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# Panium - Number Eleven Eleven

Panium - Nọ́mbà Mọ́kànlá Mọ́kànlá

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Mọ́kànlá, Mọ́kànlá: Ẹ̀rí Àsọtẹ́lẹ̀ ti Dáníẹ́lì àti Ìfihàn

Author

Jeff Pippenger

Published

August 9, 2025

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It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Ó ti jẹ́ ìlànà gígùn fún mi láti dé ibi yìí nínú ìkẹ́kọ̀ọ́ Panium, àti pé àkọlé náà, “Mókànlá, Mókànlá,” ni a fi ń tẹnu mọ́ ọn pé Kìnnìún ẹ̀yà Júdà ṣètò ìwé Dáníẹ́lì àti ìwé Ìfihàn papọ̀ láti gbékalẹ̀ àwọn ìlà inú àti ìlà òde ti ìtàn fífi èdìdì di àwọn ènìyàn Ọlọ́run nínú orí kọkànlá àti ẹsẹ̀ kọkànlá. Díẹ̀ kí ìdánwò oore-ọ̀fẹ́ tó parí, a paṣẹ kan láti ṣí àsọtẹ́lẹ̀ inú Ìfihàn tí a ti fi èdìdì dì mọ́ títí di àsìkò tí àwọn ìtàn àsọtẹ́lẹ̀ inú àti òde tí àwọn ìlà méjì ti mókànlá—mókànlá ń ṣojú fún, tí a rí nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn, fi di òtítọ́ ìsinsin yìí.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ó sì wí fún mi pé, “Má ṣe dì ín mú àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí; nítorí àkókò náà ti sún mọ́ etílé. Ẹni tí ó jẹ́ aláìṣòdodo, jẹ́ kí ó máa ṣe aláìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i.” Ìfihàn 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

“àkókò náà ti súnmọ́” gan-an kí ìdánwò àánú tó parí, àti “àkókò náà ti súnmọ́” nígbà tí a tú “Ìfihàn Jesu Kristi” sílẹ̀.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fihàn fún àwọn ìránṣẹ́ rẹ̀ àwọn nǹkan tí ó gbọdọ̀ ṣẹ láìpẹ́; ó sì rán á, ó sì fi í hàn nípasẹ̀ áńgẹ́lì rẹ̀ fún ìránṣẹ́ rẹ̀ Johanu: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jesu Kristi, àti sí gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́ etílé. Ìṣípayá 1:1–3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Nígbà tí Kìnnìún ẹ̀yà Júdà bá tú èdìdì “Ìṣípayá Jésù Kristi” náà, gẹ́gẹ́ bí Ó ti ń ṣe láti ìgbà ìdé ìránṣẹ́ Ẹkún Àárín Òru ní Oṣù Keje ọdún 2023, ìtútú èdìdì yẹn pẹ̀lú ìṣípayá pé Òun ni “Palmoni,” Oníka Àgbàyanu, tàbí Oníka Àwọn Àṣírí. Àìkùnà láti gba òtítọ́ yìí jẹ́ àìkópa nínú ìlànà ìdánwò tí ń fi èdìdì kan ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Lóòótọ́, èmi ń fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mi lọ, ẹni tí èmi kò yẹ láti gbé bàtà rẹ̀: òun yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: àpèrè rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì fọ́ ilé-ìpakà rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà rẹ̀ jọ sínú àká; ṣùgbọ́n yóò fi iná tí a kò le pa sun ìyàngbò náà. Mátíù 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Gẹ́gẹ́ bí ìlànà ìwẹ̀nùmọ́ yìí yóò ṣe bẹ̀rẹ̀ láìpẹ́ tó bẹ́ẹ̀ ni èmi kò lè sọ, ṣùgbọ́n a kì yóò fi í sẹ́yìn fún ìgbà pípẹ́. Ẹni tí ìfẹ́ rẹ̀ wà ní ọwọ́ Rẹ̀ yóò wẹ tẹ́ńpìlì Rẹ̀ mọ́ kúrò nínú ìbàjẹ́ ìwà rere rẹ̀. Yóò sì fọ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Àwọn ìlà àsọtẹ́lẹ̀ tí ń tọ́ka àkókò fífi èdìdì sí gẹ́gẹ́ bí ìlànà ìdánwò àsọtẹ́lẹ̀ pọ̀ ju ìwọ̀n lọ. Ó hàn gbangba pé ìlànà ìdánwò náà dá lórí ìmúrasílẹ̀ ọgbọ́n àti agbára akẹ́kọ̀ọ́ láti lo ọ̀nà tó tọ́ tàbí ọ̀nà tí kò tọ́ nínú ìkẹ́kọ̀ọ́ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Òtítọ́ yìí pẹ̀lú ni a tún fi hàn kedere lọ́pọ̀lọpọ̀ nínú àkọsílẹ̀ amúnísìn náà.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Ní ti àwọn ọmọdé mẹ́rin wọ̀nyí, Ọlọ́run fún wọn ní ìmọ̀ àti òye nínú gbogbo ẹ̀kọ́ àti ọgbọ́n; Dáníẹ́lì sì ní ìtumọ̀ nínú gbogbo ìran àti àlá. Ní òpin àwọn ọjọ́ tí ọba ti sọ pé kí a mú wọn wọlé, nígbà náà ni olórí àwọn ìwẹ̀fàá mú wọn wá síwájú Nebukadinésárì. Ọba sì bá wọn sọ̀rọ̀; àti láàárín wọn gbogbo, a kò rí ẹni kankan tí ó dàbí Dáníẹ́lì, Hananiah, Mishael, àti Azariah: nítorí náà ni wọ́n fi dúró níwájú ọba. Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmòye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n ju gbogbo àwọn aláfọ̀ṣẹ àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá. Dáníẹ́lì 1:17–20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Òfin pàtàkì kan jùlọ nínú ìtumọ̀ àsọtẹ́lẹ̀ ni pé a máa fi ẹ̀rí àwọn méjì múlẹ̀ òtítọ́, àwọn tí kò sì ní ìgbẹ́kẹ̀lé nínú ìlànà náà ń fi ara wọn sí ipò ìkùnà. Ọ̀kan lára àwọn apá ìdánwò ní àkókò ìdìdì náà ni ìmọ̀ ìbáṣepọ̀ àwọn ìtàn inú àti ti òde tí a ṣàfihàn nínú orí kọkànlá àti ẹsẹ̀ kọkànlá nípasẹ̀ Dáníẹ́lì àti Jòhánù.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ṣí. Ó gbé àwọn ìṣẹ̀lẹ̀ àgbàyanu kalẹ̀ tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú gbangba, kì í ṣe ohun ìjìnlẹ̀ àdììtú tí a kò lè lóye. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà sókè gẹ́gẹ́ bí ó ti wà nínú Dáníẹ́lì. Díẹ̀ lára àwọn àsọtẹ́lẹ̀ ni Ọlọ́run ti tún sọ, nípa bẹ́ẹ̀ ó fi hàn pé a gbọ́dọ̀ fi pàtàkì fún wọn. Olúwa kì í tún ohun tí kò ní ìjẹ́pàtàkì ńlá sọ.” Manuscript Releases, volume 9, 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn dúró fún ẹlẹ́rìí méjì, a sì ṣàfihàn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà gẹ́gẹ́ bí ẹlẹ́rìí méjì nínú Ìfihàn orí kọkànlá. Nínú ẹsẹ̀ kọkànlá orí náà, a jí àwọn ẹlẹ́rìí méjì náà dìde, àwọn tí a ṣojú wọn nípasẹ̀ Élíjà àti Mósè, gẹ́gẹ́ bí a ti fi hàn nínú àpẹẹrẹ Johanu nínú òróró gbígbóná àti Dáníẹ́lì nínú ihò kìnnìún. A ṣojú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà nípasẹ̀ Dáníẹ́lì àti Johanu, àti pẹ̀lú nípasẹ̀ Élíjà àti Mósè. Láti ṣàṣeyọrí nínú ìlànà ìdánwò tí ń mú ìpilẹ̀ṣẹ̀ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà wá, akẹ́kọ̀ọ́ gbọ́dọ̀ mọ̀ pé a fi ẹlẹ́rìí méjì múlẹ̀ òtítọ́, àti pé àwọn ìwé Dáníẹ́lì àti Ìfihàn dúró fún ẹlẹ́rìí méjì, àti pé a ti fi Élíjà àti Mósè, àti Dáníẹ́lì àti Johanu pẹ̀lú, ṣe àpẹẹrẹ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Àwọn òtítọ́ wọ̀nyí jẹ́ àpẹẹrẹ kékeré díẹ̀ péré nínú àwọn òtítọ́ àsọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìtàn inú àti ti òde tí “mọ́kànlá, mọ́kànlá” dúró fún nínú Danieli àti Ìfihàn pẹ̀lú. Gẹ́gẹ́ bíi Palmoni, Kristi darí nínú ìmúbá àwọn ẹsẹ̀ méjèèjì náà bára mu, àti pé mọ́kànlá, pẹ̀lú mọ́kànlá, dọ́gba pẹ̀lú méjìlélógún, èyí tí ó sì jẹ́ ìdámẹ́wàá tàbí ìkẹwàá nínú igba-lé-ogún, èyí tí ó jẹ́ àmì ìṣọ̀kan ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Palmoni fi ìdí rẹ̀ múlẹ̀ lórí ẹlẹ́rìí tí ó ju méjì lọ pé “igba-lé-ogún” dúró fún ìṣọ̀kan ìwà-Ọlọ́run àti ẹ̀dá ènìyàn, èyí tí ó sì jẹ́ àpèjúwe ìmú-ara Kristi nígbà tí Ó gbé ara ẹlẹ́ṣẹ̀ tí ó ṣubú wọ̀. Ní ṣíṣe bẹ́ẹ̀, Ó fi àpẹẹrẹ kalẹ̀ fún aráyé pé bí wọ́n bá fẹ́ láti bá àwọn ohun tí ìhìnrere béèrè mu, Kristi ṣetán láti darapọ̀ ìwà-Ọlọ́run Rẹ̀ mọ́ ẹ̀dá ènìyàn wa. Nítorí náà, ìwà-Ọlọ́run àti ẹ̀dá ènìyàn jẹ́ ẹlẹ́rìí méjì.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“Iṣípayá Jesu Kristi” tí ó ṣí sílẹ̀ ní ìṣẹ́jú díẹ̀ kí àkókò àánú tó parí, ní ìtúmọ̀ pé Jesu ni “Ọ̀rọ̀” Ọlọ́run.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì ni Ọlọ́run. Ẹni kan náà wà ní ìbẹ̀rẹ̀ pẹ̀lú Ọlọ́run. Nípasẹ̀ rẹ̀ ni a ti dá ohun gbogbo; láìsí rẹ̀ kò sí ohun kan tí a dá tí a kò dá. Nínú rẹ̀ ni ìyè wà; ìyè náà sì ni ìmọ́lẹ̀ ènìyàn. Ìmọ́lẹ̀ náà sì ń tàn nínú òkùnkùn; òkùnkùn kò sì lè mọ̀ ọ́. Johanu 1:1–5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Bíbélì ni “Ọ̀rọ̀” Ọlọ́run, èyí tí, gẹ́gẹ́ bí Kristi ṣe dúró fún ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn. Bíbélì dúró fún àwọn ẹlẹ́rìí méjì ti Májẹ̀mú Láéláé àti Májẹ̀mú Titun, àwọn tí wọ́n tún jẹ́ Mósè àti Èlíjà nínú Ìfihàn orí kọkànlá.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ní ti ẹlẹ́rìí méjì náà wí, wòlíì náà tún kéde pé: ‘Àwọn wọ̀nyí ni igi ólífì méjì náà, àti àwọn ọ̀pá fìtílà méjì náà tí ń dúró níwájú Ọlọ́run ayé.’ ‘Ọ̀rọ̀ rẹ,’ ni oníkòrin-sáàmù náà sọ, ‘jẹ́ fìtílà fún ẹsẹ̀ mi, àti ìmọ́lẹ̀ fún ọ̀nà mi.’ Ìṣípayá 11:4; Sáàmù 119:105. Àwọn ẹlẹ́rìí méjì náà ṣàpẹẹrẹ Ìwé Mímọ́ ti Májẹ̀mú Láéláe àti ti Májẹ̀mú Titun.” The Great Controversy, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Àwọn ẹlẹ́rìí méjì náà ni àwọn igi òlífì méjì náà, àwọn ọ̀pá fìtílà méjì náà, àti Májẹ̀mú Láéláé àti Májẹ̀mú Titun, èyí tí a ṣàfihàn nínú ìpínrọ̀ náà gẹ́gẹ́ bí “Ọ̀rọ̀ Rẹ.” “Ìfihàn Jésù Kristi” tí Kìnnìún ẹ̀yà Júdà tú sílẹ̀ díẹ̀ kí àkókò àánú tó parí ni “ìmúgbòòrò ìmọ̀ tí ó kẹ́yìn” tí ń dán àwọn tí wọ́n jẹ́ olùdíje láti jẹ́ ọ̀kan nínú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà wò. “Ìmúgbòòrò ìmọ̀ tí ó kẹ́yìn” náà pẹ̀lú ni ìhìn ti Ẹkún Ọ̀gànjọ́ nínú àkàwé àwọn wúńdíá mẹ́wàá náà.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> “‘Nígbà náà ni mo dáhùn, mo sì wí fún un pé, Kí ni igi olifi méjì wọ̀nyí tí ó wà ní apá ọ̀tún fitilà náà àti ní apá òsì rẹ̀? Mo tún dáhùn lẹ́ẹ̀kansi, mo sì wí fún un pé, Kí ni ẹ̀ka igi olifi méjèèjì wọ̀nyí tí, nípasẹ̀ ọ̀pá goolu méjì náà, ń da òróró goolu jáde láti inú ara wọn? Ó sì dá mi lóhùn, ó wí pé, Ṣé ìwọ kò mọ ohun tí àwọn wọ̀nyí jẹ́? Mo sì wí pé, Rárá, olúwa mi. Nígbà náà ni ó wí pé, Àwọn wọ̀nyí ni ẹni méjì tí a fi òróró yàn, tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé. Sekariah 4:11–14. Àwọn wọ̀nyí ń tú ara wọn sínú àwọn abọ goolu, tí ń ṣojú àwọn ọkàn àwọn ojiṣẹ́ alààyè ti Ọlọ́run, àwọn tí ń gbé Ọ̀rọ̀ Olúwa lọ sí ọ̀dọ̀ àwọn ènìyàn nínú ìkìlọ̀ àti ìpẹ̀yà. Ọ̀rọ̀ náà fúnra rẹ̀ gbọ́dọ̀ jẹ́ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀, ìyẹn òróró goolu, tí a tú jáde láti inú igi olifi méjì tí ó dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé. Èyí ni ìrìbọmi nípasẹ̀ Ẹ̀mí Mímọ́ pẹ̀lú iná. Èyí yóò ṣí ọkàn àwọn aláìgbàgbọ́ sí ìdálẹ́bi. Aini ọkàn ni iṣẹ́ Ẹ̀mí Mímọ́ Ọlọ́run nìkan lè pèsè. Ènìyàn kò lè ṣe ohunkóhun láti ara rẹ̀ láti tẹ́lọ́run ìfẹ́kúfẹ̀ẹ́ àti láti bá ìfẹ́-inú ọkàn mu.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Ọ̀rọ̀ Ọlọ́run jẹ́ Bíbélì àti Kristi pẹ̀lú, Bíbélì àti Kristi sì dúró fún ẹlẹ́rìí méjì, gẹ́gẹ́ bí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ṣe rí. Ní ẹ̀wẹ̀, ẹlẹ́rìí méjì náà dúró fún ìpapọ̀ ìwà-àtọ̀runwá pẹ̀lú ènìyàn. Wọ́n tún dúró fún àwọn ìtàn àsọtẹ́lẹ̀ inú àti ti òde. Gẹ́gẹ́ bí ẹlẹ́rìí, wọ́n pèsè ẹ̀rí pé ìwà-àtọ̀runwá tí a so pọ̀ mọ́ ènìyàn kì í ṣẹ̀ṣẹ̀. Wọ́n tún dúró fún ìsopọ̀ láàárín ìwà-àtọ̀runwá àti ènìyàn. Yálà àkàbà, ọ̀nà ìṣàn, paìpù, àwọn áńgẹ́lì tàbí èyíkéyìí nínú àwọn àmì mìíràn ti ìjápọ̀ ìbánisọ̀rọ̀ láàárín Ọlọ́run àti ènìyàn, ọ̀rọ̀ tí a ń fi ránṣẹ́ sí ènìyàn jẹ́ ìyè tàbí ikú nígbà gbogbo.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Àwọn ẹni-àmì-òróró tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì rí gẹ́gẹ́ bí kérúbù alábòóbo. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ àìdá pẹ̀lú àwọn olùgbé ayé mọ́. Òróró wúrà náà ṣàpẹẹrẹ oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bà a ṣà fìtílà kí wọ́n sì má bà a kú. Bí kò ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ibi ìbá ti ní àkóso pátápátá lórí ènìyàn.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run sílẹ̀ nígbà tí a kò bá gba àwọn ìfihàn tí ó rán sí wa. Nípa bẹ́ẹ̀ a kọ òróró wúrà náà tí yóò tú sínú ọkàn wa kí a lè fi í pín fún àwọn tí ń bẹ nínú òkùnkùn. Nígbà tí ìpè náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́, tí kò sì tii tọ́jú oore-ọ̀fẹ́ Kristi sínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Oluwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, ìgbésí-ayé wọn sì bàjẹ́ pátápátá. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá ń bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe bẹ̀bẹ̀ pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò dà sínú ọkàn wa lọ́pọ̀lọpọ̀. Nípasẹ̀ àwọn paipu wúrà, a ó fi òróró wúrà náà sọ̀rọ̀ sí wa. ‘Kì í ṣe nípa agbára, tàbí nípa okun, bí kò ṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìmólẹ̀ títàn ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Ìtújáde Ẹ̀mí Mímọ́ ń ṣẹlẹ̀ nígbà àwọn ìtàn inú àti ti òde tí Dáníẹ́lì àti Ìfihàn 11:11 ti fi àmì sí. “Ó kéré tán” àwọn àwòrán àpèjúwe àsọtẹ́lẹ̀ mẹ́rin wà tí a ṣojú fún nínú ẹsẹ̀ kọkànlá àti kejìlá ti orí kọkànlá Dáníẹ́lì, tí ó yẹ kí a dá wọn mọ̀. Mẹ́rin mìíràn sì tún wà tí ó yẹ kí a dá mọ̀ nínú ẹsẹ̀ kẹtàlá títí dé kẹẹ̀ẹ́dógún, àti mẹ́rin nínú ẹsẹ̀ kẹrìndínlógún. A wà ní àkókò ìtàn gangan náà nísinsin yìí, nítorí náà ó yẹ fún wa, gẹ́gẹ́ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀, láti yanjú ẹni tí àwọn àwòrán àpèjúwe nínú ẹsẹ̀ kọkànlá títí dé kẹrìndínlógún jẹ́, nítorí wọ́n ń ṣojú fún ìlà àsọtẹ́lẹ̀ kan tí ó bo ìtàn àṣírí ti ẹsẹ̀ ogójì nínú orí kan náà.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Ó tún dà bí ohun tó ṣe pàtàkì láti mọ àwọn ènìyàn tí a ṣojú fún nínú ìtàn ẹsẹ̀ ogójì, èyí tí ń tú ìdì rẹ̀ sílẹ̀ láti ọdún 1989.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa ọ̀rọ̀ náà mọ́, a sì fi èdìdì dì í títí di àsìkò ìgbẹ̀yìn. Ọ̀pọ̀lọpọ̀ ni a ó wẹ̀nù, a ó sọ di funfun, a ó sì dán wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ẹni búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Dáníẹ́lì 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Ẹsẹ̀ ogójì bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798 nígbà tí Napoleon ti ilẹ̀ Faransé mú póòpù lọ sí ìgbèkùn. Ìdáláre Napoleon dá lórí Àdéhùn Tolentino tí a ti rú ní ọdún 1797. Ogun Napoleon àti ti póòpù ti ṣáájú rí àpẹẹrẹ rẹ̀ nínú ìtàn tí ó mú ẹsẹ̀ kẹfà àti keje ti Daniẹli orí kọkànlá ṣẹ. Àdéhùn ìgbéyàwó tí a rú àti ìṣẹ́gun ọba gúúsù lórí ọba àríwá gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kẹfà àti keje ni a tún ṣe nínú ìtàn ọdún 1798, àti nípa bẹ́ẹ̀ wọ́n ṣojú àsọtẹ́lẹ̀ Ọ̀rọ̀ Ọlọ́run nínú ẹsẹ̀ kẹfà àti keje, àti ìmúṣẹ àwọn ẹsẹ̀ wọ̀nyí ní ìbẹ̀rẹ̀ ogun láàárín Ptolemy Philadelphus, ẹlẹ́ẹ̀kejì àti ọba Ejibiti, àti Antiochus Theos, ọba kẹta ti Siria. Ptolemy ṣojú ọba gúúsù, Antiochus sì ṣojú ọba àríwá.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Àsọtẹ́lẹ̀ àwọn ẹsẹ̀ náà, tí a fi papọ̀ mọ́ ìmúṣẹ àsọtẹ́lẹ̀ náà nínú ìtàn Ptolemy àti Antiochus—èyí tí ní ìtẹ̀síwájú rẹ̀ ṣàpẹẹrẹ ìtàn Napoleon àti póòpù ní 1798—ń pèsè ìlà mẹ́ta tí ń ṣàpẹẹrẹ ìtàn Putin àti Zelenskyy nínú ẹsẹ̀ kọkànlá àti kejìlá. Nítorí náà, ìmọ̀ pé àkókò ìkẹyìn ní 1798 dúró fún ìtàn Napoleon àti póòpù kò pé bí ó bá parí síbẹ̀. A gbọ́dọ̀ lóye ohun tí ẹsẹ̀ kẹfà àti keje sọtẹ́lẹ̀ nípa Napoleon àti póòpù, bẹ́ẹ̀ sì ni ohun tí ìtàn Ptolemy àti Antiochus kọ́ni nípa àkókò kan náà. Nígbà tí a bá lóye àwọn ìlà òtítọ́ wọ̀nyí, a lè ní ìmọ̀ pé àwọn ìmúṣẹ ìtàn iṣáájú wọ̀nyẹn ń ṣe ìdánimọ̀ ìbẹ̀rẹ̀ ìtàn ẹsẹ̀ ogójì, àti pé ní ṣíṣe bẹ́ẹ̀, wọ́n tún ń ṣe ìdánimọ̀ òpin ẹsẹ̀ ogójì nígbà tí Putin, ẹni tí Napoleon àti Ptolemy ti ṣàpẹẹrẹ rẹ̀—Putin, ẹni tí a ti sọtẹ́lẹ̀ rẹ̀ nínú ẹsẹ̀ kẹfà àti keje—bá mú ẹsẹ̀ kọkànlá àti kejìlá ṣẹ.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Àkíyèsí pàtàkì kan nípa ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín dragoni náà àti ẹranko náà gẹ́gẹ́ bí Johanu yóò ṣe dá wọn mọ̀, tàbí gẹ́gẹ́ bí “ìrúbọ ojoojúmọ́ àti ohun ìríra ìdahoro” gẹ́gẹ́ bí Dáníẹ́lì yóò ṣe ṣàfihàn wọn, ni pé ní ti àsọtẹ́lẹ̀ wọn jọra gidigidi. Johanu sọ ọ́ báyìí.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Wọ́n sì jọ́sìn dragoni náà tí ó fi agbára fún ẹranko náà: wọ́n sì jọ́sìn ẹranko náà, wọ́n ní, Ta ni ó dàbí ẹranko náà? ta ni ó lè bá a jagun? Ìfihàn 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Láti jọsìn dragoni ni láti jọsìn ẹranko náà, nítorí pé àwọn méjèèjì dúró fún ẹ̀sìn ìbọ̀rìṣà. Gẹ́gẹ́ bí ó ti rí ní ọ̀dọ̀ Johanu, Daniẹli lo “ìwo kékeré” inú Daniẹli orí kẹjọ ẹsẹ̀ kẹsàn-án sí kejìlá láti ṣojú fún Romu keferi àti Romu papalì pẹ̀lú, bí ó tilẹ̀ jẹ́ pé ó ya àwọn méjèèjì sọ́tọ̀ ní kedere nípa fífi ìwo kékeré Romu keferi hàn ní ìtumọ̀ akọ, àti ìwo kékeré Romu papalì ní ìtumọ̀ abo. Nínú orí keje, Daniẹli pe Romu keferi ní “ẹ̀yà mìíràn” yàtọ̀ sí àwọn ìjọba tó ṣáájú rẹ̀, Daniẹli sì tún fi hàn pé Romu papalì náà pẹ̀lú jẹ́ “ẹ̀yà mìíràn.” Romu, yálà ti keferi tàbí ti papalì, jẹ́ ẹ̀yà mìíràn. Àmì akọ ti Romu tí ń ṣojú fún Romu keferi ni Ahabu àti Hẹrọdu gbé ró. Àwọn méjèèjì fẹ́ àwọn àmì tí ń ṣojú fún papacy. Obìnrin ni ọgbọ́n-ìjọ, ọkùnrin sì ni ọgbọ́n-ìpínlẹ̀; nítorí náà, ní ipò àsọtẹ́lẹ̀, nígbà tí Ọ̀rọ̀ Ọlọ́run bá sọ̀rọ̀ nípa ọkùnrin àti obìnrin di ẹran ara kan náà, ó ń fi òtítọ́ náà múlẹ̀ pé Romu keferi àti Romu papalì jọra gidigidi ní ìtumọ̀ àsọtẹ́lẹ̀, nítorí wọ́n jẹ́ ẹran ara kan.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Ìbáṣepọ̀ Faranse pẹ̀lú ipò Páápà ní ọdún 1798 jẹ́ àpẹẹrẹ ìbáṣepọ̀ tí Orílẹ̀-Èdè Amẹ́ríkà yóò ní pẹ̀lú ipò Páápà nígbà tí àwọn ọba mẹ́wàá yóò fi iná sun Róòmù, tí wọn yóò sì jẹ ẹran ara rẹ̀.

> 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. Revelation 17:16.

> Àwọn ìwo mẹ́wàá tí ìwọ sì rí lórí ẹranko náà, àwọn wọ̀nyí yóò kórìíra àgbèrè náà, wọn yóò sì sọ ọ́ di ahoro, wọn yóò sì fi í síhòhò, wọn yóò sì jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Ìfihàn 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Ìbáṣepọ̀ Faranse pẹ̀lú ipò póòpù nígbà tí ó fi ipò póòpù sí agbára ní ọdún 538, ń ṣàpẹẹrẹ iṣẹ́ ti Orílẹ̀-èdè Amẹ́ríkà yóò ṣe ní mímú ọgbẹ́ ikú ipò póòpù láradá ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì ń sọ̀rọ̀ bí dragoni. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀, ó sì mú kí ilẹ̀ àti àwọn tí ń gbé inú rẹ̀ jọ́sìn ẹranko àkọ́kọ́ náà, ẹni tí a ti wo ọgbẹ́ ikú rẹ̀ sàn. Ó sì ń ṣe àwọn iṣẹ́ ìyanu ńlá, títí ó fi ń mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ilẹ̀ níwájú ènìyàn, ó sì ń tàn àwọn tí ń gbé ayé jẹ́ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyẹn tí ó ní agbára láti ṣe níwájú ẹranko náà; ó ń wí fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. Ìfihàn 13:11–14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“àkókò òpin” ní ọdún 1798 ní ìmúṣẹ ẹsẹ̀ ogójì fi hàn pé a mú ọba àríwá ti ẹ̀mí kúrò nípasẹ̀ ọba gúúsù ti ẹ̀mí. Ìtàn àsọtẹ́lẹ̀ náà ni ìtàn ìparí ọdún ẹgbẹ̀rún kan, igba méjìlélọ́gọ́ta ìjọba póòpù, nítorí náà àwọn àbùdá àsọtẹ́lẹ̀ ti ìbẹ̀rẹ̀ ìtàn àsọtẹ́lẹ̀ náà ni a ṣojú fún ní ìparí. Ní 538 ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì fi ipò sílẹ̀ fún ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, àti ní 1798 ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì fi ipò sílẹ̀ fún ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 tún jẹ́ àmì-àárín-ọ̀nà fún ègún “àkókò méje” inú Lefitiku ogún-dín-lọ́gbọ̀n sí ìjọba àríwá Ísírẹ́lì tí ó bẹ̀rẹ̀ ní 723 KÍ ṢÁJÚ KRISTI, nígbà tí Ásíríà mú Éfúrámù lọ sí ìgbèkùn. Nítorí náà 1798 kò ní àwọn àbùdá àsọtẹ́lẹ̀ 538 nìkan, ṣùgbọ́n ti 723 KÍ ṢÁJÚ KRISTI pẹ̀lú. Ní 723 KÍ ṢÁJÚ KRISTI ni Ásíríà ń ṣèborí lórí ẹ̀yà mẹ́wàá Ísírẹ́lì, àti ní ọdún ẹgbẹ̀rún kan, igba méjì, ọgọ́ta lẹ́yìn náà, ní 538, Róòmù abọ̀rìṣà ń ṣèborí lórí Róòmù póòpù, ẹni tí Faranse sì tún ṣèborí lórí rẹ̀ ní 1798 ní ìparí “àkókò méje.”

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

Ní ọdún 1798, Faranse, ọba gúúsù, yọ ìjọ́pápá kúrò lórí ìtẹ́. Ní ọdún 538, Faranse, àpẹẹrẹ àkọ́kọ́ ti ìyapa Romu keferi sí àwọn ìjọba mẹ́wàá, fi ìjọ́pápá jókòó lórí ìtẹ́. Ní òfin Ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà tún ipa Faranse ní 538 ṣe, àti nígbà tí àwọn ọba mẹ́wàá bá fi iná sun ìjọ́pápá tí wọ́n sì jẹ ẹran ara rẹ̀, Orílẹ̀-Èdè Amẹ́ríkà tún ipa Faranse ní 1798 ṣe.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Ìdájọ́ “ìgbà méje” sí àwọn ìjọba àríwá àti gúúsù ti Ísírẹ́lì ni a mú ṣẹ nípasẹ̀ àwọn ìjọba tí ó jáde láti àríwá.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Ísírẹ́lì jẹ́ àgùntàn tí a tú ká; àwọn kìnnìún ti lé e kúrò: ní àkọ́kọ́ ọba Áṣíríà ti jẹ ẹ run; ní ìkẹyìn, Nébúkádíréṣárì, ọba Bábílónì, ti fọ egungun rẹ̀. Jeremáyà 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Asiria jáde láti àríwá, ó sì ṣẹ́gun àwọn ẹ̀yà mẹ́wàá náà ní ọdún 723 BC, Babiloni sì mú Júdà lọ sí ìgbèkùn ní ọdún 677 BC. Bí ó tilẹ̀ jẹ́ pé Israẹli ni ìjọba àríwá ní ìbáṣepọ̀ pẹ̀lú Júdà, síbẹ̀ àwọn ìjọba méjèèjì ni àwọn ọ̀tá láti àríwá ṣẹ́gun; nítorí náà, èyí mú kí Israẹli àti Júdà méjèèjì di àwọn ìjọba gúúsù ní ìbáṣepọ̀ pẹ̀lú ọ̀tá tí ó mú wọn lọ sí ìgbèkùn. Ọdún 723 BC ń ṣàfihàn ọba àríwá tí ń ṣẹ́gun ìjọba gúúsù kan tí ó jẹ́ ti apá mẹ́wàá. Ọdún 538 ń ṣàfihàn ìyípadà láti ìsìn àwọn keferi sí ìṣàkóso póòpù, ó sì tún jẹ́ ìṣèlẹ̀ ìjọba àríwá kan tí ń ṣẹ́gun ìjọba kan tí ó jẹ́ ti apá mẹ́wàá. Ọdún 1798 ń ṣàfihàn ọba àríwá kan tí ọba gúúsù ṣẹ́gun, ẹni tí ó dúró fún ìjọba kan tí ó jẹ́ ti apá mẹ́wàá.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀-ilẹ̀ ńlá kan wáyé, ìdámẹ́wàá ìlú náà sì wó lulẹ̀, nínú ìṣẹ̀lẹ̀-ilẹ̀ náà sì ni a pa ẹgbẹ̀rún méje ènìyàn; àwọn tí ó ṣẹ́ kù sì kún fún ìbẹ̀rù, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ìfihàn 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Àkókò ìyípadà tí ó ní ìbáṣepọ̀ pẹ̀lú ọdún 538, nígbà tí Romu yí padà láti jẹ́ abọ̀rìṣà sí ti póòpù, ni ó tún jẹ́ ìyípadà nínú Danieli orí kẹjọ láti inú akọ sí abo, èyí tí ó dúró ní àpẹẹrẹ láti iṣẹ́ ìṣàkóso ìpínlẹ̀ sí iṣẹ́ ìṣàkóso ìjọ. Àsọtẹ́lẹ̀ “àkókò méje” ru àmì-ìdánimọ̀ “òtítọ́” wá, nítorí lẹ́tà àkọ́kọ́ (723 BC) ṣàfihàn lẹ́tà kejìlélógún àti ìkẹyìn nínú alífábẹ́ẹ̀tì Hébérù (1798), nígbà tí lẹ́tà kẹtàlá àti àárín dúró fún ìṣọ̀tẹ̀ (538). Danieli fi hàn pé “ìrékọjá” tí a fi àkójọpọ̀ ọ̀rọ̀ náà “ìrékọjá ìsọdahoro” ṣe àpẹẹrẹ ni ìṣọ̀kan ìjọ àti ìpínlẹ̀, pẹ̀lú ìjọ ní ìṣàkóso lórí ìbáṣepọ̀ náà. “Ìrékọjá” yẹn dúró fún 538, èyí tí ó jẹ́ àárín, àti ní ọ̀nà àfiwé, lẹ́tà kẹtàlá nínú àwọn àmì-ọ̀nà pàtàkì mẹ́ta nínú àkókò àkókò méje sí àwọn ẹ̀yà mẹ́wàá ìhà àríwá ti Ísírẹ́lì.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

Ní ọdún 1798, “àkókò òpin” gẹ́gẹ́ bí a ti ṣàlàyé rẹ̀ nínú ẹsẹ̀ ogójì ti Danieli orí kọkànlá, Faranse aláìgbàgbọ́ nínú Ọlọ́run, ọba gúúsù, fi ọgbẹ́ ikú kọlu ìjọ pàápàá, ọba àríwá. Ní ọdún 1989, ìjọ pàápàá gbẹ̀san sí ọba gúúsù aláìgbàgbọ́ nínú Ọlọ́run, ẹni tí nígbà náà ti di Soviet Union. Ìgbẹ̀san náà ní àdéhùn aṣírí láàárín Orílẹ̀-Èdè Amẹ́ríkà àti Vatican. Ìgbá kúrò patapata ti Soviet Union ní ọdún 1989 parí ìfiranṣẹ́ àsọtẹ́lẹ̀ tí a kọ sílẹ̀ ti ẹsẹ̀ ogójì, àti ẹsẹ̀ tó tẹ̀lé e, ẹsẹ̀ kọkànlélógójì, dúró fún òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Nítorí náà, láti ìwópalẹ̀ Soviet Union ní ọdún 1989 títí di òfin Ọjọ́-Àìkú nínú ẹsẹ̀ tó tẹ̀lé e, a ti ń gbé nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Ẹsẹ̀ ogójì bẹ̀rẹ̀ nípa fífi ọba gúúsù àti ọba àríwá hàn ní ọdún 1798, lẹ́yìn náà ní ọdún 1989 ọba gúúsù àti ọba àríwá tún farahàn, pẹ̀lú agbára kẹta kan tí a ṣàpẹẹrẹ rẹ̀ nípa àwọn kẹ̀kẹ́-ogun, ọkọ̀ ojú omi, àti àwọn ẹlẹ́ṣin.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ní àkókò ìpẹ̀yà náà ni ọba gúúsù yóò kọlu u; ọba àríwá yóò sì bò wá sí i bí ìjì líle, pẹ̀lú àwọn kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi; yóò sì wọ àwọn orílẹ̀-èdè náà, yóò sì ṣàn kọjá, yóò sì ré kọjá. Dáníẹ́lì 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

Ní “àkókò òpin” ní ọdún 1798, gẹ́ńérálì gidi kan ti Napoleon wọ Vatican ní ti gidi, ó sì mú póòpù náà ní ti gidi, ó sì fi í sínú ẹ̀wọ̀n. Ní ọdún 1989, ìgbẹ̀san fún 1798 ṣẹlẹ̀. Àwọn ìyípadà àsọtẹ́lẹ̀ ti wáyé nínú ìtàn láàárín 1798 àti 1989 tí ó ṣe pàtàkì láti ṣàkíyèsí. Faransé aláìgbọ́run, ọba gúúsù ní àkókò 1798, ni ọba gúúsù ti ẹ̀mí àkọ́kọ́, àti Russia ti Putin ni a ti yàn gẹ́gẹ́ bí ẹni tí yóò jẹ́ ẹni ìkẹyìn rẹ̀. A mọ Faransé nínú Ìfihàn orí kọkànlá, èyí tí Sister White fi tọ́ka sí ní tààrà gẹ́gẹ́ bí Faransé aláìgbọ́run. Ọ̀kan nínú àwọn ààmì méjì tí ń dá Faransé mọ̀ nínú orí kọkànlá ni Ejibiti, èyí tí Sister White fi hàn gẹ́gẹ́ bí ààmì àìgbọ́run. Nínú orí náà, ẹranko tí ń gòkè láti inú kòtò àìnísàlẹ̀ ni àìgbọ́run tí wọ inú ìtàn ní àkókò náà.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Àìgbàgbọ́ pé Ọlọ́run kò sí wọ inú ìtàn láti bẹ̀rẹ̀ pẹ̀lú Faranse ní àkókò ọdún 1798, àti pé ní ọdún 1989 ọba ẹ̀mí àìgbàgbọ́ pé Ọlọ́run kò sí ti di Soviet Union. Ìkópalẹ̀ kúrò ti Soviet Union ní ọdún 1989, gẹ́gẹ́ bí ìmúṣẹ́ àdéhùn ìkọ̀kọ̀ láàárín Póòpù John Paul II àti Ronald Reagan, ni a ti ṣe àpẹẹrẹ rẹ̀ nínú ẹsẹ̀ mẹ́wàá ti Danieli orí kọkànlá; ẹlẹ́rìí kejì sí ẹsẹ̀ mẹ́wàá sì wà nínú ẹsẹ̀ Aísáyà nípa ègún méjì ti ẹgbẹ̀rún méjì ọ̀ọ́dún márùn-ún àti ọgbọ̀n ọdún sí àwọn ìjọba àríwá àti gúúsù ti Ísírẹ́lì, gẹ́gẹ́ bí a ti ṣètò rẹ̀ kalẹ̀ nínú orí keje títí dé kọkànlá.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Nítorí náà, ọdún 1989 di ibi ìtọ́kasí fún yíyanjú àwọn àlọ́ àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn. Nígbà náà ni a tú èdìdì kúrò lórí ẹsẹ̀ ogójì. Ní báyìí a lè mọ̀ pé ẹsẹ̀ ogójì bẹ̀rẹ̀ ní ọdún 1798, ó sì parí ní òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkànlélógójì.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

Ní àkókò òfin Ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà yóò sọ̀rọ̀ bí ejò ńlá, yóò sì parí ìṣàkóso rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ó bẹ̀rẹ̀ àkókò ìjọba rẹ̀ ní ọdún 1798, nígbà tí ìjọba karùn-ún gba ọgbẹ́ ikú. Ní ọdún 1798, Orílẹ̀-Èdè Amẹ́ríkà fọwọ́ sí àwọn Ofin Alien and Sedition, nípa bẹ́ẹ̀ ó fi di àpẹẹrẹ òpin ìjọba kẹfà láti ìbẹ̀rẹ̀ rẹ̀ gan-an. Nítorí náà, ẹsẹ̀ ogójì ni ìtàn Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

1798 ni lẹ́tà àkọ́kọ́ nínú alifábẹ́ẹ̀tì Hébérù, òfin Ọjọ́-ìsinmi ni lẹ́tà kejìlélógún àti ìkẹyìn nínú alifábẹ́ẹ̀tì Hébérù, 1989 sì ni àmì ọ̀nà tó wà ní àárín tí ó ń ṣojú ìṣọ̀tẹ̀ tí nọ́mbà mẹ́tàlá àti lẹ́tà kẹtàlá nínú alifábẹ́ẹ̀tì Hébérù ń ṣàpẹẹrẹ. 1989 ń ṣojú ìṣọ̀tẹ̀ ìbáṣepọ̀ aṣírí Reagan pẹ̀lú aṣòdì sí Kristi nínú àsọtẹ́lẹ̀ Bíbélì. 1989 mú ẹni àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ ìkẹyìn tí ń jọba wá ní àkókò ìṣọ̀tẹ̀ tí ń túbọ̀ lágbára sí Òfin Orílẹ̀-èdè. 1989 bẹ̀rẹ̀ ìlànà ìdánwò kan láàárín àwọn Adventist Ọjọ́ Keje tí a ṣe láti mú kí oríṣi olùjọsìn méjì jáde. Àwọn olóòtítọ́ ni díẹ̀; àwọn aláìṣòtítọ́ sì ni púpọ̀. 1989 ń ṣojú àmì ọ̀nà àárín ẹsẹ̀ ogójì, ó sì ń ṣojú ìṣọ̀tẹ̀ tí lẹ́tà kẹtàlá ń ṣàpẹẹrẹ. Ẹsẹ̀ ogójì rú ààmì-ọwọ́ “òtítọ́.”

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Ẹsẹ̀ ogójì ní àwọn ọba àríwá àti gúúsù tí wọ́n yàtọ̀ nínú ìtàn ní òpin ẹsẹ̀ náà. Ó tún ní Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí gẹ́gẹ́ bí Johanu ṣe sọ, jẹ́ wòlíì èké tí ó ń bá dragoni àti ẹranko náà ṣiṣẹ́ láti darí ayé sí Amágẹdónì. Ọba gúúsù nínú ẹsẹ̀ ogójì ni dragoni; ọba àríwá ni ẹranko náà; àwọn kẹ̀kẹ́-ogun, ọkọ̀ ojú omi àti àwọn ẹlẹ́ṣin ni wòlíì èké náà. Ìmúṣẹ ẹsẹ̀ ogójì ní ọdún 1989 di àbùdá àsọtẹ́lẹ̀ pàtàkì fún ìmòye àwọn ẹsẹ̀ mọ́kànlá títí dé mẹ́ẹ̀ẹ́dógún. Bí o kò bá tọ́ nípa 1989, o kò lè jẹ́ pé o tọ́ lọ́nà ìmọ̀lára nípa ìtàn tí a wà nínú rẹ̀ lónìí.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú, àwọn ogun aṣojú mẹ́ta fún ipò pápá ni a ṣàfihàn nínú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún. A gbọ́dọ̀ kà àwọn ẹsẹ̀ wọ̀nyí gẹ́gẹ́ bí ìtàn kan ṣoṣo tí ń tẹ̀síwájú, nítorí “Antiochus Magnus” kan náà ni a rí nínú àwọn ogun mẹ́ta tí a ṣàfihàn nínú ìmúṣẹ ìtàn ti ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Gbogbo ogun mẹ́tẹ̀ẹ̀ta náà jẹ́ ìlà àsọtẹ́lẹ̀ kan ṣoṣo, nítorí Antiochus Magnus wà nínú ọ̀kọ̀ọ̀kan àwọn ogun mẹ́tẹ̀ẹ̀ta náà. Ẹsẹ̀ mẹ́wàá, àti Isaiah 8:8, pèsè ẹlẹ́rìí méjì sí ìmúṣẹ ẹsẹ̀ ogójì ní ọdún 1989. Ẹsẹ̀ ogójì ni ibi ìtọ́kasí nínú ẹsẹ̀ mẹ́wàá àti Isaiah 8:8. “Àwọn kẹ̀kẹ́ ogun, ọkọ̀ ojú omi, àti àwọn ẹlẹ́ṣin” ń ṣàfihàn àwọn ìwo méjì ti ẹranko ayé nínú orí kẹtàlá Ìfihàn. Ní òpin, nígbà tí Orílẹ̀-èdè Amẹ́ríkà “bá sọ̀rọ̀ bí ejò ńlá,” àwọn ìwo méjì náà kì yóò tún jẹ́ ìmọ̀lára Olómìnira àti Pùròtẹ́sítáǹtì mọ́. Ní àkókò náà àwọn ẹni tí a ń pè ní Pùròtẹ́sítáǹtì yóò darapọ̀ mọ́ Kátólíìkì, a ó sì yí Orílẹ̀-èdè Olómìnira Tó Dá lórí Òfin padà sí ìjọba apanirun. Ní àkókò náà, àwọn ìwo méjì ti ẹranko ayé yóò jẹ́ agbára ọrọ̀ ajé àti agbára ológun. Nínú orí kẹtàlá Ìfihàn, Orílẹ̀-èdè Amẹ́ríkà ń fi ipa mú ayé láti gba ààmì ẹranko náà láti lè rà àti tà, bẹ́ẹ̀ náà pẹ̀lú lábẹ́ ìhalẹ̀ ikú. Àwọn ìwo méjì wọ̀nyí ni “àwọn ọkọ̀ ojú omi” Dáníẹ́lì, tí ó ń ṣàfihàn agbára ọrọ̀ ajé, àti “àwọn ẹlẹ́ṣin àti kẹ̀kẹ́ ogun” rẹ̀, tí ó ń ṣàfihàn agbára ológun.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 fi ìdí múlẹ̀ pé nígbà tí a bá ń fi ìmúṣẹ ìtàn àwọn ogun Raphia àti Panium sílò nínú ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, a gbọ́dọ̀ lo ọ̀nà ìmọ̀ àsọtẹ́lẹ̀ kan náà tí a fi lóye 1989 àti ìṣubú Soviet Union, nítorí Antiochus Magnus ni a ṣàfihàn nínú gbogbo ogun mẹ́tẹ̀ẹ̀ta náà nínú ẹsẹ̀ mẹ́wàá títí dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Antiochus dúró fún agbára àwọn kẹ̀kẹ́-ogun, ọkọ̀ ojú omi, àti àwọn ẹlẹ́ṣin, ẹni tí ní 1989 jẹ́ Ronald Reagan, àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ, ẹni tí ẹni ìkẹyìn náà pẹ̀lú jẹ́ ẹlẹ́ẹ̀kẹfà, ó sì jẹ́ ẹni kẹjọ nísinsìnyí lára àwọn méje náà.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Gẹ́gẹ́ bí Isaiah ogún-dín-lọ́gbọ̀n ṣe sọ, agbára póòpù, (aṣẹ́wó tí ń bá àwọn ọba ayé ṣe panṣágà) ni a ó fi pamọ́ ní àkókò ìjọba Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ní ọdún 1989, Orílẹ̀-Èdè Amẹ́ríkà, èyí tí a ti fi Antiochus Magnus ṣàpẹẹrẹ rẹ̀, ni agbára aṣojú póòpù nínú ogun rẹ̀ sí ẹranko àìgbàgbọ́ nínú Ọlọ́run tí ó fi ọgbẹ́ ikú kan lé e lórí ní ọdún 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Àwọn ogun mẹ́ta inú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún dúró fún ìjà ogun láàárín ọba àríwá, ẹni tí gẹ́gẹ́ bí àgbèrè ìkọ̀kọ̀ ti Tírè, ń lo àwọn agbára aṣojú bí ó ti ń lọ sí ìmúpadàbọ̀sípò agbára rẹ̀ àti sí ìṣẹ́gun lórí ọba àìgbàgbọ́-nínú-Ọlọ́run—ọba gúúsù. Àwọn ìmúṣẹ ìtàn ti àwọn ogun mẹ́ta inú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún kọ́ wa pé nínú ogun àkọ́kọ́ àti ìkẹyìn Antiochus Magnus ṣẹ́gun, ṣùgbọ́n nínú ogun àárín ó ṣègbé. Àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn ọdún Ronald Reagan ní 1989 pẹ̀lú Pope John Paul II àti ìṣubú Soviet Union yóò ní ẹlẹ́gbẹ́ rẹ̀ nínú èyí tí ó jẹ́ ìkẹyìn nínú àwọn ogun mẹ́ta náà, nítorí pé àwọn ẹsẹ̀ wọ̀nyí ni a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. Gẹ́gẹ́ bí a ti tú ẹsẹ̀ ogójì sílẹ̀ ní 1798 àti lẹ́ẹ̀kansi ní 1989, bẹ́ẹ̀ ni a tún tú ẹsẹ̀ náà sílẹ̀ ní òpin, láti ìbẹ̀rẹ̀ ní Oṣù Keje 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Ìṣípayá Jesu Kristi ni a tú sílẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò tó parí, ó sì ní òtítọ́ àgbàyanu jùlọ pé Jesu ni àkọ́kọ́ àti ìkẹyìn; gẹ́gẹ́ bí ẹni bẹ́ẹ̀, ó máa ń fi ìkẹyìn hàn nípasẹ̀ ìbẹ̀rẹ̀ ní gbogbo ìgbà. Àkókò ìdánwò Adventism parí ní òfin Ọjọ́ Àìkú, àti díẹ̀ ṣáájú ìparí àkókò ìdánwò ni a tú Ìṣípayá Jesu Kristi sílẹ̀. Ìránṣẹ́ náà tí ó parí ní ilẹ̀kùn tí a ti pa ti òfin Ọjọ́ Àìkú ni ìránṣẹ́ Ẹkún Ọ̀ganjọ, èyí tí ó ṣamọ̀nà sí ilẹ̀kùn tí a ti pa ti October 22, 1844 nínú ìtàn àwọn Millerite. Ìtúsílẹ̀ ti 1798 ní ìbẹ̀rẹ̀ ẹsẹ̀ ogójì, èyí tí ó tún jẹ́ ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, jẹ́ àpẹẹrẹ ti ìtúsílẹ̀ 1989 ní àárín ẹsẹ̀ ogójì àti ìbẹ̀rẹ̀ ìparí onítẹ̀síwájú Orílẹ̀-Èdè Amẹ́ríkà. Ìtúsílẹ̀ ní 1798, èyí tí ó jẹ́ àpẹẹrẹ ti 1989, dúró gẹ́gẹ́ bí ẹlẹ́rìí méjì sí ìtúsílẹ̀ ìránṣẹ́ Ẹkún Ọ̀ganjọ ní 2023. Ìlà náà, pẹ̀lú àwọn àmì ọ̀nà mẹ́ta rẹ̀ 1798, 1989, àti 2023, ń ṣe ìdánimọ̀ iṣẹ́ inú ti mímọ́ àwọn wúńdíá mẹ́wàá di mímọ́ àti ìlà òde ti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Ogun tí a gbé kalẹ̀ nínú ẹsẹ̀ kọkànlá, èyí tí ó ṣẹ ní Ogun Raphia nígbà tí Ptolemy ṣẹ́gun Antiochus, ń ṣàfihàn ìṣẹ́gun sí agbára aṣojú papacy, ẹni tí nínú ogun ìsinsìnyí yìí jẹ́ àwọn Nazi ti Ukraine tí wọ́n darapọ̀ mọ́ àwọn orílẹ̀-èdè gílóbálísì ti Ìwọ̀ Oòrùn Yúróòpù tí ó dá EU àti NATO sílẹ̀, tí wọ́n sì ń rìn ní ìgbésẹ̀ kan náà pẹ̀lú àwọn gílóbálísì olóṣèlú àti ọrọ̀-ajé ti United Nations. Bí Antiochus Magnus bá wà nínú gbogbo ogun mẹ́tẹ̀ẹ̀ta náà, tí ó sì ń ṣojú agbára aṣojú papacy lòdì sí ọba gúúsù, báwo ni ó ṣe lè jẹ́ Orílẹ̀-Èdè Amẹ́ríkà ní ọdún 1989, lẹ́yìn náà àwọn ọmọ Ukraine gẹ́gẹ́ bí a ti fi hàn nípasẹ̀ Ogun Raphia, lẹ́yìn náà Orílẹ̀-Èdè Amẹ́ríkà lẹ́ẹ̀kansi ní Ogun Panium? Ẹsẹ̀ mẹ́wàá ni kọ́kọ́rọ́ sí àwọn ẹsẹ̀ kọkànlá títí dé mẹ́ẹ̀ẹ́dógún, nítorí pé ìmúṣẹ rẹ̀ ní 1989 ń pèsè àpèjúwe àwọn àbùdá àsọtẹ́lẹ̀ ti àkọ́kọ́ nínú àwọn ogun aṣojú mẹ́ta náà. Kí ni ìdáláre àsọtẹ́lẹ̀ fún ìdámọ̀ Antiochus gẹ́gẹ́ bí agbára aṣojú papacy, nígbà tí a kò fi Orílẹ̀-Èdè Amẹ́ríkà kàn sí ọkọọkan àwọn ogun mẹ́tẹ̀ẹ̀ta náà?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

Nínú ìtàn ogun Ukraine, èyí tí a ti fi ogun Raphia ṣe àpẹẹrẹ, Orílẹ̀-Èdè Amẹ́ríkà lo àwọn Nazi ti Ukraine gẹ́gẹ́ bí agbára aṣojú rẹ̀ nínú ìtàn gan-an náà níbi tí wọ́n ti ń dá àwòrán papacy sílẹ̀, agbára náà tí ó máa ń lò, tí ó sì ń lò nìkan ṣoṣo, àwọn agbára aṣojú láti ṣe iṣẹ́ ẹlẹ́gbin rẹ̀.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Láti dáhùn ìbéèrè nípa àwọn agbára aṣojú nínú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún nílò ìwádìí àsọtẹ́lẹ̀ kan nípa àwọn àbùdá Antiochus gẹ́gẹ́ bí ààmì. Àwọn Ogun Diadochi jẹ́ àtòjọ àwọn ìjà láti ọdún 323–281 ṣáájú Sànmánì Kristi láàárín àwọn Diadochi (èdè Gíríìkì fún “àwọn arọ́pò”), àwọn jagunjagun àti arọ́pò Alexander Ńlá, tí wọ́n jagun fún ìṣàkóso lórí ìjọba rẹ̀ tó gbòòrò lẹ́yìn ikú rẹ̀ ní ọdún 323 ṣáájú Sànmánì Kristi. Antiochus àkọ́kọ́ ni Antiochus I Soter, ọmọ Seleucus I Nicator, ọ̀kan lára àwọn Diadochi (àwọn arọ́pò) Alexander, ẹni tí ó dá Ìjọba Seleucid sílẹ̀.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Orúkọ Antiochus lè túmọ̀ sí ẹni tí ó dúró ní ipò ẹlòmíràn, láti lè ṣe ìtìlẹ́yìn. Antiochus jẹ́ àmì-ìṣàpẹẹrẹ Romu, àti Romu pàápàáli ni antikrístì, tí ó ní ìṣàpẹẹrẹ tí ó jọ ti Antiochus. Antiochus gẹ́gẹ́ bí orúkọ dúró fún ọmọ olùdásílẹ̀ Ilẹ̀-ọba Seleucid, àti ní ìtumọ̀ yẹn, Antiochus dúró ní ipò baba rẹ̀, ó dúró gẹ́gẹ́ bí aṣojú rẹ̀. Sister White dá Satan àti póòpù mọ̀ gẹ́gẹ́ bí antikrístì, ó sì sọ pé póòpù ni aṣojú Satan lórí ilẹ̀ ayé. Ó di orúkọ ìdílé aládé tí ó lókìkí nínú Ilẹ̀-ọba Seleucid, ní apá kan nítorí ìbáṣepọ̀ rẹ̀ pẹ̀lú Antiochus I Soter àti ìlú Antioch, tí a sọ orúkọ rẹ̀ ní orúkọ baba tàbí ọmọ Seleucus I. Póòpù ni aṣojú dípò Satan, àti ní ìṣàpẹẹrẹ, orúkọ Antiochus dúró fún aṣojú dípò baba rẹ̀, olùdásílẹ̀ ìjọba àríwá tí ó gbé olú-ìlú rẹ̀ kalẹ̀ ní Babeli.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Lẹ́yìn ikú Alẹkisándà Ńlá ní ọdún 323 ṣáájú ìbí Kristi, ìjọba rẹ̀ fọ́ yà láàárín àwọn Diadochi (àwọn arọ́pò rẹ̀). Nínú Pínpín Bábílónì (323 ṣáájú ìbí Kristi), ní ìbẹ̀rẹ̀, a yàn Séléúkù sí ipò olórí ẹlẹ́sìn kẹ̀kẹ́ ẹṣin Companion (ipò olókìkí nínú iṣẹ́ ológun) lábẹ́ Pẹ́díkàsì, alákòóso àbójútó ìjọba Alẹkisándà. Ní ọdún 321 ṣáájú ìbí Kristi, a yàn Séléúkù sípò satrap (gómìnà) ti Bábílóníà nígbà Pínpín Triparadísù, lẹ́yìn ikú Pẹ́díkàsì àti àwọn ìfọ̀rọ̀wérọ̀ míì sí i láàárín àwọn Diadochi. Ní ọdún 316 ṣáájú ìbí Kristi, Ántígónùsì Kìíní Monophthalmus, Diadoch mìíràn, fi agbára mú Séléúkù sá kúrò ní Bábílónì nítorí agbára Ántígónùsì tí ń pọ̀ sí i. Séléúkù wá ibi ààbò lọ́dọ̀ Ptolemy Kìíní Soter ní ilẹ̀ Ejibiti. Ní ọdún 312 ṣáájú ìbí Kristi, Séléúkù padà sí Bábílónì pẹ̀lú ọmọ-ogun kékeré kan tí Ptolemy pèsè. Ó ṣẹ́gun àwọn ọmọ-ogun Ántígónùsì, ó sì tún gba Bábílónì padà, èyí sì samisi ìdásílẹ̀ ìpìlẹ̀ agbára rẹ̀. Ìṣẹ̀lẹ̀ yìí ni a sábà ka sí ìpilẹ̀ Ìjọba Seleucid, pẹ̀lú ọdún 312 ṣáájú ìbí Kristi gẹ́gẹ́ bí ìbẹ̀rẹ̀ Àkókò Seleucid nínú ìṣírò ìtàn.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Orúkọ Seluecus jẹ́ ìmúyọ láti inú èdè Gíríìkì, ó sì wá láti inú gbòǹgbò ọ̀rọ̀ selas (σέλας), tí ó túmọ̀ sí “ìmọ́lẹ̀,” “ìmólẹ̀ didán,” tàbí “iná ọ̀wọ̀n.” Orúkọ náà ń tọ́ka sí ìmólẹ̀ ńlá tàbí ìtànṣán, ohun tí ó bá mu fún ènìyàn pàtàkì bí Seleucus I Nicator, olùdásílẹ̀ Ìjọba Seleucid, àti ẹni tí ó ṣàpẹẹrẹ baba tí ó ti jẹ́ olùrúbọ ìmọ́lẹ̀ ní ọ̀run.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Láti rí èrè àti ọlá ayé gbà, a mú ìjọ náà wá sí kí ó wá ojú rere àti ìtìlẹ́yìn àwọn ọlọ́lá ayé; àti pé, nípa bẹ́ẹ̀ tí ó ti kọ Kristi sílẹ̀, a tàn án jẹ kí ó fi ìgbọ́ràn àti ìṣòtítọ́ rẹ̀ fún aṣojú Satani—bíṣọ́ọ̀bù ti Róòmù.” The Great Controversy, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiochus Magnus ṣàpẹẹrẹ aṣojú agbára póòpù, gẹ́gẹ́ bí póòpù ṣe jẹ́ aṣojú Satani. Àmì-ìṣàpẹẹrẹ Antiochus gba ààyè fún àwọn agbára aṣojú tí ó yàtọ̀ síra, gẹ́gẹ́ bí ó ti jẹ́ pé ọ̀pọ̀lọpọ̀ àwọn póòpù ti wà. Reagan ni aṣojú ọdún 1989, Ukraine di aṣojú Orílẹ̀-èdè Amẹ́ríkà ní ọdún 2014, Trump sì ni aṣojú ní Ogun Panium. Reagan ni ẹni àkọ́kọ́, Trump ni ẹni ìkẹyìn, Zelenskyy sì ni ìṣọ̀tẹ̀ tó wà ní àárín.

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