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# The Book of Daniel - Number One-Hundred and Thirty-Eight

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan, Ọgbọ̀n-dín-lọ́gbọ̀n

Unveiling Daniel 11: A Prophetic Journey through History

Ìṣípayá Dáníẹ́lì 11: Ìrìnàjò Àsọtẹ́lẹ̀ Nípasẹ̀ Ìtàn

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Ẹsẹ̀ ogójì nínú orí kọkànlá ti Dáníẹ́lì, dúró gẹ́gẹ́ bí ọ̀kan nínú àwọn ẹsẹ̀ tó jinlẹ̀ jùlọ nínú Ọ̀rọ̀ Ọlọ́run. Àwọn ìtàn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú rẹ̀ ni ibi tí a ti mú àwọn àgbá kẹ̀kẹ́ inú àgbá kẹ̀kẹ́ ìran Ìsẹ́kíẹ́lì jọ. Pẹ̀lú àkókò òpin ìgbìmọ̀ Millerite ní ọdún 1798, àti pẹ̀lú àkókò òpin ìgbìmọ̀ áńgẹ́lì kẹta ní ọdún 1989, a ṣàpèjúwe àwọn ìtàn inú àti òde ti àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Nínú ẹsẹ̀ náà wà ìkéde ìdájọ́ tí ń súnmọ́, èyí tí ó dé pẹ̀lú áńgẹ́lì àkọ́kọ́ ní ọdún 1798, títí dé òfin Ọjọ́-ìsinmi ti ẹsẹ̀ kọ́kànlélógójì. Nítorí náà, ẹsẹ̀ náà ṣojú fún ìdájọ́ àyẹ̀wò ti ìjọ Ọlọ́run tí ó bẹ̀rẹ̀ pẹ̀lú àwọn òkú, títí dé ìdìmọ́kànsí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin, àti pé Ọlọ́run ń tutọ Adventismu Laodicea jáde kúrò ní ẹnu Rẹ̀.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Ìtàn náà, níbi tí ipò pàpá ti gba ọgbẹ́ rẹ̀ tí ó ń pa ènìyàn ní ọdún 1798, títí di ìgbà tí a ó fi wo ọgbẹ́ tí ó ń pa ènìyàn náà sàn ní ẹsẹ̀ kọkànlélógójì, ni a ṣàfihàn nínú ìtàn ẹsẹ̀ náà. Látinú ẹsẹ̀ kọkànlélógójì lọ ni a ti gbé kalẹ̀ nínú àyíká àwọn ìdájọ́ ìṣèlú Ọlọ́run tí ń le sí i, èyí tí ó bẹ̀rẹ̀ nínú ẹsẹ̀ náà. Ní ìtumọ̀ àsọtẹ́lẹ̀ yìí, ẹsẹ̀ ogójì ni òpin orí kọkànlá ti Dáníẹ́lì, ẹsẹ̀ kìíní àti kejì sì, ti orí náà, ni ìbẹ̀rẹ̀. Orí kọkànlá ń ṣàfihàn ìṣọ̀tẹ̀ Aṣòdì sí Kristi, orí kẹwàá sì ń ṣojú ìbẹ̀rẹ̀ ìran Odò Hiddekel, orí kejìlá sì ń ṣojú òpin. Orí kẹwàá àti kejìlá ń ṣojú àkọ́kọ́ àti ìkẹyìn, orí kọkànlá sì ni ìṣọ̀tẹ̀ tó wà láàárín.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Orí kẹwàá àti kejìlá jẹ́ ọ̀kan náà, nítorí pé, láì rí bí orí kọkànlá, wọ́n ń ṣàfihàn ìrírí Dáníẹ́lì ní ìbáṣepọ̀ pẹ̀lú ìran náà, orí kọkànlá sì ni ìran náà. Orí kẹwàá ni lẹ́tà àkọ́kọ́ nínú álífábẹ́ẹ̀tì Hébérù, orí kọkànlá ni lẹ́tà kẹtàlá ọlọ̀tẹ̀ nínú álífábẹ́ẹ̀tì Hébérù, orí kejìlá sì ni lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì náà. Ìran Odò Hídékélì ni “Òtítọ́.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

Nínú orí kẹ́tàlá, ìbẹ̀rẹ̀ ń ṣàfihàn òpin, nítorí Kristi kì í yí padà láéláé. Ìtàn ìkẹyìn tí a ṣàfihàn nínú ẹsẹ̀ ogójì, ni àkókò ìdánwò ti àwòrán ẹranko náà. Àkókò ìdánwò yẹn sì parí pẹ̀lú ààmì ẹranko náà, èyí tí a ṣàfihàn nínú ẹsẹ̀ kọkànlélógójì. Nítorí náà, ẹsẹ̀ kìn-ín-ní àti kejì gbọ́dọ̀ sọ̀rọ̀ nípa àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́ẹ̀ẹ́dógún lé lórí ọgọ́rùn-ún kan àti mẹ́rìnlélógójì, nítorí àkókò yẹn náà ni àkókò ìdásílẹ̀ àwòrán ẹranko náà.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò àánú tó parí; nítorí ó máa jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ipò ayérayé wọn....”

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n.” Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Àwọn àmì-ọ̀nà méjì máa ń wà nígbà gbogbo tí ń ṣàfihàn àkókò ìkẹyìn. Nínú ìṣísẹ̀ àtúnṣe ti Mósè, ó jẹ́ ìbí Áárónì, lẹ́yìn èyí tí ìbí Mósè tẹ̀ lé ní ọdún mẹ́ta lẹ́yìn náà. Nínú ìṣísẹ̀ àtúnṣe láti jáde kúrò ní Bábílónì kí a sì tún tẹ́ńpìlì kọ́, ó jẹ́ ọba Dáríúsì, lẹ́yìn èyí tí ọba Kírúsì tẹ̀ lé e. Nínú ìṣísẹ̀ àtúnṣe ti Kristi, ó jẹ́ ìbí Jòhánù Oníbatisí, lẹ́yìn èyí tí ìbí Kristi tẹ̀ lé ní oṣù mẹ́fà. Nínú ìṣísẹ̀ àtúnṣe ti àwọn Míláráítì, ó jẹ́ ikú ètò póòpù ní ọdún 1798, lẹ́yìn èyí tí ikú póòpù tẹ̀ lé ní ọdún 1799. Nínú ìṣísẹ̀ àtúnṣe ti áńgẹ́lì kẹta, ó jẹ́ ààrẹ Reagan àti ààrẹ Bush àkọ́kọ́, àwọn méjèèjì tí wọ́n ṣojú fún 1989. Nínú Dáníẹ́lì orí kẹwàá, ẹsẹ̀ kìn-ín-ní, a rí ọba Kírúsì tí a ti fi hàn.

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

> Ní ọdún kẹta ti Kírúsì ọba Pérsíà, a fihàn ohun kan fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítṣásárì; ohun náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn rẹ̀ gùn: ó sì lóye ohun náà, ó sì ní ìmọ̀ nípa ìran náà. Dáníẹ́lì 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

Nínú àwọn ẹsẹ̀ tí ó tẹ̀ lé e nínú orí kẹwàá, a rí ìrírí Daniẹli tí a fi hàn ní ìṣáájú kí Gabrieli tó fi ìran ìtàn àsọtẹ́lẹ̀ hàn nínú orí kọkànlá. Kírúsì ṣàmì àkókò ìpẹ̀yà, nítorí pé tẹ́lẹ̀, Kírúsì, ọmọ arákùnrin Dáríúsì, ti jẹ́ ọ̀gágun Dáríúsì tí ó pa Bẹliṣásárì, báyìí ni ó sì ṣe àmì òpin ọdún ãádọ́rin ìgbèkùn náà, èyí tí ó jẹ́ àpẹẹrẹ ìgbèkùn ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ti Ísírẹ́lì ti ẹ̀mí nínú Bábílónì ti ẹ̀mí láti ọdún 538 títí dé 1798.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ijọ Ọlọ́run lórí ilẹ̀ ayé wà nínú ìgbèkùn lọ́nà gidi ní àkókò gígùn yìí ti inúnibíni aláìlójú-ẹ̀sùn, gẹ́gẹ́ bí àwọn ọmọ Israẹli ṣe wà ní ìgbèkùn ní Babiloni ní àkókò ìkó wọn lọ sí ìgbèkùn.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Òpin ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ní ọdún 1798, ló samisi àkókò òpin; bẹ́ẹ̀ náà ni òpin ọdún àádọ́rin náà samisi “àkókò òpin” fún ìtàn náà. A ṣojú Dáríúsì àti Sírúsì méjèèjì nígbà ikú Bélṣásárì àti òpin ìjọba Bábílónì, nítorí pé gẹ́gẹ́ bí gẹ́ńérà Dáríúsì tí ó ṣe iṣẹ́ náà, Sírúsì ń ṣojú Dáríúsì. Nígbà tí wọ́n bu George Bush àkọ́kọ́ sí ipò ní January 20, 1989, Reagan ti jẹ́ ààrẹ fún ọjọ́ mọ́kànlá-dín-lógún àkọ́kọ́ ọdún 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Ìran Hidékelì bẹ̀rẹ̀ ní àkókò òpin, ní ọdún kẹta ti Kírúsì. Nígbà tí Gébéríẹlì bẹ̀rẹ̀ sí í ṣí ìtàn àsọtẹ́lẹ̀ ti orí kẹ́wàá-ọ̀kan sí Dáníẹ́lì, ó kọ́kọ́ tọ́ka sí ọdún àkọ́kọ́ ti Dáríúsì, kí ó lè fi ìdí rẹ̀ múlẹ̀ ní kedere pé ìran ìtàn àsọtẹ́lẹ̀ tí ó fẹ́ fi hàn Dáníẹ́lì bẹ̀rẹ̀ ní àkókò òpin ìkẹyìn, ní ọdún 1989, nítorí gbogbo àwọn wòlíì sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Ṣùgbọ́n èmi yóò fi hàn ọ́ ohun tí a kọ sínú ìwé mímọ́ òtítọ́; kò sì sí ẹnìkan tí ó dúró pẹ̀lú mi nínú àwọn nǹkan wọ̀nyí bí kò ṣe Míkáẹ́lì ọmọ-aládé yín. Pẹ̀lú náà, ní ọdún kìn-ín-ní Dáríù ará Mídíà, èmi gan-an dúró láti jẹ́ kó dúró ṣinṣin àti láti fún un ní agbára. Dáníẹ́lì 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

Ní ọdún kìn-ín-ní Dáríùsì, tí ó dúró fún àkókò òpin ní ọdún 1989, Gébíríẹlì “dìde,” nípa bẹ́ẹ̀ ó fi hàn pé ní “àkókò òpin,” áńgẹ́lì kan máa dé. Ní ọdún 1798 áńgẹ́lì kìn-ín-ní dé, àti ní ọdún 1989, áńgẹ́lì kẹta dé. Kì í ṣe títí di ìgbà tí a fi fún ìhìn-iṣẹ́ áńgẹ́lì kẹta ní agbára ní ọdún 2001 ni ìdìdì áńgẹ́lì kẹta bẹ̀rẹ̀, ṣùgbọ́n ìṣísẹ̀ ìrìnàjò áńgẹ́lì kẹta tí ó dé ní ọdún 1989, ni a ṣàpẹẹrẹ rẹ̀ nípa bí Gébíríẹlì ṣe dìde ní àkókò òpin. Gébíríẹlì yóò fi hàn fún Dáníẹ́lì “èyí tí a kọ sínú ìwé mímọ́ òtítọ́,” àti ìran Hídékélì ní àmì ìdánimọ̀ “Òtítọ́,” èyí tí Gébíríẹlì fẹ́rẹ̀ẹ́ gbé kalẹ̀.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

Nínú ẹsẹ̀ kẹrìnlá ti orí kẹwàá, Gébúrẹ́lì ti sọ fún Dáníẹ́lì tẹ́lẹ̀ pé ohun tí ó ń tọ́ka sí nínú ìran Híddékẹ́lì ni “ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Nísinsin yìí ni mo wá láti jẹ́ kí o mọ ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ ti ọjọ́ púpọ̀. Danieli 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Ẹsẹ̀ kejì nínú orí kẹ́rìnlá ìwé Dáníẹ́lì dúró fún ìmọ̀ tí a tú sílẹ̀ ní àkókò òpin ní ọdún 1989, tí ó sì ń dá ohun tí “yóò ṣẹlẹ̀ sí” àwọn ènìyàn Ọlọ́run “ní àwọn ọjọ́ ìkẹyìn” mọ̀.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Ní báyìí, èmi yóò sì fi òtítọ́ hàn ọ́. Wò ó, àwọn ọba mẹ́ta mìíràn yóò tún dìde ní Péríṣíà; àti ẹ̀kẹrin yóò ní ọrọ̀ jù wọ́n gbogbo lọ lọ́pọ̀lọpọ̀: àti nípa agbára rẹ̀ nínú ọrọ̀ rẹ̀ yóò ru gbogbo ènìyàn sókè lòdì sí ìjọba Gíríìsì. Danieli 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Sairọsi ṣàpẹẹrẹ ọba kejì láti ọdún 1989. Òun ni ọba ìjọba Médià-Pérsia, èyí tí ó dúró fún ìjọba àsọtẹ́lẹ̀ Bíbélì ní àwọn ọjọ́ ìkẹyìn tí a fi ìwo méjì dá, tí àwọn Médì àti àwọn Pérsia ṣojú fún. Lẹ́yìn ọba kejì ti ìjọba ẹranko ayé oníwo méjì ní àsìkò òpin ní ọdún 1989, ọba mẹ́ta yóò ṣì wà (Clinton, Bush ẹni ìkẹyìn, Obama), lẹ́yìn náà sì yóò wà ọba kan tí ó ní ọrọ̀ púpọ̀ ju gbogbo wọn lọ. Àwọn ọba mẹ́ta tí ó tẹ̀lé Bush àkọ́kọ́ di ọlọ́rọ̀ lẹ́yìn ààrẹ wọn, àti nítorí pé wọ́n ti di ààrẹ nìkan. Trump, ẹni kẹrin tí ó ní ọrọ̀ púpọ̀ ju gbogbo wọn lọ, tí ó sì jẹ́ ààrẹ ọlọ́rọ̀ jùlọ rí, kò ṣe owó rẹ̀ nítorí pé ó ti jẹ́ ààrẹ, ṣùgbọ́n ní pàtàkì nípasẹ̀ iṣẹ́ rẹ̀ nínú àwọn ìdókòwò ilé àti ilẹ̀, tipẹ́tipẹ́ kí ó tó dìje fún ipò ààrẹ.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

Ní ìgbà àtijọ́, ààrẹ tó lọ́rọ̀ jù lọ nínú ìtàn Amẹ́ríkà, ní ìfiwéra, ni ààrẹ àkọ́kọ́ ti Orílẹ̀-Èdè Amẹ́ríkà. Ṣáájú Donald Trump, George Washington ni ààrẹ tó lọ́rọ̀ jù lọ nínú ìtàn Amẹ́ríkà, ó sì ṣe ọrọ̀ rẹ̀, gẹ́gẹ́ bí Donald Trump pẹ̀lú, nípasẹ̀ àwọn ìdókòwò ilé àti ilẹ̀. Washington àti Trump méjèèjì wá sí ipò ààrẹ láti àbẹ́lẹ̀ òṣèlú tí kì í ṣe ti àṣà ìbílẹ̀. Washington jẹ́ adarí ọmọ-ogun ní pàtàkì kí ó tó di ààrẹ, Trump sì jẹ́ oníṣòwò àti ẹni àmì lórí tẹlifíṣọ̀n, ẹni tí, bí Washington, kò ní ìrírí òṣèlú kankan rí ṣáájú náà.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Àwọn Ààrẹ méjèèjì ni a mọ̀ fún agbára ìwà àti ọ̀nà aṣáájú wọn tí ó lágbára, bí ó tilẹ̀ jẹ́ pé wọ́n fi àwọn àbùdá wọ̀nyí hàn ní ọ̀nà tí ó yàtọ̀ gidigidi. A mọ Washington fún aṣáájú rẹ̀ tí ó ní ìfaradà, ìdákẹ́jẹ́, àti ìgbẹ́kẹ̀lé, pẹ̀lú ìwà ìṣọ̀kan rẹ̀ ní àkókò Ogun Ìyíká àti ní àwọn ọdún àkọ́kọ́ ti Orílẹ̀-èdè Olómìnira, nígbà tí a sì mọ Trump fún ọ̀nà ìmúrasílẹ̀ rẹ̀ nínú aṣáájú àti ìṣàkóso. Washington àti Trump méjèèjì jẹ́ ẹni tí ó fa àríyànjiyàn púpọ̀, bí ó tilẹ̀ jẹ́ pé fún àwọn ìdí tí ó yàtọ̀ gidigidi. Washington, bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀ ènìyàn bọ̀wọ̀ fún un gidigidi, dojú kọ àtakò ní àkókò rẹ̀ lórí oríṣìíríṣìí ọ̀ràn, pẹ̀lú ojú-ìwòye rẹ̀ nípa ẹrú. Àkóso ààrẹ Trump jẹ́ àmì sípò pẹ̀lú ọ̀pọ̀lọpọ̀ àríyànjiyàn, pẹ̀lú lílo rẹ̀ àwọn “tíwíìtì búburú” lórí ẹ̀rọ ayélujára, àwọn ìpinnu ìlànà rẹ̀ tí ń fi America sí àkọ́kọ́, àti ìmọ̀-ara-ẹni tirẹ̀.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Ààrẹ̀ kẹfà tí ó ní ọrọ̀ jùlọ ni yóò ru àwọn agbára dragoni àwọn alágbáyé sókè. Nígbà tí a bá fi ìtàn ẹsẹ̀ kejì orí kọkànlá lé lórí ìtàn àkókò ọdún 1776, 1789, àti 1798, a rí ìmọ̀lára síi tí ń sọ̀rọ̀ nípa ààrẹ̀ ìkẹyìn ti ẹranko ilẹ̀ ayé, nítorí Jésù fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin. Àwọn àkókò méjì àkọ́kọ́ tí 1776 àti 1789 dúró fún, pèsè ẹlẹ́rìí méjì pé ààrẹ̀ ìkẹyìn yóò jẹ́ ààrẹ̀ kẹjọ, ẹni tí ó jẹ́ ti àwọn méje. Trump jẹ́ ààrẹ̀ kẹfà lẹ́yìn Reagan, àti gẹ́gẹ́ bí ààrẹ̀ kẹjọ, yóò jẹ́ “ti àwọn méje”. Ààrẹ̀ ìkẹyìn náà, àti ààrẹ̀ kẹjọ, yóò jọba nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá dá àwòrán náà “sí àti ti” ẹranko náà.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Ààrẹ tí yóò ṣàkóso nígbà tí Orílẹ̀-èdè Amẹ́ríkà bá dá àwòrán ẹranko náà sílẹ̀, gbọ́dọ̀ jẹ́ ẹni kẹjọ, ìyẹn ẹni tí ó jẹ́ nínú àwọn méje náà, gẹ́gẹ́ bí Peyton Randolph àti John Hancock ti jẹ́rìí sí i. Ìjọba pàápà ni orí kẹjọ tí ó jẹ́ nínú àwọn méje náà, ó sì gba ọgbẹ́ apaniyan àsọtẹ́lẹ̀. Láti jẹ́ àwòrán ìjọba pàápà, ààrẹ kẹjọ tí ó jẹ́ nínú àwọn méje náà, gbọ́dọ̀ ní ìdánimọ̀ àsọtẹ́lẹ̀ pẹ̀lú pé a ti “gbẹ̀ é” tàbí “pa á” ní ti àsọtẹ́lẹ̀ pẹ̀lú.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Ìjọ́ Pápá gba ọgbẹ́ ikú rẹ̀ láti ọwọ́ agbára ejò ńlá kan (Faranse), agbára ejò ńlá kan tí ìjọ́ Pápá ti ń bá jagun láti àkókò tí Pọ́ọ̀lù ti fihàn pé, àṣírí àìṣòdodo náà (ọkùnrin ẹ̀ṣẹ̀ náà), ti bẹ̀rẹ̀ sí ṣiṣẹ́ ní àkókò yẹn gan-an. Ejò ńlá ìbọ̀rìṣà ni ó ń dí ìjọ́ Pápá lọ́wọ́ láti gba ìtẹ́ náà, èyí tí ó sì ṣe ní ọdún 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Láti ìbẹ̀rẹ̀ ipò póòpù títí dé ìparun rẹ̀ ìkẹyìn, ó ń bá àwọn agbára dragoni jà. Àwòrán kan ti ipò póòpù ń béèrè pé kí àwòrán náà bá agbára dragoni kan jà. Nínú Ìfihàn orí kẹtàlá-dín-lógún, ipò póòpù, ẹni tí í ṣe orí kẹjọ, tí ó sì jẹ́ nínú àwọn orí méje, ni a ó parun ní ìkẹyìn pẹ̀lú iná, àwọn ọba mẹ́wàá yóò sì jẹ ẹran ara rẹ̀. Nínú ikú méjèèjì (1798 àti àwọn ọjọ́ ìkẹyìn), ẹranko póòpù ni agbára dragoni kan pa. Kí Orílẹ̀-Èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, a á tún nílò pé kí agbára dragoni kan tí ó ti ń bá a jagun pa ààrẹ kẹjọ náà, àti pé ọba kẹfà lẹ́yìn àkókò òpin ní 1989 ni ọba tí ó ru gbogbo àwọn agbára dragoni sókè.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan jẹ́ Púrótẹ́sítáǹtì apẹ̀yìndà, ṣùgbọ́n George Bush àkọ́kọ́ jẹ́ onífẹ̀ẹ́ àgbáyé gidi kan. Ọ̀kan lára àwọn ọ̀rọ̀ olókìkí rẹ̀ ni ibi tí ó ti purọ́ nípa sísọ, ní August 18, 1988 pé, “Èmi ni ẹni tí kò ní gbé owó orí sókè. Alátakò mi nísinsìnyí sọ pé òun yóò gbé e sókè gẹ́gẹ́ bí ọ̀nà ìkẹyìn, tàbí ọ̀nà kẹta. Ṣùgbọ́n nígbà tí olóṣèlú bá ń sọ̀rọ̀ bẹ́ẹ̀, ẹ mọ̀ pé ibi ìsinmi kan náà ni yóò wọlé sí. Alátakò mi kò ní yọ ìgbéga owó orí kúrò nínú ètò. Ṣùgbọ́n èmi yóò ṣe bẹ́ẹ̀. Ilé Aṣòfin yóò sì tẹ mí láti gbé owó orí sókè, èmi yóò sì ní bẹ́ẹ̀kọ́. Wọ́n yóò sì tẹ̀ síwájú, èmi yóò sì ní bẹ́ẹ̀kọ́, wọ́n yóò tún tẹ̀ síwájú, gbogbo ohun tí mo sì lè sọ fún wọn ni pé: ẹ ka ètè mi: kò sí owó orí tuntun.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Yàtọ̀ sí irọ́ gbangba yẹn, èyí tí ó jẹ́ àbùdá aṣojú agbára dragoni, ọ̀rọ̀ tí ó gbajúmọ̀ jù lọ nínú àwọn ọ̀rọ̀ rẹ̀ ni èyí tí ó sọ ní ìpàdé àpapọ̀ ti Congress ní September 11, 1990, níbi tí ó ti wí pé, “Ní báyìí, a lè rí ayé tuntun kan tí ń yọ sí ojú wa. Ayé kan nínú èyí tí ìrètí tòótọ́ gan-an wà fún àtòlẹ́sẹẹsẹ ayé tuntun kan. Gẹ́gẹ́ bí Winston Churchill ti sọ, ‘àtòlẹ́sẹẹsẹ ayé’ kan nínú èyí tí ‘àwọn ìlànà ìdájọ́ òdodo àti ìṣeré tọ́ … ń dáàbò bo aláìlera lódì sí alágbára …’ Ayé kan níbi tí Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, tí a ti bọ́ lọ́wọ́ ìdìmọ́ ogun tútù, ti mura tán láti mú ìran ìtàn àwọn olùdásílẹ̀ rẹ̀ ṣẹ.” Bush àgbà jẹ́ onífẹ̀ẹ́ àgbáyé kan, bó tilẹ̀ jẹ́ pé ó sọ ara rẹ̀ di ọmọ ẹgbẹ́ Republican.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton ni ààrẹ àkọ́kọ́ tí ó ṣe ayẹyẹ ìbúra ìbẹ̀rẹ̀ iṣẹ́ rẹ̀ ní Lincoln Memorial, èyí tí ó túmọ̀ sí pé ó yí ẹ̀yìn rẹ̀ sí Lincoln, ó sì dojú kọ obelisk ti Washington Monument, obelisk kan tí inú rẹ̀ kún fún àwọn àmì Freemasonry. Obelisk náà pẹ̀lú àwọn àmì Freemasonry tí ó yàn láti dojú kọ bí ó ṣe búra ìṣòtítọ́ rẹ̀ sí Orílẹ̀-Èdè lábẹ́ Òfin Orílẹ̀-Èdè náà ní èké, kò kàn ṣàfihàn pé ó ti yí ẹ̀yìn rẹ̀ sí àmì ìtako ẹrú ti Lincoln Memorial nìkan, ṣùgbọ́n ipò ìtàn tí Clinton yàn yìí tún bá ọ̀rọ̀ ìtẹ́wọ́gbà rẹ̀ mu, níbi tí ó ti yin ọ̀jọ̀gbọ́n kan tí ó ti kẹ́kọ̀ọ́ lábẹ́ rẹ̀ ní Yunifásítì Jesuit tí ó ti lọ sí.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Ọ̀jọ̀gbọ́n náà, Carroll Quigley, kọ ìwé náà: *Tragedy and Hope: A History of the World in Our Time*, tí a tẹ̀ jáde ní ọdún 1966, tí a sì ń lóye rẹ̀ ní ọ̀nà tó tọ́, tí ó sì gbajúmọ̀ gan-an, gẹ́gẹ́ bí “Bíbélì fún àwọn èrò ayé-kárí.” Gẹ́gẹ́ bí Kóránì ṣe rí sí Íslámù, àti gẹ́gẹ́ bí *Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry*, tí Albert Pike kọ, tí a sì tẹ̀ jáde ní ọdún 1871, ṣe jẹ́ ohun tí a kà sí ìtúmọ̀ tó péye jùlọ ti àwọn ẹ̀kọ́ aṣírí ti Freemasonry; tàbí gẹ́gẹ́ bí *The Book of Mormon* ṣe rí sí àwọn Latter Day Saints, bẹ́ẹ̀ ni ìwé Quigley jẹ́ Bíbélì ìmọ̀-ọ̀rọ̀ àwọn alátìlẹ́yìn ìṣàkóso ayé-kárí. Ọ̀pọ̀ ènìyàn ìbá ti mọ̀ bí Clinton bá yin Mohammed ti Kóránì, tàbí bí ó bá yin Joseph Smith ti *The Book of Mormon*, àwọn kan náà sì ìbá ti mọ ẹni tí Albert Pike jẹ́, ṣùgbọ́n díẹ̀ ni wọ́n mọ̀ pé ìyìn Clinton fún Quigley bá ètò tirẹ̀ ti ayé-kárí mu, àti pé ó jẹ́ ìkọ̀sílẹ̀ rẹ̀ sí àwọn ìlànà tí Abraham Lincoln ṣojú fún.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

Nínú ọ̀rọ̀ náà, Clinton sọ pé: “Nígbà tí mo ṣì jẹ́ ọ̀dọ́langba, mo gbọ́ ìpé John Kennedy sí ìṣe ọmọ orílẹ̀-èdè rere. Lẹ́yìn náà, gẹ́gẹ́ bí akẹ́kọ̀ọ́ ní Georgetown, mo gbọ́ bí a ṣe túmọ̀ ìpé náà sí mímọ́ síi láti ọ̀dọ̀ olùkọ́ kan tí orúkọ rẹ̀ ń jẹ́ Carroll Quigley, ẹni tí ó sọ fún wa pé Amẹ́ríkà ni orílẹ̀-èdè tó tóbi jùlọ nínú ìtàn nítorí pé àwọn ènìyàn wa ti gbàgbọ́ ní ohun méjì ní gbogbo ìgbà: pé ọ̀la lè dára ju òní lọ àti pé gbogbo wa kọ̀ọ̀kan ní ojúṣe ìwà rere ti ara ẹni láti mú kí ó rí bẹ́ẹ̀.” Èrò Carroll Quigley nípa bí a ṣe lè “sọ Amẹ́ríkà di ńlá lẹ́ẹ̀kan síi”, ni pé Orílẹ̀-Èdè Amẹ́ríkà yẹ kí ó fi ìjọba aláṣẹ orílẹ̀-èdè rẹ̀ sílẹ̀ fún Àjọ Ìṣọ̀kan Àgbáyé. Clinton jẹ́ ọmọ ẹgbẹ́ Democrat, alágbáyéṣepọ̀, aṣojú ejò náà.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Bí baba rí ọmọ,” George Bush ìkẹyìn jẹ́ onífẹ̀ẹ́ àgbáyé-gbòòrò, gẹ́gẹ́ bí baba rẹ̀ pẹ̀lú ṣe jẹ́ onífẹ̀ẹ́ àgbáyé-gbòòrò tí ó jẹ́wọ́ ara rẹ̀ gẹ́gẹ́ bí ọmọ ẹgbẹ́ Republikani. Àpù kì í ṣubú jìnnà sí igi. Bíbélì gbé ìbéèrè àròjinlẹ̀ yìí kalẹ̀ pé, “Ṣé méjì lè máa bá ara wọn rìn, bí kò ṣe pé wọ́n ti bá ara wọn ní àdéhùn?” Ẹnìkan kò nílò ju pé kó tọpinpin ọ̀pọ̀lọpọ̀ iṣẹ́ tí Bush ìkẹyìn ṣe pọ̀ pẹ̀lú Bill àti Hillary Clinton láti rí ẹni tí Bush ìkẹyìn bá ní ìfohùnṣọ̀kan.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama ṣe ìkéde kan nípa yíyí Orílẹ̀-Èdè Amẹ́ríkà padà ní ìpilẹ̀ṣẹ̀ pátápátá nígbà ìpàdé ìpolongo kan díẹ̀ ṣáájú kí a tó dìbò yàn án gẹ́gẹ́ bí Ààrẹ. Ní October 30, 2008, ní Columbia, Missouri, Obama sọ pé: “Ó kù ọjọ́ márùn-ún kí a tó yí United States of America padà ní ìpilẹ̀ṣẹ̀ pátápátá.” Ìkéde náà jẹ́ apá kan nínú ìfiránṣẹ́ gbooro Obama nípa “ìrètí àti ìyípadà”, èyí tí ó jẹ́ kókó pàtàkì nínú ìpolongo ààrẹ rẹ̀ ti ọdún 2008, tí ó fi tẹnumọ́ ìfaramọ́ rẹ̀ sí àwọn àtúnṣe pàtàkì nínú ìlànà àti sí ìtọ́sọ́nà mìíràn fún orílẹ̀-èdè náà. Ìtọ́sọ́nà tí ó darí orílẹ̀-èdè náà sí ni sí àwọn ìlànà dragoni ti gílóbálísìmù, ìkọlù sí àwọn funfun, ìfẹ̀yìntì fún ìṣẹ́yún, ìkọlù sí epo karboni, ìkọlù sí Amẹ́ríkà pẹ̀lú ìtìlẹ́yìn fún gílóbálísìmù, Onírúurú, Ìdọ́gba, Ìfaramọ́, ìtàn èké ti Critical Race Theory, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Obama kì í ṣe olùṣètò àdúgbò lásán; ó jẹ́, ó sì ṣì jẹ́ aṣojú ètò gílóbálísì ti agbára dragoni.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Síbẹ̀síbẹ̀, Trump, láì dàbí olóṣèlú òde-òní tí ó wọ́pọ̀, pa ọ̀pọ̀ ìlérí rẹ̀ mọ́ ju àpapọ̀ gbogbo àwọn ààrẹ méje yòókù lọ ní àkókò tí ó bẹ̀rẹ̀ ní 1989. Ó fi ara rẹ̀ sí mímú kí America tún di ńlá, àti nígbà tí ó ń gbìyànjú láti ṣe bẹ́ẹ̀, ó ru àwọn agbára gílóbálísì tí ó wà lórí àṣẹ sókè, kì í ṣe ní Orílẹ̀-Èdè Amẹ́ríkà nìkan, bí kò ṣe ní gbogbo ayé.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden kò ní ẹ̀rí kankan rárá pé òun jẹ́ ohun mìíràn yàtọ̀ sí pé òun jẹ́ àgbáyéṣèlú mìíràn.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Ẹranko ti ẹ̀sìn Kátólíìkì jagun ogun pípẹ́ pẹ̀lú àwọn agbára dragoni, àti pé ààrẹ tí ó wà lórí ìjọba nígbà tí Orílẹ̀-èdè Amẹ́ríkà bá dá àwòrán kan ti póòpù sílẹ̀, yóò, nípa dandan àsọtẹ́lẹ̀, wà nínú ìjàkadì pẹ̀lú àwọn agbára dragoni. Kò sí ẹni kankan nínú àwọn ààrẹ alààyè, yàtọ̀ sí Donald Trump, tí yóò jagun pẹ̀lú àwọn agbára dragoni, nítorí àwọn Demokrati jẹ́ àwọn alágbáyé-gbòòrò ní gbangba (àwọn dragoni), àti George Bush ẹni ìkẹyìn náà jẹ́ bẹ́ẹ̀ gẹ́gẹ́ bí bàbá rẹ̀ ti rí (ẹni tí ń jẹ́wọ́ ara rẹ̀ gẹ́gẹ́ bí Republikani, ṣùgbọ́n tí ó jẹ́ dragoni alágbáyé-gbòòrò ní tòótọ́), nítorí Jésù máa ń fi ẹni ìkẹyìn ṣàpèjúwe ẹni àkọ́kọ́ nígbà gbogbo.

We will continue this study in the next article.

A ó máa tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> “Ìṣòro ńlá kan ń dúró de àwọn ènìyàn Ọlọ́run. Ìṣòro kan ń dúró de ayé. Ìjà tí ó ṣe pàtàkì jù lọ nínú gbogbo àwọn ìgbà ayérayé ti fẹ́rẹ̀ẹ́ dé bá wa. Àwọn ìṣẹ̀lẹ̀ tí, fún ju ogójì ọdún lọ, àwa ti kéde lórí àṣẹ ọ̀rọ̀ àsọtẹ́lẹ̀ pé wọ́n ń bọ̀, ni wọ́n ń ṣẹlẹ̀ níwájú ojú wa nísinsin yìí. Tẹ́lẹ̀tẹ́lẹ̀, a ti gbé ọ̀ràn àtúnṣe sí Òfin Àgbà kalẹ̀ níwájú àwọn aṣòfin orílẹ̀-èdè náà láti fi dí òmìnira ẹ̀rí-ọkàn lọ́wọ́. Ọ̀ràn fífi ìtọju ọjọ́ Àìkú múlẹ̀ ti di ohun tí ó ní ìfẹ́ àti pàtàkì ní ìpele orílẹ̀-èdè. A mọ̀ dáadáa ohun tí ìgbẹ̀sẹ̀ yìí yóò yọrí sí. Ṣùgbọ́n, ṣé a ti múra sílẹ̀ fún ìṣẹ̀lẹ̀ náà? Ṣé a ti fi òtítọ́ ṣe ojúṣe tí Ọlọ́run fi lé wa lọ́wọ́ láti fi ìkìlọ̀ fún àwọn ènìyàn nípa ewu tí ó wà níwájú wọn bí?”

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> “Ọ̀pọ̀lọpọ̀ ènìyàn wà, àní nínú àwọn tí ń ṣiṣẹ́ nínú ìgbésẹ̀ yìí fún ìfipámúlẹ̀ ọjọ́ Àìkú, tí a ti fọ́jú wọn sí àwọn àbájáde tí yóò tẹ̀lé ìṣe yìí. Wọn kò rí i pé wọ́n ń kọlu òmìnira ẹ̀sìn ní tààràtà. Ọ̀pọ̀lọpọ̀ wà tí kò tíì lóye àwọn ẹ̀tọ́ Sábá Bíbélì àti ìpìlẹ̀ èké tí ilé-iṣẹ́ ọjọ́ Àìkú fi dúró lé. Eyikeyi ìgbésẹ̀ tí a bá gbé láti ṣètìlẹ́yìn fún òfin ẹ̀sìn jẹ́ ní tòótọ́ ìṣe fífi ara tẹríba fún ìjọ pòòpù, èyí tí fún ọ̀pọ̀lọpọ̀ ọ̀rúndún ti fi ìdúróṣinṣin jagun sí òmìnira ẹ̀rí ọkàn. Ìṣọ́ ọjọ́ Àìkú jẹ́ gbèsè ìwàláàyè rẹ̀ gẹ́gẹ́ bí ilé-iṣẹ́ tí a ń pè ní ti Kristẹni sí ‘àṣírí àìṣòdodo;’ àti ìfipámúlẹ̀ rẹ̀ yóò jẹ́ ìmúmọ̀ọ́kànlélọ́gọ́rin gidi ti àwọn ìlànà tí wọ́n jẹ́ igun-ìpìlẹ̀ gan-an ti Romanism. Nígbà tí orílẹ̀-èdè wa bá ti sẹ àwọn ìlànà ìjọba rẹ̀ tán báyìí débi pé yóò fi ṣe òfin ọjọ́ Àìkú, Pùròtẹ́sítántì yóò, nínú ìṣe yìí, darapọ̀ ọwọ́ mọ́ Popery; kò ní jẹ́ nǹkan mìíràn bí kò ṣe fífi ìyè fún ìwà ìkà aláṣẹ tí ó ti pẹ́ tí ń fi ìfẹ́kúfẹ̀ẹ́ dúró de ànfàní rẹ̀ láti tún fò jáde sínú ìṣàkóso apanirun tí ń ṣiṣẹ́ ní mímu.”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> “Ìṣíkiri Àtúnṣe Orílẹ̀-èdè, nípa lílo agbára òfin ẹ̀sìn, yóò, nígbà tí yóò bá ti dàgbà ní kíkún, fi àìfaradà àti ìninilára kan náà hàn tí ó ti jọba ní àwọn àkókò tí ó ti kọjá. Nígbà náà ni àwọn ìgbìmọ̀ ènìyàn gbà àwọn ẹ̀tọ́ àṣẹ tí ó jẹ́ ti Ọlọ́run fún ara wọn, wọ́n sì fi agbára alákòóso ìkà wọn tẹ òmìnira ẹ̀rí-ọkàn mọ́lẹ̀; ìmọ̀léwọ̀n, ìkó-lọ-síbòmíràn, àti ikú sì tẹ̀lé fún àwọn tí wọ́n tako àwọn àṣẹ wọn. Bí a bá tún fi ẹ̀sìn póòpù tàbí àwọn ìlànà rẹ̀ sínú agbára nípasẹ̀ òfin, iná inúnibíni yóò tún jóná sí àwọn tí kò ní fi ẹ̀rí-ọkàn àti òtítọ́ rúbọ nítorí ìfaramọ́ sí àwọn àṣìṣe tí ó gbajúmọ̀. Ìbàjẹ́ yìí ti fẹ́rẹ̀ẹ́ di òtítọ́.”

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> “Nígbà tí Ọlọ́run bá ti fi ìmọ́lẹ̀ fún wa tí ó ń fi àwọn ewu tó wà níwájú wa hàn, báwo ni a ó ṣe lè dúró láìní ẹ̀bi ní ojú Rẹ̀ bí a bá kọ̀ láti fi gbogbo ìsapá tí ó wà ní agbára wa hàn láti mú un wá síwájú àwọn ènìyàn? Ṣé a lè ní ìtẹ́lọ́run láti fi wọ́n sílẹ̀ kí wọ́n dojú kọ ọ̀ràn pàtàkì ńlá yìí láìsí ìkìlọ̀?” Testimonies, ìdì 5, 711, 712.

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