nígbà tí kò bá mú nǹkan rárá? Ṣé a ó ha fọn kàkàkí ní ìlú, tí àwọn ènìyàn kì yóò sì bẹ̀rù? Ṣé ibi yóò ha wà ní ìlú kan, tí Olúwa kò sì ṣe é? Ámósì 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Ìkìlọ̀ nípa ẹni méjì tí ń bá ara wọn rìn pọ̀ gẹ́gẹ́ bí ẹni kan, ni a fi sílẹ̀ nínú àyíká ìdẹkùn tí ń mú ẹyẹ láti ilẹ̀ ayé. Àwọn ẹyẹ jẹ́ ààmì àwọn ẹ̀gbẹ́ ẹ̀sìn, papacy sì jẹ́ àgò fún gbogbo ẹyẹ àìmọ́ àti ẹlẹ́gbin ní inú Ìfihàn.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Ó sì ké pè pẹ̀lú ohùn ńlá, ní kíkankíkan, pé, Babeli ńlá ti ṣubú, ó ti ṣubú, ó sì ti di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdádúró gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ tí a sì kórìíra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ ìgbádùn adùn rẹ̀. Ifihàn 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Ẹyẹ tí ó wà nínú àgò jẹ́ ẹyẹ tí a ti mú ní ìgbèkùn; àti nígbà tí orílẹ̀-èdè kan bá ṣe àgbèrè pẹ̀lú aṣẹ́wó Róòmù, ó di ẹyẹ tí a ti mú ní ìgbèkùn. Ẹyẹ tí a sì gbé sókè lókè gbogbo àwọn ẹyẹ àsọtẹ́lẹ̀ mìíràn ni agbára náà tí ilé rẹ̀ onípín mẹ́ta ti a kọ́, tí a fi ìdí múlẹ̀ ní òfin Ọjọ́ Àìkú, ní ipò rẹ̀, èyí tí í ṣe Ṣínárì, èyí tí í ṣe Bábílónì. Ẹyẹ náà ni ó gba ọgbẹ́ ikú ní ọdún 1798, tàbí gẹ́gẹ́ bí Sekaráyà ti sọ, tí a fi ìbòrí aṣáájú bo agbọ̀n rẹ̀, ṣùgbọ́n lẹ́yìn náà ni àwọn ẹyẹ ẹ̀mí-òkùnkùn àti Pùròtẹ́sítáǹtì apẹ̀yìndà gbé e sókè.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Nígbà náà ni áńgẹ́lì tí ń bá mi sọ̀rọ̀ jáde wá, ó sì wí fún mi pé, Gbé ojú rẹ sókè nísinsin yìí, kí o sì wo ohun tí ó ń jáde lọ yìí. Mo sì wí pé, Kí ni í ṣe? Ó sì wí pé, Èyí ni ẹ́fà tí ń jáde lọ. Ó tún wí pé, Èyí ni ìrí wọn ní gbogbo ilẹ̀ ayé. Sì kíyèsí i, a gbé tálẹ́ǹtì aṣáájú sókè: obìnrin kan sì ni èyí tí ó jókòó láàrín ẹ́fà náà. Ó sì wí pé, Èyí ni ìwà búburú. Ó sì sọ ọ́ sínú àárín ẹ́fà náà; ó sì sọ òṣùwọ̀n aṣáájú náà lé ẹnu rẹ̀. Nígbà náà ni mo tún gbé ojú mi sókè, mo sì wò ó, sì kíyèsí i, obìnrin méjì jáde wá, ẹ̀fúùfù sì wà nínú ìyẹ́ wọn; nítorí wọ́n ní ìyẹ́ bí ìyẹ́ àkọ̀: wọ́n sì gbé ẹ́fà náà sókè láàárín ilẹ̀ ayé àti ọ̀run. Nígbà náà ni mo wí fún áńgẹ́lì tí ń bá mi sọ̀rọ̀ pé, Ibò ni àwọn wọ̀nyí ń gbé ẹ́fà náà lọ? Ó sì wí fún mi pé, Láti kọ́ ilé kan fún un ní ilẹ̀ Ṣínárì; a ó sì fi í múlẹ̀, a ó sì gbé e kalẹ̀ níbẹ̀ lórí ìpìlẹ̀ tirẹ̀. Sekariah 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Ìdẹkùn Ámósì mú ẹyẹ láti orí ilẹ̀ ayé, nítorí ó ṣojú ìṣọ̀kan tí ó ṣáájú òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, níbi tí a ó ti mú ẹyẹ-ayé; àti gẹ́gẹ́ bí Ámósì ti sọ, ìṣọ̀kan náà jẹ́ ìbáwí sí Ìjọ Àdífẹ́ntì Ọjọ́ Keje ti Laodíkea, nítorí a ó fẹ́ ìpè ìkìlọ̀ kan ní ìlú, èyí tí wọn kì yóò gbà láti gbọ́.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Ṣé a ó ha fọn ìpè ní ìlú, tí àwọn ènìyàn kì yóò sì bẹ̀rù? Ṣé ibi yóò ha wà ní ìlú kan, tí Olúwa kò sì ṣe é? Nítòótọ́, Olúwa Ọlọ́run kì yóò ṣe ohunkóhun, bí kò ṣe pé ó ti ṣí àṣírí rẹ̀ payá fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Kìnìún ti ké ramúramù, ta ni kì yóò bẹ̀rù? Olúwa Ọlọ́run ti sọ̀rọ̀, ta ni ó lè ṣe àìsọtẹ́lẹ̀? Ámósì 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Kìnnìún tí ń ké ramúramù ni Kìnnìún ẹ̀yà Júdà, ẹni tí ó dúró fún Kristi nígbà tí Ó fi èdìdì sí Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀, tí Ó sì tún yọ èdìdì náà kúrò. Àjọṣepọ̀ gbangba ti ọdún 2025 ni ìdótì Cestius, a sì fi àmì àwọn ọlọ́ṣà lòdì sí àwọn ènìyàn Ọlọ́run múlẹ̀ nígbà tí ẹ bá rí méjì ń rìn pọ̀ tí kò yẹ kí wọ́n jọ wà láéláé. Róòmù tí ó darapọ̀ tí ó sì bá àwọn Pùròtẹ́sítáǹtì mu jẹ́ ọ̀rọ̀ ìtakora nínú ara rẹ̀, nítorí pé láti jẹ́ Pùròtẹ́sítáǹtì túmọ̀ sí láti tako Róòmù.

We will continue these things in the next article.

A ó tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.

## Too Late to Escape the Snare

Ó ti Pẹ́ Láti Sá Kúrò Nínú Ẹ̀gẹ́ náà

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Kí a sì rántí èyí pé, ìgbéraga Róòmù ni pé òun kì í yí padà láé. Àwọn ìlànà Gregory VII àti Innocent III ṣì ni àwọn ìlànà Ìjọ Roman Catholic. Bí ó sì bá ní agbára nìkan, yóò fi wọ́n sínú ìṣe pẹ̀lú agbára púpọ̀ báyìí gẹ́gẹ́ bí ó ti ṣe ní àwọn ọ̀rúndún tí ó kọjá. Àwọn Protestant kò mọ díẹ̀ nípa ohun tí wọ́n ń ṣe nígbà tí wọ́n dábàá láti gba ìrànlọ́wọ́ Róòmù nínú iṣẹ́ gbígbé ọjọ́ Àìkú ga. Nígbà tí wọ́n ti pinnu sí mímú ète wọn ṣẹ, Róòmù ń lépa láti tún fi agbára rẹ̀ múlẹ̀, láti gba ipò gíga tí ó pàdánù padà. Kí ìlànà náà bá lè fi ẹsẹ̀ múlẹ̀ lẹ́ẹ̀kan ní Orílẹ̀-èdè Amẹ́ríkà pé ìjọ lè lo tàbí ṣàkóso agbára ìjọba; pé a lè fi àwọn òfin ayé mú kí a pa àwọn ìṣe ìsìn mọ́; ní kúkúrú, pé àṣẹ ìjọ àti ìjọba yóò máa jẹ akoso lórí ẹ̀rí-ọkàn, ìṣẹ́gun Róòmù ní ilẹ̀ yìí yóò dájú.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ọ̀rọ̀ Ọlọ́run ti fi ìkìlọ̀ fún nípa ewu tí ń bọ̀; bí a bá kọ̀ láti fiyè sí i, ayé Pùròtẹ́sítáǹtì yóò mọ ohun tí ète Róòmù jẹ́ ní ti gidi, nígbà tí yóò ti pẹ́ jù láti sá kúrò nínú ìdẹ̀kùn náà. Òun ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń ṣiṣẹ́ ipa wọn nínú àwọn gbọ̀ngàn ìṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Òun ń kó àwọn ilé gíga rẹ̀ tí ó ga tí ó sì lágbára jọ, nínú àwọn ibi ìkọ̀kọ̀ wọn níbi tí a ó ti tún ṣe àwọn inúnibíni rẹ̀ ìgbà àtijọ́. Ní ọ̀nà àṣírí àti láìjẹ́ kí a fura sí i, òun ń fún agbára rẹ̀ ní okun láti mú àwọn ète tirẹ̀ ṣẹ nígbà tí àkókò yóò dé fún un láti lu. Gbogbo ohun tí ó fẹ́ ni ipò àǹfààní, èyí sì ti ń jẹ́ kí ó rí tẹ́lẹ̀. Láìpẹ́ a ó rí, a ó sì ní ìrírí ohun tí ète apá Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà tí yóò sì ṣègbọràn sí ọ̀rọ̀ Ọlọ́run yóò ní báyìí fà ẹ̀gàn àti inúnibíni sí ara rẹ̀.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Àgbáyé kan wà tí ó dùbúlẹ̀ nínú ìwà-búburú, nínú ẹ̀tàn, àti nínú ìtanrànjẹ, nínú òjìji ikú gidi,—ó ń sùn, ó ń sùn. Ta ni ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé ọkàn mi lọ sí ọjọ́ iwájú nígbà tí a ó fi àmì náà hàn, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ láti rí òróró gbà fún àfikún kún fìtílà wọn, wọ́n yóò sì rí i ní pẹ̀ jù pé ìwà, tí a fi òróró náà ṣàpẹẹrẹ, kì í ṣe ohun tí a lè gbé kọjá sí ẹlòmíràn. Òróró náà ni òdodo Kristi. Ó dúró fún ìwà, ìwà náà kì í sì í ṣe ohun tí a lè gbé kọjá sí ẹlòmíràn. Kò sí ènìyàn tí ó lè rí i dájú fún ẹlòmíràn. Olúkúlùkù gbọ́dọ̀ rí ìwà tí a ti wẹ́ mọ́ kúrò nínú gbogbo àbàwọ́n ẹ̀ṣẹ̀ fún ara rẹ̀.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Bí mo ṣe ń wo àwọn ọkàn tálákà tí ń kú nítorí àìní òtítọ́ ìsinsìnyí, tí mo sì rí i pé àwọn kan tí wọ́n jẹ́wọ́ pé wọ́n gbà òtítọ́ náà gbọ́ ń jẹ́ kí wọ́n kú nípa dídìmọ́ àwọn ohun ìrànlọ́wọ́ tí ó yẹ fún ìtẹ̀síwájú iṣẹ́ Ọlọ́run, ìran náà pọ̀jù ní ìrora, mo sì bẹ́ angẹli náà pé kí ó mú un kúrò lọ́dọ̀ mi. Mo rí i pé nígbà tí ọ̀ràn Ọlọ́run bá pe fún díẹ̀ nínú ohun ìní wọn, bí ọdọmọkùnrin tí ó tọ Jesu wá (Matthew 19:16–22), wọ́n a sì lọ kúrò pẹ̀lú ìbànújẹ́, àti pé láìpẹ́, ìyọnu tí ń kún jáde yóò kọjá lórí wọn, yóò sì gba gbogbo ohun ìní wọn lọ pátápátá, lẹ́yìn náà yóò ti pẹ́ jù láti fi ohun ayé rúbọ, àti láti kó ìṣúra pamọ́ sí ọ̀run.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Júdásì rí i pé ìbẹ̀bẹ̀ rẹ̀ jẹ́ asán, ó sì sáré jáde kúrò nínú gbọ̀ngàn náà nípa kéde pé, Ó ti pẹ́ jù! Ó ti pẹ́ jù! Ó nímọ̀lára pé òun kò lè yè láti rí Jésù nígbà tí a ó kàn án mọ́ àgbélébùú, ó sì jáde lọ nínú ìrẹ̀wẹ̀sì, ó sì lọ so ara rẹ̀.” The Desire of Ages, 722.

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