Article

# The Hidden History of Verse Forty - Number Nine

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Kẹ́rìnlélógójì – Nọ́mbà Mẹ́sàn-án

Power, Glory and Suffering

Agbara, Ògo àti Ìjìyà

Author

Jeff Pippenger

Published

May 6, 2026

Formats

PDF
Word
Song MP3

Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jarius’ twelve-year-old daughter; the second was the demonstration of His glory at the mount of transfiguration; and the third was Gethsemane the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.

Peteru wà ní Panium (Caesarea Philippi), èyí tí ó jẹ́ ọjọ́ mẹ́fà tàbí mẹ́jọ péré kí ó tó dé àárín àwọn ìgbà mẹ́ta tí Peteru, Johanu àti Jakọbu lọ nìkan pẹ̀lú Jesu. Èkínní ni ìfihàn agbára Rẹ̀ nínú àjíǹde ọmọbìnrin Jairu tí ó jẹ́ ọmọ ọdún méjìlá; èkejì ni ìfihàn ògo Rẹ̀ lórí òkè ìyípadà; àti ẹ̀kẹta ni Gethsemane, ìfihàn ìjìyà Rẹ̀. Ní Panium nínú orí kẹ́wàá Peteru wà ní ìbámu gan-an kí ó tó dé àgbélébùú ẹsẹ̀ kẹrìndínlógún. Òkè náà ni àárín àwọn ìrìnàjò àkànṣe mẹ́ta ti ọmọ-ẹ̀yìn mẹ́ta. Lórí òkè náà, Baba ọ̀run náà sì tún sọ̀rọ̀ ní ẹ̀ẹ̀kejì nínú ìgbà mẹ́ta; Baba sọ̀rọ̀ nígbà ìbatisí, lórí òkè, lẹ́yìn náà sì tún sọ̀rọ̀ díẹ̀ kí ó tó dé àgbélébùú. Peteru wà lẹ́ẹ̀mejì ní àárín àwọn ìṣẹ̀lẹ̀ pàtó mẹ́ta. Òun náà ni àárín àwọn orí kẹ́wàá sí kejìlélógún nínú Matteu.

## The Ass

Ará Asíríà náà

The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient cite of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the mount of transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of king Uzziah’s rebellion in the holy place the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.

Òkè náà ṣáájú ìwọlé ìṣẹ́gun náà, èyí tí ó bẹ̀rẹ̀ pẹ̀lú túútú kẹ́tẹ́kẹ́tẹ́ náà kí ó lè gbé ọrẹ náà wọ Jerúsálẹ́mù, gẹ́gẹ́ bí kẹ́tẹ́kẹ́tẹ́ Ábúráhámù ti gbé igi fún ọrẹ náà lórí Móríà, ibi àtijọ́ ti tẹ́ńpìlì ní Jerúsálẹ́mù. Àjọ̀dún fèrè ní ìlà Lẹ́fítíkù méjìlélógún [ogún] àti mẹ́ta fi ààmì sí túútú kẹ́tẹ́kẹ́tẹ́ náà, nítorí náà ìrírí òkè ìyípadà àwòrán ṣáájú ìwọlé ìṣẹ́gun náà, báyìí ni ó ṣe fi Pétérù sínú ìtàn ọjọ́ mẹ́tàlélọ́gbọ̀n ti Lẹ́fítíkù méjìlélógún [ogún] àti mẹ́ta tí a mú bá àkókò Pẹ́ńtẹ́kọ́sì mu. Nínú ọjọ́ mẹ́tàlélọ́gbọ̀n wọ̀nyí ni a mú tẹ́ńpìlì náà (àdánwò àárín) wá sórí àwọn olùdíje láti wà láàárín àwọn àlùfáà akíkanjú ọgọ́rin. Nínú ẹ̀rí ìṣọ̀tẹ̀ Ọba Úsáyà ní ibi mímọ́ ni a ti dá àwọn àlùfáà ọgọ́rin náà mọ̀ gẹ́gẹ́ bí akíkanjú, bẹ́ẹ̀ ni ó sì ń tọ́ka sí i pé àwọn àlùfáà kan wà tí kò kópa.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.

> Azáríàhù àlùfáà sì wọlé tọ̀ ọ́ lẹ́yìn, àti pẹ̀lú rẹ̀ ni àádọ́rin àlùfáà Oluwa, àwọn ẹni akíkanjú: wọ́n sì dojú kọ Úsáyà ọba, wọ́n sì wí fún un pé, Kì í ṣe ti ìwọ, Úsáyà, láti sun tùràrí fún Oluwa, bí kò ṣe ti àwọn àlùfáà, àwọn ọmọ Árónì, tí a ti yà sọ́tọ̀ láti sun tùràrí: jáde kúrò nínú ibi mímọ́; nítorí ìwọ ti ṣẹ̀; bẹ́ẹ̀ ni kì yóò sì jẹ́ fún ọ láti jẹ́ ọlá láti ọ̀dọ̀ Oluwa Ọlọrun. 2 Kronika 26:17, 18.

The valiant priests are those who follow the Lamb whithersoever He goes.

Àwọn àlùfáà akíkanjú ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà lọ níbikíbi tí Ó bá ń lọ.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Àwọn wọ̀nyí ni àwọn tí a kò bàjẹ́ pẹ̀lú àwọn obìnrin; nítorí wọ́n jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-àgùntàn náà ní ibikíbi tí ó bá ń lọ. A rà wọ́n padà láàrín àwọn ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ̀dọ́-àgùntàn náà. Ìfihàn 14:4.

The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant, and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023 and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.

Kiniun ẹ̀yà Júdà ń darí àwọn ènìyàn Rẹ̀ wọ Ibi Mímọ́ Jùlọ, ó sì mú kí wọ́n wo inú àpótí májẹ̀mú, kí wọ́n sì ronú lórí Àlùfáà Àgbà tí ó wà níbẹ̀ tí ń ṣe iṣẹ́ ìránṣẹ́ Rẹ̀ nínú iṣẹ́ ikẹyìn Rẹ̀ ti píparẹ́ ẹ̀ṣẹ̀. A jí Peteru dìde ní ọjọ́ December 31, 2023, lẹ́yìn náà a sì dojú kọ ọ́ pẹ̀lú ìdánwò ìpìlẹ̀ nípa ipa tí Rome kó nínú ìmúlẹ̀ ìran òde ti àsọtẹ́lẹ̀. Nígbà náà ni ìdánwò kejì ti tẹ́ńpìlì dé bá Peteru, ibẹ̀ ni a sì ti ṣàfihàn ìran ìlà inú nínú ìran dígí ìwòwò ti Danieli orí kẹwàá.

Peter had denied his Lord on July 18, 2020, and he did so three times.

Pétérù ti sẹ́ Olúwa rẹ̀ ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ó sì ṣe bẹ́ẹ̀ lẹ́ẹ̀mẹ́ta.

> “Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.

> “Lẹ́ẹ̀mẹ́ta ni Pétérù ti sẹ́ Olúwa rẹ̀ ní gbangba, lẹ́ẹ̀mẹ́ta sì ni Jésù fa ìdánilójú ìfẹ́ àti òtítọ́-inú rẹ̀ jáde lọ́wọ́ rẹ̀, ní fífi ìbéèrè tó mú kókó ọ̀ràn wá sí ilé náà lé e lórí, bí ọfà tó ní ẹ̀gún sí ọkàn rẹ̀ tí a ti gbọgbẹ́. Níwájú àwọn ọmọ-ẹ̀yìn tí wọ́n péjọ, Jésù fi ìjìnlẹ̀ ìrònúpìwàdà Pétérù hàn, ó sì fihàn bí a ti rẹ ọmọ-ẹ̀yìn tí ó ti ń ṣògo tẹ́lẹ̀ rí sílẹ̀ pátápátá.” The Desire of Ages, 812.

Peter represented two classes of worshippers.

Pétérù dúró fún ẹ̀ka méjì àwọn olùjọsìn.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Fún ọ̀kọ̀ọ̀kan àwọn ìpele tí a ṣàpẹẹrẹ wọn nípasẹ̀ Farisi àti agbowó-òde, ẹ̀kọ́ kan wà nínú ìtàn aposteli Peteru. Ní ìbẹ̀rẹ̀ ìṣẹ́ ọmọ-ẹ̀yìn rẹ̀, Peteru rò ara rẹ̀ pé òun lágbára. Bíi ti Farisi náà, ní ìṣírò ara rẹ̀, òun ‘kì í ṣe bí àwọn ènìyàn mìíràn.’ Nígbà tí Kristi, ní alẹ́ ìtẹ̀rẹ̀sílẹ̀ Rẹ̀, ti kìlọ̀ ṣáájú fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, ‘Gbogbo yín ni a ó kọsẹ̀ nítorí Mi ní òru yìí,’ Peteru fi ìgboyà sọ pé, ‘Bí gbogbo wọn tilẹ̀ yóò kọsẹ̀, èmi kì yóò ṣe bẹ́ẹ̀.’ Mark 14:27, 29. Peteru kò mọ ewu tirẹ̀. Ìgbẹ́kẹ̀lé ara ẹni ṣìtàn án. Ó rò pé òun lè fara da ìdẹwò; ṣùgbọ́n láàárín wákàtí díẹ̀ péré, ìdánwò náà dé, ó sì fi ègún àti ìbúra sẹ́ Olúwa rẹ̀.” Christ’s Object Lessons, 152.

The Publican went to his home justified.

A ṣe olùkójọ owó-ori ní olódodo nígbà tí ó lọ sí ilé rẹ̀.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Farisi àti agbowó-ori dúró fún ẹgbẹ́ ńlá méjì tí a pín àwọn tí ń wá láti jọ́sìn Ọlọ́run sí. Àwọn aṣojú àkọ́kọ́ méjèèjì wọn ni a rí nínú àwọn ọmọ méjì àkọ́kọ́ tí a bí sí ayé.” Christ’s Object Lessons, 152.

Abel and the publican are a symbol of justification by faith.

Ábẹ́lì àti agbowó-ori jẹ́ ààmì ìdáláre nípasẹ̀ ìgbàgbọ́.

> And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.

> Ṣùgbọ́n agbowó-òde náà, tí ó dúró ní òkèèrè, kò tilẹ̀ fẹ́ gbé ojú rẹ̀ sókè sí ọ̀run, bí kò ṣe pé ó ń lu àyà rẹ̀, ó sì ń wí pé, Ọlọ́run, ṣàánú fún mi ẹlẹ́ṣẹ̀. Mo wí fún yín pé, ọkùnrin yìí sọ̀kalẹ̀ lọ sí ilé rẹ̀ ní ìdáláre ju èkejì lọ; nítorí gbogbo ẹni tí ó bá gbé ara rẹ̀ ga ni a ó rẹ̀ sílẹ̀; ṣùgbọ́n ẹni tí ó bá rẹ ara rẹ̀ sílẹ̀ ni a ó gbé ga. Luke 18:13, 14.

The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.

Ìhìn ọdún 1888 ni a bá pẹ̀lú ìsàlẹ̀ wíwá angẹli Ìfihàn mẹ́jọlá.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Nínú àánú Rẹ̀ ńlá, Olúwa rán ìránṣẹ́ ìhìn tí ó ṣeyebíye gidigidi sí àwọn ènìyàn Rẹ̀ nípasẹ̀ Àwọn Alàgbà Waggoner àti Jones. Ìhìn yìí ni láti mú Olùgbàlà tí a gbé sókè wá síwájú ayé ní kedere jùlọ, ẹni tí ó jẹ́ ẹbọ fún ẹ̀ṣẹ̀ gbogbo ayé. Ó fi ìdáláre hàn nípasẹ̀ ìgbàgbọ́ nínú Ẹni-Ìdánilójú; ó pe àwọn ènìyàn láti gba òdodo Kristi, èyí tí a fihàn nínú ìgbọràn sí gbogbo àwọn òfin Ọlọ́run. Ọ̀pọ̀lọpọ̀ ti pàdánù ríran Jesu mọ́. Wọ́n nílò kí a tọ́ ojú wọn sí Ẹ̀dá àtọ̀runwá Rẹ̀, sí àwọn ẹ̀tọ́ Rẹ̀, àti sí ìfẹ́ Rẹ̀ tí kò yí padà sí ìdílé ènìyàn. A ti fi gbogbo agbára lé ọwọ́ Rẹ̀, kí Ó lè pín àwọn ẹ̀bùn ọlọ́rọ̀ fún ènìyàn, ní fífi ẹ̀bùn aláìníye ti òdodo Tirẹ̀ fún aṣojú ènìyàn aláìrànlọ́wọ́. Èyí ni ìhìn tí Ọlọ́run pàṣẹ kí a fi fún ayé. Ìhìn áńgẹ́lì kẹta ni èyí, èyí tí a gbọdọ̀ kéde pẹ̀lú ohùn ńlá, tí yóò sì jẹ́ pẹ̀lú ìtújáde Ẹ̀mí Rẹ̀ ní ìwọ̀n púpọ̀.” Testimonies to Ministers, 91.

## The Laodicean Message

Ìhìn sí Laodíkeà

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ìhìnrere tí a fi fún wa nípasẹ̀ A. T. Jones, àti E. J. Waggoner ni ìhìnrere Ọlọ́run sí ìjọ Laodicea, ègbé sì ni fún ẹnikẹ́ni tí ó jẹ́wọ́ pé òun gbà òtítọ́ gbọ́, ṣùgbọ́n tí kò fi àwọn ìmólẹ̀ tí Ọlọ́run fi fún un hàn sí àwọn ẹlòmíràn.” The 1888 Materials, 1053.

## The Latter Rain Message

Ìhìn Òjò Ìkẹyìn

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Òjò ìparí ni yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan ni yóò sọ̀kalẹ̀ láti ọ̀run wá, a ó sì fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀.” Review and Herald, April 21, 1891.

## New York City and 9/11

Ìlú New York àti 9/11

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ǹjẹ́ báyìí ni ọ̀rọ̀ náà dé pé mo ti kéde pé a ó fi ìgbì omi ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé gíga ńlá tí wọ́n ń kọ́ síbẹ̀, òkè lórí òkè, mo wí pé, ‘Irú ìṣẹ̀lẹ̀ búburú wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.’ Gbogbo orí kẹtàdínlógún nínú Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ayé. Ṣùgbọ́n èmi kò ní ìmọ́lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá gíga ibẹ̀ yóò wó lulẹ̀ nípasẹ̀ yíyí padà àti ìyípadà padà-agbérugẹ agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìkan kan ṣoṣo ti agbára ńlá rẹ̀, àwọn ilé amúnáwòrán ńlá wọ̀nyí yóò ṣubú. Irú ìṣẹ̀lẹ̀ kan yóò ṣẹlẹ̀ tí ìbẹ̀rù rẹ̀ a kọjá ohun tí a lè fojú inú wò.” Review and Herald, July 5, 1906.

Peter the publican, represents a soul who is justified by faith, and justification by faith is the third angel’s message, it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision, that represents the external line of prophecy, which Solomon says is life or death.

Peteri agbowó-ori dúró fún ọkàn kan tí a dá láláre nípa ìgbàgbọ́, àti ìdáláre nípa ìgbàgbọ́ ni ìránṣẹ́ angẹli kẹta, òun ni ìránṣẹ́ Laodicea tí ó dé ní 9/11, nígbà tí àwọn ilé ńlá New York wó lulẹ̀, tí Ìfihàn 18:1–3 sì ṣẹ. Nígbà náà ni òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ́ díẹ̀díẹ̀, tí fífi èdìdì sí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin sì bẹ̀rẹ̀. Ní òpin àkókò fífi èdìdì sí ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà, angẹli Ìfihàn mẹ́ẹ̀dógún sọ̀kalẹ̀ gẹ́gẹ́ bí Mikaẹli olórí àwọn angẹli, ó sì jí Peteri dìde nípasẹ̀ àdánwò mẹ́ta. Àdánwò àkọ́kọ́ bẹ̀rẹ̀ ní December 31, 2023, ó sì dúró fún òtítọ́ ìpilẹ̀ pé Romu ni agbára inú ẹsẹ̀ kẹrìnlá Danieli mọ́kànlá tí ń fi ìran náà múlẹ̀. Ìran náà ni ìran chazon, tí ó dúró fún ìlà ìsọtẹ́lẹ̀ ti ode, èyí tí Solomoni wí pé ìyè tàbí ikú ni.

> Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí kò sí ìran [chazon], àwọn ènìyàn a ṣègbé: ṣùgbọ́n ẹni tí ń pa òfin mọ́, aláyọ̀ ni òun. Òwe 29:18.

Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856, that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.

Ìdánwò kejì ti Peteru ni ìdánwò tẹ́ńpìlì tí ó béèrè kí a wọ Ibi Mímọ́ Jùlọ nípa ìgbàgbọ́ gẹ́gẹ́ bí Arábìnrin White ti ṣàfihàn rẹ̀ nínú àwọn ìran àkọ́kọ́ rẹ̀. Níbẹ̀ ni ó ti rí òfin ọjọ́ ìsinmi Sábáàtì ọjọ́ keje ń tàn yọ lókè àwọn òfin mẹ́sàn-án yòókù. Ẹ̀kọ́ náà ní ìbẹ̀rẹ̀ ìdájọ́ dúró fún ẹ̀kọ́ ìwàdi ara tí ń tàn yọ lókè àwọn ẹ̀kọ́ àsọtẹ́lẹ̀ mìíràn ní àwọn ọjọ́ ìkẹyìn, ní àkókò ìparí ìdájọ́. Ìwàdi ara Kristi Ọlọ́run, nígbà tí Ó gbé ara ẹran-ara ẹlẹ́ṣẹ̀ tí ó ti ṣubú wọ ara Rẹ̀, bí ó tilẹ̀ jẹ́ pé kò mọ ẹ̀ṣẹ̀ kankan, ni a ṣàpẹẹrẹ rẹ̀ ní onírúurú àpèjúwe. Èyí tí ó ṣe pàtàkì jùlọ ni ẹ̀kọ́ àwọn ìgbà méje. Ẹ̀kọ́ àwọn ìgbà méje ni alfa àwọn ìṣàwárí àsọtẹ́lẹ̀ ti Miller, ó sì jẹ́ ẹ̀kọ́ náà ní ọdún 1856, tí ó dúró fún ẹ̀kọ́ omega ti ìtàn Mílléráítì, níbi tí Àdífẹnítì Mílléráítì Filadẹ́lfíà ti ṣọ̀tẹ̀ fún ọdún méje tí ó sì di ìjọ Adventist Ọjọ́ Keje ti Laodíṣíà ní ọdún 1863.

The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.

Ọ̀pá méjì tí ó wà nínú Ìsíkíẹ́lì orí kẹtàlélọ́gbọ̀n dúró fún àwọn ìdájọ́ ọdún 2,520 méjì tí ó tako ìjọba àríwá àti ìjọba gúúsù. Ìjọba àríwá dúró fún ara ènìyàn, ìjọba gúúsù sì dúró fún ọkàn tí a ṣe láti di ọ̀kan pẹ̀lú ọkàn Kristi; báyìí ni Ìwà-Ọlọ́run yóò ṣe di ọ̀kan pẹ̀lú ẹ̀dá ènìyàn. Èyí ni ẹ̀kọ́ nípa ìfarahàn Ọlọ́run nínú ara, ní àfihàn tí a mú rọrùn. Àkókò méje náà ni alpha àti omega ti ìtàn àwọn Millerite, àti bí ó ti ń ṣàpẹẹrẹ ìfarahàn Ọlọ́run nínú ara, ó tún jẹ́ omega ti ìtàn àwọn Adventist Ọjọ́ Keje ní ìbátan pẹ̀lú ẹ̀kọ́ alpha nípa Sábáàtì ní ọdún 1844. Ọ̀kan jẹ́ àmì ti Sábáàtì ọjọ́ keje, èkejì sì jẹ́ àmì ti Sábáàtì ọdún keje.

Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.

A yí orúkọ Peter pada ní Panium, èyí tí ó jẹ́ ìgbésẹ̀ kejì fún àpẹẹrẹ Abrahamu nípa májẹ̀mú àkọ́kọ́ pẹ̀lú àwọn ènìyàn àyànfẹ́, Peter sì di aṣojú májẹ̀mú ìkẹyìn pẹ̀lú àwọn ènìyàn àyànfẹ́ ní ìgbésẹ̀ kejì tirẹ̀. Ó jẹ́ ìgbésẹ̀ kejì nínú ìlà àwọn orí láti mọ́kànlá sí méjìlélógún, ó sì jẹ́ ìgbà kejì nínú ìgbà mẹ́ta tí Peter, James àti John bá Jesu lọ kúrò lọ́dọ̀ àwọn ọmọ-ẹ̀yìn yòókù, àti ìgbà kejì nínú ìgbà mẹ́ta tí Baba ọ̀run sọ̀rọ̀. Ìlà Nero parí ní àárín ọ̀nà láàárín àwọn ogun Raphia àti Panium, nítorí ó bá àwọn àkókò méjì yòókù ti ọdún 250 mu, tí wọ́n bẹ̀rẹ̀ ní 457 BC àti 1776. 457 BC parí ní 207 BC, 1776 sì parí ní 2026. Peter wà ní 207 BC, 2026, 313 àti ìdánwò tẹ́ńpìlì tí ó ṣáájú ìkẹta àti ìdánwò litmus ti tútú kẹ́tẹ́kẹ́tẹ́ náà sílẹ̀, èyí tí a ṣojú rẹ̀ gẹ́gẹ́ bí àjọ̀dún ìpè.

Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.

Ìdánwò Peteru ni láti tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ, iṣẹ́ rẹ̀ sì ni láti tún ìhìnrere àwọn bọ́ọ̀lù iná Nashville ṣe, kí ó sì máa kéde rẹ̀ lẹ́yìn tí a ti ṣe àtúnṣe sí i. Ìhìnrere Peteru nípa àwọn bọ́ọ̀lù iná Nashville ni ìhìnrere Pẹ́ńtẹ́kọ́sítì tí a kọ́kọ́ gbé kalẹ̀ nínú yàrá òkè, tí a sì tún gbé kalẹ̀ lẹ́yìn náà nínú tẹ́ńpìlì. Ó gbé ìhìnrere rẹ̀ kalẹ̀ nípa fífi àwọn bọ́ọ̀lù iná Nashville hàn gbangba, àti ìmúṣẹ ogun Raphia, ní ìbáṣepọ̀ pẹ̀lú ogun Panium, èyí tí ó di ogun Actium ní òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìnlá. Òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìnlá náà ni pẹ̀lú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kọkànlélógójì àti ti ẹsẹ̀ méjìlélógún. Àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí tún bá ẹsẹ̀ kọkànlélọ́gbọ̀n mu, níbi tí ìjọ Pápá ti gba àkóso ní ọdún 538 tí wọ́n sì fi òfin Ọjọ́ Àìkú kalẹ̀ ní Ìgbìmọ̀ kẹta ti Orleans. Àwọn ẹsẹ̀ tí ń ṣáájú ẹsẹ̀ kọkànlélọ́gbọ̀n ń tọ́ka sí àwọn àmì ọ̀nà tí ó ṣamọ̀nà sí òfin Ọjọ́ Àìkú ọdún 538, tí wọ́n sì jẹ́ àpẹẹrẹ ìtàn tí ó ṣáájú òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.

> Nítorí àwọn ọkọ̀ ojú omi Kítímù yóò wá sí i lòdì sí i; nítorí náà yóò bàjẹ́ nínú, yóò sì padà, yóò sì ní ìbínú sí májẹ̀mú mímọ́ náà: báyìí ni yóò ṣe; yóò tún padà, yóò sì ní ìmọ̀ pọ̀ pẹ̀lú àwọn tí ó kọ májẹ̀mú mímọ́ náà sílẹ̀. Àwọn ọmọ-ogun yóò sì dúró ní apá rẹ̀, wọn yóò sì sọ ibi mímọ́ agbára di aláìmọ́, wọn yóò sì mú ẹbọ àtìlẹ́yìn ojoojúmọ́ kúrò, wọn yóò sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀ síbẹ̀. Dáníẹ́lì 11:30, 31.

The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began. That date was the fall of Constantinople to the Ottoman Turks in 1453.

“Àwọn ọkọ̀ ojú omi Kittimu” ń ṣojú fún àwọn Vándálì, tí a sì tún ṣojú fún gẹ́gẹ́ bí ipè kejì nínú Ìfihàn orí kẹjọ. Ìparun Róòmù tí ó ń bá a lọ díẹ̀díẹ̀ bẹ̀rẹ̀ ní ọdún 330, nígbà tí Kónísítántínù pín ìjọba náà sí ìlà-oòrùn àti ìwọ̀-oòrùn. Lẹ́yìn náà, ó tún pín un fún àwọn ọmọkùnrin rẹ̀ mẹ́ta. Ìjọba Róòmù tí kò ṣeé borí láti ìgbà ogun Ákítíọ̀mù ni a pín nígbà náà sí apá méjì, lẹ́yìn náà sí apá mẹ́ta; lẹ́yìn náà, àwọn ipè mẹ́rin àkọ́kọ́ nínú Ìfihàn orí kẹjọ ṣojú fún ìkọlù àwọn ọ̀tá tí ó mú ìwọ̀-oòrùn Róòmù dé òpin ní ọdún 476. Ìlà-oòrùn Róòmù ní Kónísítántínópùlù sì tẹ̀síwájú títí dé òpin ipè karùn-ún àti ìbẹ̀rẹ̀ ipè kẹfà, tí wọ́n sì tún jẹ́ ègbé kìnní àti ègbé kejì. Àkókò àsọtẹ́lẹ̀ ọdún ọgọ́rùn-ún-ún márùndínlọ́gọ́rin ti ègbé kìnní parí ní ọjọ́ tí àkókò àsọtẹ́lẹ̀ ègbé kejì bẹ̀rẹ̀. Ọjọ́ náà ni ìṣubú Kónísítántínópùlù sí ọwọ́ àwọn Tọ́ọ̀kì Ọ̀tómánì ní ọdún 1453.

Babylon fell in one night, maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night; whereas, the fall of Rome covered 1123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.

Bábílónì ṣubú ní òru kan; bóyá o lè jiyàn pé Kírúsì ní láti kọ́kọ́ yí odò náà padà, àti pé èyí gba àkókò kan, ṣùgbọ́n ìṣubú Bábílónì ṣẹlẹ̀ ní òru kan; nígbà tí ìṣubú Róòmù bo ọdún 1123. Àwọn ọdún wọ̀nyí ní àwọn àmì ọ̀nà àsọtẹ́lẹ̀ pàtó tí ń ṣàpèjúwe ìparun díẹ̀díẹ̀ ti Róòmù Aláṣẹ, àti Róòmù keferi Aláṣẹ jẹ́ àpẹẹrẹ Orílẹ̀-èdè Amẹ́ríkà nínú iṣẹ́ rẹ̀ ti fífi ipò póòpù sí orí ìtẹ́ gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì ní ọdún 538. A fi ipò póòpù sí orí ìtẹ́ ní òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún ti Dáníẹ́lì mọ́kànlá. Àwọn àmì ọ̀nà tí ó jẹ́ àpẹẹrẹ iṣẹ́ Orílẹ̀-èdè Amẹ́ríkà ni a ṣàfihàn nínú àwọn àmì ọ̀nà ìparun díẹ̀díẹ̀ ti Róòmù keferi.

The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.

Àwọn ọkọ̀ ojú omi Kítímù dúró gẹ́gẹ́ bí àjálù owó fún Róòmù, nítorí pé ọmọ-ogun ojú omi àwọn Vándálì mú ìparun wá sí àwọn ọ̀nà ìrìnàjò ọkọ̀ ojú omi ti Òkun Mẹditaréníà. Ní àwọn ọjọ́ ìkẹyìn, a ṣàfihàn Íslámù gẹ́gẹ́ bí àjálù owó fún àwọn ọba ayé. Àwọn Vándálì àti àwọn ọkọ̀ ojú omi wọn ni agbára ìpè keji, àti àwọn ègbé mẹ́ta náà jẹ́ àwọn agbára ìpè Íslámù. Èyí àkọ́kọ́ ni Arábíà, èkejì ni Tọ́kì, ìkẹta sì jẹ́ ti àgbáyé.

Ships are a symbol of economic power, and in the Scriptures the ships of Chittim are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.

Àwọn ọkọ̀ ojú omi jẹ́ àmì agbára ọrọ̀-ajé, àti nínú Ìwé Mímọ́ àwọn ọkọ̀ ojú omi Kittimu ni àwọn àfihàn gíga jùlọ fún agbára ọrọ̀-ajé. Àwọn ọkọ̀ wọ̀nyí ni a fi afẹ́fẹ́ ìlà-oòrùn ìbínú rì ní àárín òkun, àti nínú Ìwé Mímọ́ Islam ni àwọn ọmọ ìlà-oòrùn. Nígbà tí a bá ṣàkíyèsí Islam nínú ọ̀tẹ̀lẹ̀múyẹ́ ìsẹ̀lẹ̀, ó máa ń mú ìdààmú ọrọ̀-ajé wá. A fi Bálámù ṣojú fún Islam gẹ́gẹ́ bí kẹ́tẹ́kẹ́tẹ́, èyí tí ó jẹ́ ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ẹni igbó” nínú ìṣàfihàn àkọ́kọ́ ti Iṣimáẹli nínú Ìwé Mímọ́. Iṣimáẹli ni baba Islam ní ìpele àsọtẹ́lẹ̀, láì sẹ́ Ábúráhámù gẹ́gẹ́ bí baba Iṣimáẹli, ṣùgbọ́n àwọn ẹ̀yà méjìlá Iṣimáẹli ni a mọ̀ sí àwọn ọmọ ìlà-oòrùn nínú Ìwé Mímọ́.

In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. October 7, 2023 Islam unexpectedly struck literal Israel and when Nashville, Tennessee is unexpectedly struck by Islam spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.

Ní ọjọ́ ìkẹyìn, Báláámù, àmì orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí wòlíì èké, lu kẹ́tẹ́kẹ́tẹ́ rẹ̀ lẹ́ẹ̀mẹ́ta, èyí tí ó dúró fún ìkọlù mẹ́ta ti Íslámù. 9/11 ni ìkọlù àkọ́kọ́ nínú wọn, ó sì sàmì dídé áńgẹ́lì ìdìdì, ẹni tí ó gòkè wá láti ìlà-oòrùn nígbà ìjì líle ti ìlà-oòrùn ti ìjà. Ìkọlù kejì ti Íslámù jẹ́ ìlọ́po méjì, nítorí ìgbésẹ̀ kejì ń sàmì ìmúlòpo. Ní October 7, 2023, Íslámù kọlù Ísírẹ́lì gidi láìròtẹ́lẹ̀, àti nígbà tí Nashville, Tennessee bá jẹ́ pé a kọlù láìròtẹ́lẹ̀ nípasẹ̀ Íslámù, Ísírẹ́lì ti ẹ̀mí yóò ti jẹ́ ẹni tí a kọlù. Nínú ìtàn Báláámù, àmì-ọ̀nà kejì wà láàrín ọgbà-àjàrà méjì, àti ọgbà-àjàrà méjì ti Olúwa àwọn ọmọ-ogun ni Ísírẹ́lì gidi àtijọ́ àti orílẹ̀-èdè Amẹ́ríkà, Ísírẹ́lì ti ẹ̀mí ti òde-òní. Àmì-ọ̀nà kẹta ti Báláámù ni nígbà tí kẹ́tẹ́kẹ́tẹ́ náà sọ̀rọ̀; àti àmì ìsọ̀rọ̀ tí ń sàmì òpin àkókò ìdìdì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin tí ó bẹ̀rẹ̀ ní 9/11 ni òfin Ọjọ́ Àìkú, nígbà tí orílẹ̀-èdè Amẹ́ríkà sọ̀rọ̀ bí ejò ńlá. Ìwárìrì ilẹ̀ ńlá ti Ìfihàn orí kọkànlá ni òfin Ọjọ́ Àìkú náà, níbi tí ègbé kẹta ti ń bọ́ ní kíákíá, níbi tí orílẹ̀-èdè Amẹ́ríkà, kẹ́tẹ́kẹ́tẹ́ náà, àti Sekaráyà ti sọ̀rọ̀.

The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest, was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight, (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by His father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.

Baba Johanu Oníbatisí jẹ́ ti ẹ̀ka kẹjọ nínú mẹ́rìnlélógún ẹ̀ka àwọn àlùfáà tí Dáfídì dá sílẹ̀ láti ṣiṣẹ́ nínú tẹ́ńpìlì. Sekaráyà àlùfáà ni a lù sí adití nítorí àìgbàgbọ́ títí di ìbí ọmọ rẹ̀ Johanu, ó sì jẹ́ ààmì nọ́mbà mẹ́jọ, (ààmì iṣẹ́ àlùfáà). Ní àkókò òfin ọjọ́ Àìkú, ìran ìkẹyìn àwọn àlùfáà, tí Johanu Oníbatisí ṣojú fún, yóò sọ̀rọ̀ gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú baba rẹ̀ Sekaráyà. Kristi dá Johanu mọ̀ gẹ́gẹ́ bí Élíjà, àti pé ìránṣẹ́ ọjọ́ ìkẹyìn ti Élíjà ni a ṣojú fún nípasẹ̀ ìbáṣepọ̀ baba àti ọmọ, gẹ́gẹ́ bí ó ti rí ní ọ̀dọ̀ Sekaráyà àti Johanu. A fi Johanu ṣàpẹẹrẹ nípasẹ̀ Jeremáyà, ẹni tí a ti sọ fún pé bí ó bá padà, yóò jẹ́ ẹnu Ọlọ́run.

Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.

Jeremiah ń ṣọ̀fọ̀ ìbànújẹ àkọ́kọ́ ti ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, àti bí ó bá padà, yóò di ẹnu Ọlọ́run ní àsìkò òfin ọjọ́-ìsinmi ọ̀sẹ̀, nígbà tí ó gbé ìrántí àsọtẹ́lẹ̀ Habakkuk kalẹ̀, èyí tí ó ti fà áyà sílẹ̀, ṣùgbọ́n tí yóò “sọ̀rọ̀” ní òpin. Jeremiah, àti nítorí náà John, àti nítorí náà Peter ni yóò sọ ìhìn Habakkuk ní ibi tí kẹ́tẹ́kẹ́tẹ́ Islam fi ń sọ̀rọ̀, àti nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí dragoni.

Peter at Caesarea Philippi, which is Panium is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.

Peteri ní Kesarea Filippi, èyí tí í ṣe Paniomu, wà nínú àkókò kan tí ó ṣáájú àmì-ọ̀nà “òkè” tí ìwọlé ìṣẹ́gun náà yóò tẹ̀ lé, èyí tí ó yọrí sí àgbélébùú, tàbí òfin Sunday. Àkókò náà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ogun Paniomu, èyí tí ó parí nínú ìṣẹ́gun fún póòpù àti agbára aṣojú rẹ̀, orílẹ̀-èdè Amẹ́ríkà. Paniomu ni ìkẹta nínú ogun aṣojú mẹ́ta, èyí àkọ́kọ́ nínú wọn tí ó parí ní ògiri Berlin ní ọdún 1989, àti èyí ìkẹyìn tàbí ìkẹta nínú ogun aṣojú náà parí ní ìwó lulẹ̀ “ògiri” ìyapa ìjọ àti ìpínlẹ̀. Ọdún 1989 ṣe àmì gíga jùlọ ti ogun aṣojú kan tí a pè ní “ogun tútù” tí ó ti bẹ̀rẹ̀ ní òpin Ogun Àgbáyé Kejì, àti Paniomu ṣàpẹẹrẹ ogun tútù kan tí ó parí ní Ogun Àgbáyé Kẹta tí ogun Actium ṣàpẹẹrẹ. Ní àárín àmì-ọ̀nà àkọ́kọ́ àti ìkẹta nínú ogun aṣojú mẹ́ta ni ogun gidi ní Ukraine wà, gẹ́gẹ́ bí ogun Rafia ṣe ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kọkànlá àti ẹsẹ̀ kejìlá.

Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verse eleven and twelve and the Ukrainian War that began in 2014 and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism there were three presidents that marked alliances between the papacy and the United States.

Panium jẹ́ ogun tútù kan tí ó ń yọrí sí Ogun Àgbáyé Kẹta gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ogun tútù tí ó parí ní àkókò òpin ní ọdún 1989, tí ó sì ti bẹ̀rẹ̀ ní òpin Ogun Àgbáyé Kejì. Nínú àwọn àmì ọ̀nà tí ẹsẹ̀ mẹ́wàá àti ọdún 1989 ń ṣàpẹẹrẹ, àti ẹsẹ̀ mọ́kànlá àti kejìlá pẹ̀lú Ogun Ukraine tí ó bẹ̀rẹ̀ ní ọdún 2014, àti ẹsẹ̀ kẹtàlá títí dé ẹsẹ̀ kẹẹ̀ẹ́dógún pẹ̀lú ogun tútù tí ó wà lọ́wọ́lọ́wọ́ láàárín MAGA-ism àti globalism, àwọn ààrẹ mẹ́ta wà tí wọ́n samisi àwọn àjọṣepọ̀ láàárín ìjọba póòpù àti Orílẹ̀-Èdè Amẹ́ríkà.

Ronald Reagan was a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. The third waymark of verses thirteen to fifteen the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillment's, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.

Ronald Reagan jẹ́ ìfàṣẹ́yàn àṣírí pẹ̀lú Póòpù John Paul II, póòpù aláfọwọ́ṣọ́ra kan ní ti àwọn àsọtẹ́lẹ̀ Sátánì ti Fatima, ó sì ní ìbáṣepọ̀ pẹ̀lú ìtàn àsọtẹ́lẹ̀ ti ẹsẹ̀ kẹwàá. Ààrẹ Obama bá ìtàn ogun Raphia mu nínú ẹsẹ̀ kọkànlá àti kejìlá. Ní àkókò ìjọba rẹ̀, àwọn póòpù àpẹẹrẹ méjì wà, nítorí àmì-ọ̀nà kejì ń tọ́ka sí ìlọ́po-méjì. Nínú àmì-ọ̀nà kẹta ti ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún, póòpù náà ni póòpù àkọ́kọ́ láti Orílẹ̀-Èdè Amẹ́ríkà. Ní ìbẹ̀rẹ̀, a rò pé Póòpù Leo jẹ́ póòpù aláfọwọ́ṣọ́ra gẹ́gẹ́ bí a ti fi John Paul II ṣe àpẹẹrẹ, ṣùgbọ́n nígbà tí a bá fi í sílò lábẹ́ ìmúlò àsọtẹ́lẹ̀ ti ìmúlò mẹ́ta-lé-mẹ́ta, àmì-ọ̀nà kẹta ní àwọn àbùdá àwọn ìmúṣẹ méjèèjì àkọ́kọ́; nítorí náà Leo ni John Paul II aláfọwọ́ṣọ́ra náà, ó sì jẹ́ ẹni tí ó jẹ́ olórí àtijọ́ ti Ọ́fíìsì ti Ìwádìí Ẹ̀sùn Ìgbàgbọ́, Benedict XVI, ẹni tí ó fi ipò sílẹ̀ fún póòpù Francis tí ó jẹ́ woke ní àkókò ìṣàkóso Obama.

The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989, began at the end of the second World War and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars are governed by the principles associated with a triple application of prophecy. The end of the second world war began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.

Ogun aṣojú àkọ́kọ́ ni a ṣàfihàn nípasẹ̀ ẹsẹ̀ kan, èkejì nípasẹ̀ méjì, àti ẹ̀kẹta nípasẹ̀ ẹsẹ̀ mẹ́ta. Ogun tútù tí ó parí ní 1989 bẹ̀rẹ̀ ní òpin Ogun Àgbáyé Kejì, àti Ogun Àgbáyé Kẹta tí a ṣojú fún nípasẹ̀ ogun Actium bẹ̀rẹ̀ ní òpin ogun tútù tí a ṣojú fún nípasẹ̀ ogun Panium. Àwọn ogun àgbáyé mẹ́ta náà, gẹ́gẹ́ bí àwọn ogun aṣojú mẹ́ta náà pẹ̀lú, ni a ń darí nípasẹ̀ àwọn ìlànà tí ó ní ìbáṣepọ̀ pẹ̀lú lílo àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta. Òpin Ogun Àgbáyé Kejì bẹ̀rẹ̀ ogun tútù kan tí ó parí pẹ̀lú ààrẹ̀ kẹjọ láti ọ̀dọ̀ Roosevelt ní 1945, ẹni tí í ṣe Reagan. Reagan, ní àsìkò òpin náà ní 1989, bẹ̀rẹ̀ àtẹ̀sẹ̀ ààrẹ̀ mẹ́jọ kan tí ń darí dé Trump (ẹni tí í ṣe nínú àwọn méje). Ogun tútù Trump bẹ̀rẹ̀ ní 2015, nígbà tí ó kéde ìdíje rẹ̀ fún ipò ààrẹ̀, tí ó sì ru àwọn globalists sókè, ní ìmúṣẹ Daniel mọ́kànlá ẹsẹ̀ kejì. Ogun tútù náà parí ní òfin Ọjọ́-ìsinmi, èyí tí í ṣe ogun Actium, ìdènà kẹta ti Rome kí ó tó jọba lórí ohun gbogbo ní ọ̀nà gíga jùlọ.

Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander and Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.

Roosevelt bẹ̀rẹ̀ ọ̀dọ̀ àwọn ààrẹ mẹ́jọ títí dé Reagan, ẹni tí ó sì bẹ̀rẹ̀ ọ̀dọ̀ àwọn ààrẹ mẹ́jọ títí dé Trump. Roosevelt ń fi Ogun Àgbáyé Kejì hàn, ó kú ní ọjọ́ kejìlá oṣù Kẹrin, ọdún 1945, lẹ́yìn náà Truman sì jẹ́ ààrẹ nígbà tí ogun Yúróòpù parí ní ọjọ́ kẹjọ oṣù Karùn-ún, àti nígbà tí ogun Pacific parí ní ọjọ́ kejì oṣù Kẹsán. Ogun Yúróòpù ní pàtàkì jẹ́ ogun ilẹ̀, ogun Pacific sì jẹ́ ogun òkun, gẹ́gẹ́ bí Panium ṣe dúró fún ogun ilẹ̀, tí Actium sì dúró fún ogun òkun. Àkọ́kọ́ ń ṣàpèjúwe ìkẹyìn, a sì ti fi ìtẹ̀lé àwọn ààrẹ mẹ́jọ múlẹ̀ lórí ẹ̀rí Dáníẹ́lì mọ́kànlá, ẹsẹ̀ kejì àti kẹta, àti lórí àdììtú pé ẹlẹ́ẹ̀kẹjọ jẹ́ ti méje. Nínú àwọn Continental Congress méjì àkọ́kọ́ ní ìbẹ̀rẹ̀ ìtàn ẹranko ilẹ̀ ti Ìfihàn mẹ́tàlá, ìgbà ààrẹ méje wà. Nínú ìtàn náà, a yan George Washington gẹ́gẹ́ bí Commander and Chief. Gẹ́gẹ́ bí ààrẹ osìṣẹ́ àkọ́kọ́, ìyàn Washington nínú Second Continental Congress ń ṣe àfihàn Washington ní ìbẹ̀rẹ̀ pátápátá gẹ́gẹ́ bí ẹlẹ́ẹ̀kẹjọ nínú àwọn ààrẹ méje.

The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eight church that is of the seven.

Ààrẹ àkọ́kọ́ ni ẹlẹ́ẹ̀kẹjọ lára àwọn ààrẹ méje àkọ́kọ́, àti ààrẹ ìkẹyìn ni ẹlẹ́ẹ̀kẹjọ tí ó jẹ́ ti àwọn méje náà. Àlùfáà Sekaráyà sọ̀rọ̀ nígbà ìbí Jòhánù, nígbà tí kẹ́tẹ́kẹ́tẹ́ bá sọ̀rọ̀, àti nígbà tí ẹranko ilẹ̀ bá sọ̀rọ̀. Ibẹ̀ náà ni ìran Hábákúkù ti ń sọ̀rọ̀ pẹ̀lú. Ìbí Jòhánù, tí ó jẹ́ àpẹẹrẹ àsíá àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì] ní òfin Ọjọ́ Àìkú, ni ìran ìkẹyìn Sekaráyà àlùfáà. Sekaráyà wà ní ẹ̀ka kẹjọ nínú ẹ̀ka mẹ́rìnlélógún àwọn àlùfáà. Ní òfin Ọjọ́ Àìkú Sekaráyà (àwọn àlùfáà) ń sọ̀rọ̀, nígbà tí Ìsílámù (kẹ́tẹ́kẹ́tẹ́) ń sọ̀rọ̀ àti nígbà tí Orílẹ̀-Èdè Amẹ́ríkà ń sọ̀rọ̀ bí dragoni. Ní àmì-ọ̀nà yẹn ni ọgbẹ́ ikú papacy ti wò sàn, ó sì di ẹlẹ́ẹ̀kẹjọ tí ó jẹ́ ti àwọn méje. Trump pẹ̀lú ni ẹlẹ́ẹ̀kẹjọ tí ó jẹ́ ti àwọn méje, òun náà ni ẹni tí ó dá àwòrán ẹranko náà sílẹ̀ tí a mú dé ìparí rẹ̀ ní òfin Ọjọ́ Àìkú. Nígbà náà ni iṣẹ́ àlùfáà ti àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì] di ẹnu Ọlọ́run, wọ́n sì ń kéde ìhìn náà nínú igbe rara ti áńgẹ́lì kẹta. Iṣẹ́ àlùfáà náà ni ìjọ kẹjọ tí ó jẹ́ ti àwọn méje.

Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second world war ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.

Roosevelt bẹ̀rẹ̀ àwọn ààrẹ mẹ́jọ tí ń darí lọ sí àkókò ìkẹyìn ní 1989, ó sì samisi ìyípadà láti Ogun Àgbáyé Kejì sí ogun tútù tí ó parí ní 1989. Ààrẹ Truman tẹ̀lé Roosevelt, ó sì jọba nígbà tí àwọn ogun lórí ilẹ̀ àti lórí òkun tí ó dá Ogun Àgbáyé Kejì sílẹ̀ parí. Gẹ́gẹ́ bí ààrẹ, Truman jọba nígbà tí Ìṣọ̀kan Àwọn Orílẹ̀-Èdè bẹ̀rẹ̀ ní October 24, 1945. Ìbáṣepọ̀ Roosevelt àti Truman ni a fi ọdún 1945 múlẹ̀. Àwọn méjèèjì jẹ́ ààrẹ ní ọdún náà, ní ọdún náà ni ogun alápá méjì tí í ṣe Ogun Àgbáyé Kejì parí, a sì dá Ìṣọ̀kan Àwọn Orílẹ̀-Èdè sílẹ̀, ogun tútù sì bẹ̀rẹ̀.

In 1989 there also were two presidents, as with 1945; Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first, announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”

Ní ọdún 1989, àwọn ààrẹ méjì náà wà pẹ̀lú, gẹ́gẹ́ bí ó ti rí ní 1945; Ronald Reagan àti George Bush àkọ́kọ́. Reagan parí ogun tútù náà, George Bush àkọ́kọ́ sì kéde pé òun jẹ́ ọmọ ìmọ̀ràn àgbáyé ní àkọ́kọ́ àti ju gbogbo rẹ̀ lọ nígbà tí ó bá Ìgbìmọ̀ Àpapọ̀ Gbogbogbòò ti UN “kẹ́rìnlélógójì” sọ̀rọ̀ ní October 1, 1990, níbi tí ó ti sọ̀rọ̀ nípa kíkọ “ètò ayé tuntun” kan. Nínú ọ̀rọ̀ náà ó sọ pé, “Ó wà lọ́wọ́ wa láti fi àwọn ẹ̀rọ òkùnkùn wọ̀nyí sílẹ̀ lẹ́yìn, nínú Àkókò Òkùnkùn níbi tí wọ́n ti yẹ kí wọ́n wà, àti láti tẹ̀síwájú láti fi ìdí ìṣísẹ̀ ìtàn kan múlẹ̀ sí ọ̀dọ̀ ètò ayé tuntun kan àti sá àkókò gígùn ti àlàáfíà.”

In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.

Nínú ọ̀rọ̀ yìí, Bush so èrò náà pọ̀ mọ́ ìfọwọ́sowọ́pọ̀ lẹ́yìn Ogun Tútù, Ìṣòro Gulf (ìkọlù Iraq sí Kuwait), fífún Ajo Ìṣọ̀kan Àgbáyé ní agbára sí i, àti ìbáṣepọ̀ tuntun láàárín àwọn orílẹ̀-èdè tí ó dá lórí ìṣàkóso òfin. Bush kọ́kọ́ mú gbólóhùn náà “ètò àgbáyé tuntun” di gbajúmọ̀ ní ọ̀sẹ̀ díẹ̀ ṣáájú èyí nínú àdírẹ́sì kan ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 1990, sí ìpàdé àpapọ̀ ti Congress.

Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.

Ṣàkíyèsí òtítọ́ náà pé Bush fi ọ̀rọ̀ rẹ̀ ní UN sínú àyíká kan níbi tí ó ti ṣàlàyé òpin ogun tútù àìpẹ́ yẹn gẹ́gẹ́ bí “Àwọn Àkókò Òkùnkùn.” Àwọn Àkókò Òkùnkùn parí ní àkókò òpin ní ọdún 1798, Bush sì wà ní àkókò òpin ti 1989. Ṣàkíyèsí pé ní ìgbà àkọ́kọ́ tí ó dá ọ̀rọ̀ náà “ètò ayé tuntun” sílẹ̀, Islam ń mú kí àwọn orílẹ̀-èdè bínú, a sì sọ ọ̀rọ̀ náà ní ọjọ́ 9/11. Láti Roosevelt dé Carter jẹ́ àwọn ààrẹ mẹ́jọ, àti láti Reagan dé Trump jẹ́ àwọn ààrẹ mẹ́jọ. Trump ni ààrẹ ìkẹyìn, a sì ṣe àpẹẹrẹ rẹ̀ pẹ̀lú ààrẹ àkọ́kọ́, ẹni tí ó jẹ́ ẹni kẹjọ nínú àwọn ààrẹ àkọ́kọ́ méje.

The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon, and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. September 11, 1990 when Bush the first spoke about his globalist agenda to the Congress he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.

Àkókò òpin ní ọdún 1798 ń tọ́ka sí ọgbẹ́ ikú ti ìjọ pàápàá, àti pé ìjọ pàápàá ni agbára tí ó jẹ ọba lórí àwọn ọba Yúróòpù ní àkókò Àwọn Ọ̀rúndún Òkùnkùn. Nínú Ìfihàn orí kẹtadínlógún, a ṣàfihàn ìbáṣepọ̀ náà gẹ́gẹ́ bí àgbèrè kan tí ó jókòó lórí, tí ó sì ń jẹ ọba lórí ẹranko kan. Ní ọdún 1798 ni a yọ ìtìlẹ́yìn àwọn ọba Yúróòpù kúrò, ẹranko náà sì kú. Ní ọdún 1799 ni póòpù kú ní ìgbèkùn. Ọdún 1798 àti 1799 dúró fún àkókò òpin ní ìtumọ̀ rẹ̀ tí ó péye jùlọ, gẹ́gẹ́ bí àkókò òpin ní ìgbà Kristi ṣe jẹ́ àmì nípasẹ̀ ìbí Johanu Oníbatisí, lẹ́yìn náà ní oṣù mẹ́fà ìbí Kristi. Àwọn ọ̀rọ̀ Bush ti ọdún 1990 dúró fún Bush gẹ́gẹ́ bí ẹni kejì nínú àwọn ààrẹ méjì tí wọ́n ṣe àmì àkókò òpin, tí wọ́n sì ṣe àmì ìṣísẹ̀ sí ìṣọ̀kan àgbáyé, èyí tí í ṣe agbára dragoni. Àmì Bush fi ìgbésẹ̀ kan síwájú hàn sí òfin Ọjọ́-ìsinmi nígbà tí Orílẹ̀-Èdè Amẹ́ríkà parí gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì nípa sísọ̀rọ̀ bí dragoni. Ní òfin Ọjọ́-ìsinmi, Orílẹ̀-Èdè Amẹ́ríkà di ohùn Ìjọ Àpapọ̀ Àwọn Orílẹ̀-Èdè. Nínú àyíká náà gan-an ni Islamu ń mú kí àwọn orílẹ̀-èdè bínú, a sì fi àmì sí 9/11. September 11, 1990 nígbà tí Bush àkọ́kọ́ sọ̀rọ̀ nípa ètò ìṣọ̀kan àgbáyé rẹ̀ fún Ilé Aṣòfin, ó ń ṣàpẹẹrẹ ìgbà tí Islamu yóò tún mú kí àwọn orílẹ̀-èdè bínú ní 9/11 ní ọdún 2001, ṣùgbọ́n nígbà náà ààrẹ yóò jẹ́ Bush ìkẹyìn.

Roosevelt, the first of eight presidents marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.

Roosevelt, ẹni àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ, fi òpin sí Ogun Àgbáyé kejì ní 1945, a sì tẹ̀ lé e pẹ̀lú ààrẹ tó kàn tí ó mú Ìṣọ̀kan Àwọn Orílẹ̀-Èdè wọlé. Reagan, ẹni àkọ́kọ́ nínú àwọn ààrẹ mẹ́jọ, fi òpin sí ogun tútù ní 1989, a sì tẹ̀ lé e pẹ̀lú ààrẹ tó kàn tí ó ń gbé Ìṣọ̀kan Àwọn Orílẹ̀-Èdè lárugẹ. Ààrẹ ìkẹyìn nínú àwọn ààrẹ mẹ́jọ yóò fi òpin sí ogun tútù kan tí ó bẹ̀rẹ̀ nígbà tí ó kéde ète rẹ̀ láti dúje ní 2015, yóò sì bẹ̀rẹ̀ Ogun Àgbáyé kẹta. Yóò yí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì padà sí orí ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì (UN), lẹ́yìn náà yóò sì gbà láti fi ìjọba náà fún ẹranko náà ní òfin Ọjọ́ Àìkú.

Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015, changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law, then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give their authority to the eighth kingdom.

Gẹ́gẹ́ bí Ogun Àgbáyé Kejì ti ní ogun ilẹ̀ àti ogun òkun, bákan náà ààrẹ ìkẹyìn yóò ní ogun tútù, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ogun ilẹ̀ Panium tí ó ṣamọ̀nà sí ogun òkun Actium. Ní òfin Ọjọ́ Àìkú, ogun tútù tí ó bẹ̀rẹ̀ pẹ̀lú bí Trump ṣe ru àwọn globalists sókè ní ọdún 2015, yí padà sí Ogun Àgbáyé Kẹta gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ogun ilẹ̀ àti ogun òkun ti Ogun Àgbáyé Kejì. Ní òpin Ogun Àgbáyé Kejì, ìgbésẹ̀ tí ó tẹ̀lé ni globalism ti Àjọ Ìṣọ̀kan Àgbáyé, gẹ́gẹ́ bí ó ti rí ní òpin ogun tútù pẹ̀lú Reagan àti Bush. Kọ́kọ́, Orílẹ̀-Èdè Amẹ́ríkà parí ní òfin Ọjọ́ Àìkú, lẹ́yìn náà “ètò àgbáyé tuntun” ti Bush mú ìjọba keje wá, èyí tí ó sì fara mọ́ láìpẹ́ láti fi àṣẹ wọn fún ìjọba kẹjọ.

Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.

Bush àkọ́kọ́ àti Bush ìkẹyìn ni a so pọ̀ mọ́ ara wọn nípa ìkéde ti àkọ́kọ́ ṣe fún Kọ́ńgréèsì ní 9/11 nípa “ètò ayé tuntun” àti Patriot Act ti 2001 ti ìkẹyìn. A fi àwọn àmì ọ̀nà méjèèjì sílẹ̀ láàárín ọ̀rọ̀ ìtòlẹ́sẹẹsẹ tí Íslámù ti ń mú àwọn orílẹ̀-èdè bínú.

We will continue these things in the next article.

A ó máa tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

Back to Articles