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# Panium - Number Sixteen

Paniumu - Nọ́mbà Mẹ́rìnlá

The Time of the End

Àkókò Ìparí

Author

Jeff Pippenger

Published

February 19, 2026

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Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”

Dáníẹ́lì orí kọkànlá bẹ̀rẹ̀ nípa fífi Donald Trump hàn gẹ́gẹ́ bí ààrẹ ìkẹyìn ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ní ọdún kẹta ti Kírúsì, níbi tí ìran náà ti bẹ̀rẹ̀ ní orí kẹwàá, ni a ti fi kún un nínú ẹsẹ̀ àkọ́kọ́ ti orí kọkànlá pẹ̀lú ọ̀rọ̀ náà, “pẹ̀lú.”

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.

> Pẹ̀lú èyí, èmi náà, ní ọdún kìn-ín-ní ti Dariusi ará Mídíà, mo dúró láti fi idi rẹ̀ múlẹ̀ àti láti fún un ní agbára. Danieli 11:1.

Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.

Gabriẹli fara balẹ̀ tọ́ka padà sí Dáriusi, ó sì so ó pọ̀ mọ́ Kírusi bí ó ti ń bẹ̀rẹ̀ ìtàn rẹ̀ ti orí kẹ́wàá. Orí kẹwàá ń bá a lọ gẹ́gẹ́ bí ìran kan ṣoṣo títí dé ẹsẹ̀ ìkẹyìn ti orí kejìlá, ó sì bẹ̀rẹ̀ ní ọdún kẹta ti Kírusi.

> 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 Kúrúsì ọba Pérṣíà, a fihàn ọ̀rọ̀ kan fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítísásárì; ọ̀rọ̀ náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn gùn: ó sì mọ ọ̀rọ̀ náà, ó sì ní òye ìran náà. Dáníẹ́lì 10:1.

Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.

Dáríùsì pọ̀ mọ́ Sáírọ̀sì ni wọ́n dá àpẹẹrẹ orílẹ̀-èdè méjì tí ó ṣọ̀kan ti àwọn Mídì àti àwọn Pásíà; èyí tí ń ṣàfihàn agbára méjì ti Ìjọba Aláṣẹ Àwọn Ènìyàn àti Pírótẹ́sítáǹtì ní Orílẹ̀-Èdè Amẹ́ríkà; báyìí ni ó sì ń ṣàfihàn àpẹẹrẹ méjì ti àkókò òpin. Ìbí Áárónì àti Mósè fi àkókò òpin àsọtẹ́lẹ̀ ọdún irinwó Ábúráhámù hàn ní ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì; bẹ́ẹ̀ náà ni ìbí Jòhánù Oníbatisí àti Kristi ṣe aṣojú àwọn àmì ọ̀nà méjì ti àkókò òpin ní òpin Ísírẹ́lì ìgbàanì. Jésù máa ń fi òpin ṣàpẹẹrẹ pẹ̀lú ìbẹ̀rẹ̀ ní gbogbo ìgbà.

Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.

Daríusi àti Kírúsì papọ̀ ṣojú àmì ọ̀nà tí a ṣàfihàn gẹ́gẹ́ bí àkókò ìparí, nígbà tí ìgbèkùn ọdún àádọ́rin ní Babiloni parí.

> “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 ayé wà nínú ìgbèkùn ní tòótọ́ ní gbogbo àkókò gígùn yìí ti inúnibíni tí kò ní ìdákẹ́jẹ́, gẹ́gẹ́ bí àwọn ọmọ Ísírẹ́lì ṣe wà lábẹ́ ìgbèkùn ní Bábílónì ní àkókò ìkó wọn lọ sí ìgbèkùn.” Prophets and Kings, 714.

Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.

Dariùsì ati Kurùsì ṣàpẹẹrẹ àwọn ọdún 1798 àti 1799, wọ́n ń ṣojú àkókò ìkẹyìn, nígbà tí ìgbèkùn afiwe ti Ísírẹ́lì ti ẹ̀mí ní Bábílónì ti ẹ̀mí parí. Ọdún 1798 fi ìparí ètò ìṣèlú ìjọ pàápà hàn, tí a ṣàfihàn gẹ́gẹ́ bí ẹranko, èyí tí àgbèrè Róòmù gun lé lórí.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.

> Nítorí náà, ó gbé mi lọ nínú Ẹ̀mí sínú aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko elése pupa, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. Ìfihàn 17:3.

Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:

Napoleon fi ìyè ẹranko náà parí ní ọdún 1798, àti ní ọdún 1799, obìnrin tí ó gùn orí ẹranko náà kú ní ilẹ̀ àjèjì. Ní ọdún 1989, Ronald Reagan àti George Bush àgbà jẹ́ ààrẹ méjèèjì, tí ó fi àmì sí àkókò òpin ní ọdún 1989. Darius àti Kírúsì dúró fún Reagan àti Bush àgbà. Ẹsẹ̀ kejì sọ pé:

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

> Nísinsin yìí èmi yóò sì fi òtítọ́ hàn ọ́. Kíyèsi i, ọba mẹ́ta sì tún yóò dìde ní Pérísíà; èyí tí ó sì jẹ́ ẹ̀kẹrin yóò lọ́rọ̀ jù wọ́n gbogbo lọ: àti nípasẹ̀ agbára rẹ̀ nítorí ọrọ̀ rẹ̀, yóò rú gbogbo wọn sókè sí ìjọba Gíríìsì. Danieli 11:2.

## Awakening

Ìjíṣẹ̀```

Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.

Dariu ni Reagan, Kírúsì sì ni Bush àgbà, àwọn mẹ́ta tí wọ́n tẹ̀lé Kírúsì sì ni Clinton, Bush kékeré, Obama Olùpín, àti ààrẹ kẹrin náà tí ó “lọ́rọ̀ jù lọ,” ẹni tí ó ru àwọn alágbáyé ti Gíríṣíà sókè, ni Trump. Ọ̀rọ̀ náà “ru” túmọ̀ sí jí jí. Nígbà tí Trump kéde ìdíje rẹ̀ ní ọdún 2015, àwọn alágbáyé náà, tí Joẹli dá mọ̀ gẹ́gẹ́ bí “àwọn kèfèrí,” jí.

> Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.

> Kí a jí àwọn orílẹ̀-èdè aláìmọ̀ sókè, kí wọ́n sì gòkè wá sí àfonífojì Jehoṣafati: nítorí níbẹ̀ ni èmi yóò jókòó láti dá gbogbo àwọn orílẹ̀-èdè tí ó yí i ká lẹ́jọ́. Ẹ fi dòjé sí i, nítorí ìkórè ti pó; ẹ wá, ẹ sọ̀kalẹ̀; nítorí ibi ìtẹ̀ wáìnì ti kún, àwọn kòrò sì kún àkúnya; nítorí ìwà búburú wọn pọ̀ gidigidi. Ọ̀pọ̀lọpọ̀ ènìyàn, ọ̀pọ̀lọpọ̀ ènìyàn ní àfonífojì ìpinnu: nítorí ọjọ́ Olúwa súnmọ́ tòsí ní àfonífojì ìpinnu. Joẹli 3:12–14.

When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.

Nígbà tí “àwọn aláìmọ̀-Ọlọ́run” bá jí, “ọjọ́ Olúwa ti sún mọ́lé” ní àfonífojì Jehoṣafati. “Jehoṣafati” túmọ̀ sí ìdájọ́ Jèhófà; a sì tún ń pe àfonífojì náà ní àfonífojì ìpinnu. Láti ọdún 2015 lọ àwọn “ogunlọ́gọ̀” ènìyàn ayé yóò bẹ̀rẹ̀ sí í rìn wọ inú onírúurú ìdì tí a ti pèsè sílẹ̀ fún ọkọ̀ọ̀kan àwáwí tí ènìyàn fi ń ṣe fún àìpinnu láti sin Ọlọ́run. Ní 9/11 ni ìdájọ́ àwọn alààyè ti bẹ̀rẹ̀, àti ní 2015, Trump kéde pé òun yóò díje fún ipò ààrẹ. Ní 9/11 ni ìpele àkọ́kọ́ ti òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀, òjò ìkẹyìn náà sì ni ohun tí ń mú irugbin dé ìmúṣẹ; àti ní 2015, ọdún mẹ́rìnlá lẹ́yìn ìbẹ̀rẹ̀ òjò tí ń mú ìkórè tí ó ti pọ́n dàgbà jáde, ìwé Joẹli ń dun ìkìlọ̀ náà pé nígbà tí Donald Trump “bá ru ilẹ̀ Gíríṣì sókè,” tàbí gẹ́gẹ́ bí Joẹli ti sọ, nígbà tí Trump “bá jí àwọn aláìmọ̀-Ọlọ́run ní 2015,” ìkórè ayé ń bẹ̀rẹ̀ sí í pọ́n.

It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.

Ó ṣe pàtàkì láti mọ̀ pé òtítọ́ àkọ́kọ́ tí a mẹ́nu kàn nínú Dáníẹ́lì mọ́kànlá ni ipa àsọtẹ́lẹ̀ Donald Trump. Ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì tí a ṣojú rẹ̀ nínú ìwé Dáníẹ́lì ni Babiloni. Ẹ fojú inú wo ìtàn Babiloni nínú ìwé Dáníẹ́lì bí a kò bá ti ọwọ́ Ìmísí lò Nebukadnessari láti fi gbé àpẹẹrẹ àsọtẹ́lẹ̀ kalẹ̀. Ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì kò pé láìsí ẹ̀rí alákòóso ìkẹyìn ìjọba náà. Òfin ìkọ́kọ́-ìmẹ́nu-kàn fi ìtúmọ̀ pàtàkì Trump múlẹ̀ gẹ́gẹ́ bí àmì tí ó ní ìjẹ́pàtàkì àkọ́kọ́ nínú ìran tí Dáníẹ́lì gbà ní ọjọ́ kejìlélógún lẹ́yìn tí ó gbààwẹ̀ fún ọ̀sẹ̀ mẹ́ta.

> But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:13, 14.

> Ṣùgbọ́n ọmọ-aládé ìjọba Pérísíà kọjú ìjà sí mi fún ọjọ́ mọ́kànlélógún: ṣùgbọ́n kíyèsi i, Míkáẹ́lì, ọ̀kan nínú àwọn ọmọ-aládé àgbà, wá láti ràn mí lọ́wọ́; mo sì wà níbẹ̀ pẹ̀lú àwọn ọba Pérísíà. Ní báyìí ni mo sì ti wá láti mú kí o lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́ sí i. Dáníẹ́lì 10:13, 14.

The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.

Ìran orí kẹ́wàá-dín-lọ́gbọ̀n náà ṣàfihàn ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, àti pé Trump gẹ́gẹ́ bí aṣáájú orílẹ̀-èdè Amẹ́ríkà, àti lẹ́yìn náà ti Àjọ Ìṣọ̀kan Àgbáyé, jẹ́ òtítọ́ kan tí ó ní àwọn àbájáde ayérayé tí ó so mọ́ mímọ̀ tàbí àìmọ̀ òtítọ́ náà. Òtítọ́ náà ṣe pàtàkì tó bẹ́ẹ̀ fún Gabrieli láti fi sọ fún Dáníẹ́lì pé ní ẹsẹ̀ kẹ́rìnlá, Dáníẹ́lì kọ sílẹ̀ láti inú ìmọ́lẹ̀ tí áńgẹ́lì Gabrieli pèsè pé “awọn ọlọ́ṣà ènìyàn rẹ” ni wọ́n fi ìran náà múlẹ̀. Kò ṣeé ṣe láti tọ́pinpin ìṣípò Donald Trump nínú àsọtẹ́lẹ̀ ní ọ̀nà tí ó tọ́ láìlo Romu gẹ́gẹ́ bí àwòkọ́ṣe láti mọ àwọn ìtẹ̀sẹ̀ rẹ̀ nínú ìtàn àsọtẹ́lẹ̀ Dáníẹ́lì orí kẹ́wàá-dín-lọ́gbọ̀n.

Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.

Trump, gẹ́gẹ́ bí àmì ilẹ̀ Amẹ́ríkà ní àkókò òfin Ọjọ́ Àìkú, ń dá àwòrán ẹranko náà sílẹ̀, àti nípa ṣíṣe bẹ́ẹ̀ ó ń bu ọlá fún ẹranko náà; nítorí náà, ó jẹ́ àwòrán ẹranko náà, bẹ́ẹ̀ sì ni àwòrán kan ní ọlá fún ẹranko náà. Nínú Ìfihàn 17, ipápá jẹ́ ẹni kẹjọ, èyí tí ó jẹ́ ti àwọn méje náà, àti Donald Trump ni ààrẹ kẹjọ láti ìgbà Reagan ní àkókò òpin ní 1989, ṣùgbọ́n òun náà ni ẹ̀kẹfà, èyí tí ó túmọ̀ sí pé òun ni ẹni kẹjọ tí ó jẹ́ ti àwọn méje náà.

In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.

Nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n, Jòhánù, ní ẹsẹ̀ kẹta, ni a gbé lọ sínú aginjù, níbi tí ó ti rí àgbèrè náà tí ó gùn ẹranko kan. Gbogbo ẹ̀ka ìjọ Pùròtẹ́sítáǹtì pàtàkì ni wọ́n ti dá àgbèrè náà mọ̀ gẹ́gẹ́ bí ìjọ Kátólíìkì, bí ó tilẹ̀ jẹ́ pé gbogbo wọn ń sẹ́ àwọn ìgbàgbọ́ ìpìlẹ̀ wọn ní ọjọ́ ìkẹyìn. Ìjọ Róòmù ti mú yó ní ẹ̀jẹ̀ àwọn ajẹ́rìígbàgbọ́ nígbà tí Jòhánù rí i, ó sì ru oyè ìyá àwọn àgbèrè. Èyí fi hàn pé a mú Jòhánù lọ sí ọdún 1798, níbi tí ipò póòpù ti ní ẹ̀jẹ̀ ìjẹ́rìí-ikú, tí díẹ̀ nínú àwọn ìjọ Pùròtẹ́sítáǹtì àtijọ́ sì ti ń padà bọ̀ sínú àjọṣe Ìjọ Róòmù Kátólíìkì tẹ́lẹ̀. Láti ibi ìwòye yẹn ni Jòhánù ti rí “ọba méje,” márùn-ún nínú wọn ti ṣubú tẹ́lẹ̀ ní 1798, ọba kan sì wà ní 1798, ìjọba náà sì ni Orílẹ̀-Èdè Amẹ́ríkà; ṣùgbọ́n ìjọba mìíràn, tí ó jẹ́ àkójọpọ̀ ọba mẹ́wàá, yóò wá lẹ́yìn náà, nítorí ní 1798 níbi tí Jòhánù dúró, ìjọba keje kò tíì dé. Àwọn ọba mẹ́wàá náà ń ṣàkóso fún wákàtí ìpọnjú òfin Ọjọ́ Àìkú, wọ́n sì fara mọ́ra láti fi ìjọba keje wọn fún ẹranko ìjọba karùn-ún, ẹni tí ó ti gba ọgbẹ́ ikú ní 1798.

The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.

Nọ́mbà “8” ń ṣojú àjíǹde, àti pé ipò póòpù ni ẹni kẹjọ tí ó jẹ́ ti àwọn méje nígbà tí a mú ọgbẹ́ ikú rẹ̀ lára dá ní ìṣọ̀kan alámẹ́ta ti dragoni, ẹranko náà àti wòlíì èké, tí ó máa ṣẹlẹ̀ ní òfin Ọjọ́ Àìkú tí ó súnmọ́ dé. Ní ọdún 2020, àwọn alágbáyé jí ìdìbò náà gbà lọ́wọ́ Trump, a sì pa á ní àwọn òpópónà tí Ìfihàn mọ́kànlá sọ̀rọ̀ nípa wọn. Àwọn ẹlẹ́rìí méjì tí Ìfihàn mọ́kànlá mẹ́nu kàn ń ṣojú àwọn ìwo méjì ti ẹranko ayé, tí a pa àwọn méjèèjì ní ọdún 2020. Trump ni ààrẹ kẹfà láti ìgbà Reagan ní àsìkò òpin ní 1989; ṣùgbọ́n ní ti ọdún 2024, òun náà ni ẹni kẹjọ tí ó jẹ́ ti àwọn ọba méje tí ó ṣáájú. Ní ọdún 2024, a mú ọgbẹ́ ikú rẹ̀ lára dá, ní àkókò kan náà sì ni ó di ẹni kẹjọ tí ó jẹ́ ti àwọn méje, ní ìbámu pípé pẹ̀lú àmì àsọtẹ́lẹ̀ tí ó fi ìran náà múlẹ̀. Bí o kò bá ní Róòmù, ìwọ kò ní agbára láti tẹ̀lé ìṣísẹ̀ àwòrán Róòmù.

## MAGA

MAGA

To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.

Láti lóye bí Trump ṣe jẹ́ Constantine Ńlá nígbà tí ọdún “250” ti Nero bá parí, tàbí bí ó ṣe jẹ́ Antiochus Ńlá ní ọdún 207 ṣáájú Kristi, tàbí bí ó ṣe jẹ́ ààrẹ ìkẹyìn tí gbogbo ìrìnàjò àkókò wúrà rẹ̀ dá lórí mímú America di “ńlá,” ó nílò ìmúmọ̀ pé orí náà kọ́kọ́ mẹ́nu kàn Trump àti ipa àsọtẹ́lẹ̀ rẹ̀.

The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.

Àmì “òtítọ́” tí ọ̀rọ̀ Hébérù fún “òtítọ́” ń ṣàpẹẹrẹ, èyí tí a fi lẹ́tà àkọ́kọ́, ẹ̀ẹ̀ẹ́rìnlá, àti kejìlélógún nínú àlìfábẹ́ẹ̀tì Hébérù ṣe, ń dá Reagan mọ̀ gẹ́gẹ́ bí lẹ́tà àkọ́kọ́, àti Obama gẹ́gẹ́ bí lẹ́tà ẹ̀ẹ̀ẹ́rìnlá ti ìṣọ̀tẹ̀, gẹ́gẹ́ bí ọdún 2013 ṣe ṣàfihàn nígbà tí àtẹ̀yìnwá olórí Ọ́fíìsì Ìwádìí Ẹ̀sìn ni ẹni àkọ́kọ́ póòpù Jésùítì tẹ̀ lé. Nítorí pé olórí ìwádìí ẹ̀sìn náà fẹ̀yìntì, ibi ìparí rẹ̀ bá ibi ìbẹ̀rẹ̀ póòpù Jésùítì náà mu. Ìsopọ̀ yẹn láàárín àwọn póòpù Obama méjèèjì ni March 13, 2013. Obama bá lẹ́tà ẹ̀ẹ̀ẹ́rìnlá ti ìṣọ̀tẹ̀ mu, lẹ́tà kejìlélógún sì ni Trump.

The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.

Atúnṣe kejìlélógún fi ààlà sí i pé ààrẹ kan kò gbọ́dọ̀ sìn ju àkókò méjì lọ, àti nígbà tí a bá ń wo àwọn ààrẹ tí wọ́n ti sìn ní àkókò méjì, tí àwọn àkókò wọn kò sí lẹ́yìn ara wọn, méjì péré ni ó wà. Grover Cleveland ni alpha àwọn ààrẹ àkókò-méjì tí àwọn àkókò wọn kò tẹ̀lé ara wọn, Trump sì ni omega. Grover Cleveland ni ààrẹ kejìlélógún, Trump sì, gẹ́gẹ́ bí omega sí Cleveland, ní ìyàtọ̀ alpha ti “22.” Cleveland àti Trump dúró fún alpha àti omega kan tí ó ní àmi àfihàn lẹ́tà kejìlélógún nínú àlìfábẹ́ẹ̀tì Heberu. Ààrẹ méjì péré ni ó ti ní àkókò méjì tí kò tẹ̀lé ara wọn, Trump sì ni ẹlẹ́ẹ̀kejì nínú àwọn méjèèjì náà. Méjì ti omega ní ìgbà méjìlélógún ti alpha jẹ́ mẹ́rìnlélógójì, àmi 1844, èyí tí í ṣe àmi ilẹ̀kùn tí a ti pa ní òfin Sunday, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ilẹ̀kùn tí a ti pa ti 1844. Trump ni ẹni kẹ́rìnlélógójì ọ̀tọ̀ọ̀tọ̀ tí ó di ààrẹ, ó sì jẹ́ ààrẹ nígbà tí ilẹ̀kùn bá ti pa ní òfin Sunday.

Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.

A ti fi Trump ṣàpẹẹrẹ nípa Kúrúsì Ńlá. Kúrúsì Ńlá ni ó gbé ìlànà àkọ́kọ́ kalẹ̀, Artasẹ́ẹ́sì Ńlá sì ni ó gbé ìlànà kẹta kalẹ̀. Àkọ́kọ́ àti kẹta bá ara wọn mu, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ṣàfihàn òpin nígbà gbogbo. Trump wà níbẹ̀ nígbà tí ọdún “250” ti Nero parí, gẹ́gẹ́ bí Kọ́ńsítáńtínù Ńlá ti ṣàpẹẹrẹ. Ní òpin ọdún “250” láti 457 BC, a ṣàpẹẹrẹ Trump nípa Áńtíókùsì Ńlá, ẹni tí ó padà wá lágbára ju tẹ́lẹ̀ lọ ní ọdún 2024, ní ìmúṣẹ ẹsẹ̀ kẹtàlá.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Nítorí ọba àríwá yóò padà wá, yóò sì ko ọ̀pọ̀ ènìyàn jọ tí ó pọ̀ ju ti ìṣáájú lọ, dájúdájú yóò sì wá lẹ́yìn ọdún kan pẹ̀lú ogun ńlá àti ọrọ̀ púpọ̀. Dáníẹ́lì 11:13.

When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.

Nígbà tí Rome bá ṣẹ́gun Orílẹ̀-Èdè Amẹ́ríkà nípasẹ̀ òfin Ọjọ́-Àìkú, nígbà náà ni a ó fi agbára mú gbogbo orílẹ̀-èdè ní ayé láti tẹrí ba fún Rome.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni yóò ṣáájú, síbẹ̀ ìpọnjú kan náà yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, volume 6, 395.

The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.

“Àwọn orílẹ̀-èdè àjèjì” ni a fi agbára mú láti ṣe bẹ́ẹ̀ nípasẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí ó gba ipò aṣáájú Orílẹ̀-Èdè Àpapọ̀ ní àsìkò òfin ọjọ́ Àìkú tí ó súnmọ́ dé. Orílẹ̀-Èdè Àpapọ̀ ni àwọn ọba mẹ́wàá ti Ìṣípayá 17, tí Áhábù, ọba àwọn ẹ̀yà mẹ́wàá ti àríwá, ń jẹ olórí wọn, ẹni tí ó fẹ́ Jésébẹ́lì. Ìgbéyàwó Jésébẹ́lì pẹ̀lú Áhábù ni ìgbéyàwó tí a mú parí ní àsìkò òfin ọjọ́ Àìkú tí ó súnmọ́ dé. Ní àsìkò òfin ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà, ilẹ̀ ológo ti Dáníẹ́lì mọ́kànlá, àti ẹranko ayé ti Ìṣípayá mẹ́tàlá, parí ìtàn rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ní Òkè Kámẹ́lì, àwọn wòlíì Baali ẹgbẹ̀rún mẹ́jọ ó lé mẹ́ẹ̀dọ́gbọ̀n àti àwọn àlùfáà ti igbó tí wọ́n ń jẹun lórí tábìlì Jésébẹ́lì ni Élíjà pa. Orílẹ̀-Èdè Amẹ́ríkà ni a pa ní àsìkò òfin ọjọ́ Àìkú tí ó súnmọ́ dé, gẹ́gẹ́ bí a ti pa àwọn wòlíì èké ní Òkè Kámẹ́lì. Láti ìgbà náà lọ, ìtàn náà di ọ̀ràn láàárín Élíjà ní apá kan, àti Áhábù pẹ̀lú Jésébẹ́lì ní apá kejì; Áhábù sì dúró fún ìjọba aláìlọ́́po mẹ́wàá, tí ẹni náà tí ó kọ́kọ́ bá Jésébẹ́lì ṣe panṣágà ń ṣàkóso. Èrò Jésébẹ́lì ni láti ṣe panṣágà pẹ̀lú gbogbo ìjọba, ṣùgbọ́n Áhábù dúró fún ẹni àkọ́kọ́ tí ó ṣe bẹ́ẹ̀; Orílẹ̀-Èdè Amẹ́ríkà sì ni ó kú ní Òkè Kámẹ́lì, tí ó sì di olólùfẹ́ àkọ́kọ́ Jésébẹ́lì lójijì. Ní ọ̀nà tí Dáníẹ́lì mọ́kànlá ṣe gbé e kalẹ̀, níbẹ̀ ni, ní àsìkò òfin ọjọ́ Àìkú, Trump dìde gẹ́gẹ́ bí ọba alágbára ti Gíríìsì, ẹni tí Alẹkisándà Ńlá ṣojú fún.

> And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.

> Ọba alágbára kan yóò sì dìde, ẹni tí yóò fi ìṣàkóso ńlá jọba, tí yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ rẹ̀. Ṣùgbọ́n nígbà tí yóò dìde, a ó fọ́ ìjọba rẹ̀, a ó sì pín í síhà àwọn ẹ̀fúùfù mẹ́rin ọ̀run; kì í sì í ṣe ti àwọn ọmọ ìran rẹ̀, bẹ́ẹ̀ ni kì yóò rí gẹ́gẹ́ bí agbára ìṣàkóso tí ó fi jọba: nítorí a ó fà ìjọba rẹ̀ tu, àní fún àwọn ẹlòmíràn yàtọ̀ sí àwọn wọ̀nyí. Danieli 11:3, 4.

Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.

Donald Trump dìde gẹ́gẹ́ bí “ọba alágbára” ti Àjọ Ìṣọ̀kan Àgbáyé, ẹni tí a ṣojú fún nínú ẹsẹ̀ náà, tí a sì tún fi ìtàn Alẹkisáńdà Ńlá ṣe àpẹẹrẹ rẹ̀ lẹ́yìn náà. Nígbà tí ó bá dìde, Orílẹ̀-Èdè Amẹ́ríkà, ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, yóò parí, ìjọba keje náà sì yóò bẹ̀rẹ̀, èyí tí ó jẹ́ ti àwọn ọba mẹ́wàá nínú Ìfihàn orí kẹtàlá-dín-lógún. Àwọn ọba mẹ́wàá náà bẹ̀rẹ̀ ìjọba keje wọn nípa fífọkàn tán níbẹ̀ àti nígbà náà gan-an láti fi ìjọba keje wọn fún agbára pápá, ẹni tí í ṣe ìjọba kẹjọ, tí ó sì jẹ́ lára àwọn ìjọba méje tí ó ti ṣáájú. Ìfọkànsìn wọn ni láti mú ìfẹ́ Ọlọ́run ṣẹ, ìfẹ́ rẹ̀ náà sì ni a ṣojú fún gẹ́gẹ́ bí ìlà lé ìlà káàkiri Ìwé Mímọ́ òtítọ́.

## Typifying Rome

Ṣíṣe Aṣoju Romu

Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.

Ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án nínú Dáníẹ́lì orí kọkànlá ni a mú ṣẹ pẹ̀lú ìtàn àsọtẹ́lẹ̀ kan tí ó ṣe àpẹẹrẹ ìtàn agbára póòpù ní pípé, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kọkànlélọ́gbọ̀n títí dé ogójì nínú orí kan náà. Ìlà ìtàn nínú ẹsẹ̀ karùn-ún títí dé ẹsẹ̀ kẹsàn-án bá ìlà ìtàn nínú ẹsẹ̀ kọkànlélọ́gbọ̀n títí dé ẹsẹ̀ ogójì mu. Ìlà méjèèjì ń tọ́ka sí àkókò kan nínú èyí tí agbára tí ó dúró fún Róòmù póòpù kọ́kọ́ borí ìdènà mẹ́ta, ó sì ṣàkóso fún àkókò kan títí di ìgbà tí májẹ̀mú tí a fọ́ wáyé, èyí tí ó mú ọba gúúsù kan wá sí orí wọn, tí ó sì fi ọgbẹ́ ikú lù wọ́n. Bí a ṣe ń kẹ́kọ̀ọ́ àwọn ìlà méjèèjì wọ̀nyí pẹkipẹki sí i, tí a sì fi wọ́n wé ìtàn, bẹ́ẹ̀ ni a túbọ̀ mọ̀ pé wọ́n péye ní ọ̀nà tí ó jinlẹ̀ gan-an. Ìpéye wọn wà ní ti bí wọ́n ṣe ṣojú ìlànà tó wà nínú àwọn ẹsẹ̀ náà ní pẹkipẹki, àti pẹ̀lú ìtàn náà tí ó mú àwọn ẹsẹ̀ náà ṣẹ.

The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.

Ìtàn tí ó mú àwọn ẹsẹ̀ márùn-ún náà ṣẹ ní àfíwé pẹ̀lú, ó sì bá ìtàn Róòmù Pápá tí a gbé kalẹ̀ nínú ẹsẹ̀ mọ́kànlélọ́gbọ̀n títí dé ogójì mu, ó sì pèsè àyè-ìṣètò fún ìfihàn Antiochus the Great nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Ṣùgbọ́n àwọn ọmọ rẹ̀ yóò dìde ní ìmúnikúnra, wọn yóò sì kó ọ̀pọ̀ ogun ńlá jọ: ọ̀kan nínú wọn yóò sì dájú pé yóò wá, yóò sì ṣàn kọjá bí ìkún omi, yóò sì kọjá lọ: lẹ́yìn náà yóò padà, a ó sì tún mú un dide ní ìmúnikúnra, àní títí dé odi agbára rẹ̀. Danieli 11:10.

In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.

Nínú ìmúṣẹ ẹsẹ̀ kẹwàá, Antiochus Ńlá ṣẹ́gun títí dé ibi olódi Ejibiti, níbi tí ó ti dá ìpolongo ogun náà dúró kí ó lè tún ara rẹ̀ kọ jọ. Ìtàn náà jẹ́ àpẹẹrẹ ìṣubú Soviet Union ní ọdún 1989, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ ogójì ti orí kan náà.

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

> Ní àkókò òpin ni ọba gúúsù yóò fi ipá kọlù ú; ọba àríwá yóò sì wá sí i bí ìjì líle, pẹ̀lú àwọn kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi; yóò sì wọ inú àwọn ilẹ̀ náà, yóò sì ṣàn kọjá wọn, yóò sì ré kọjá. Dáníẹ́lì 11:40.

Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.

“Yóò dájúdájú wá, yóò sì ṣàn kún, yóò sì kọjá” nínú ẹsẹ̀ kẹwàá jẹ́ ohun kan náà ní èdè Heberu pẹ̀lú “yóò wọ àwọn orílẹ̀-èdè náà lọ, yóò sì ṣàn kún, yóò sì kọjá lọ” nínú ẹsẹ̀ ogójì. Àwọn ẹsẹ̀ méjèèjì ń fi àmì hàn nígbà tí ọba àríwá (Antiochus nínú ẹsẹ̀ kẹwàá àti Reagan nínú ẹsẹ̀ ogójì) ṣẹ́gun ọba gúúsù (Ptolemy nínú ẹsẹ̀ kẹwàá àti Soviet Union nínú ẹsẹ̀ ogójì). Àwọn ìkọlù méjèèjì jẹ́ ìfèsì-padà sí ìṣẹ́gun àtẹ̀yìnwá ti ọba gúúsù (Ptolemy nínú àwọn ẹsẹ̀ karùn-ún sí kẹsàn-án àti Napoleon nínú ẹsẹ̀ ogójì). Ìdí tí ọba gúúsù fi kọlu ni májẹ̀mú tí a ti fọ́ (ìgbéyàwó Bernice nínú àwọn ẹsẹ̀ karùn-ún sí kẹsàn-án àti fífọ Májẹ̀mú Tolentino ti ọdún 1797 pẹ̀lú Napoleon). Ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ tí a ṣojú rẹ̀ nínú àwọn ẹsẹ̀ náà àti ìmúṣẹ wọn lẹ́yìn náà nínú ìtàn tún bá Isaiah 8:8 mu.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Yóò sì gba ilẹ̀ Júdà kọjá; yóò ṣàn kún un, yóò sì bò lórí; yóò dé àyà ìkùn ọ̀rùn; ìtẹ̀síwájú ìyẹ́ rẹ̀ yóò sì kún ìwọ̀n ilẹ̀ rẹ, ìwọ Emmanueli. Isaiah 8:8.

When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.

Nígbà tí Isaiah sọtẹ́lẹ̀ pé ogun Sennakeribu “yóò ṣàn kọjá, yóò sì la kọjá,” èyí tún jẹ́ Hébérù kan náà gẹ́gẹ́ bí ó ti rí ní ẹsẹ̀ kẹwàá àti ogójì. Isaiah fi hàn nígbà tí Sennakeribu, ìjọba àríwá, ṣẹ́gun ìjọba gúúsù ti Juda, ṣùgbọ́n ó fi Jerusalẹmu sílẹ̀ ní ìdúróṣinṣin, nítorí pé ó dé “títí dé ọrùn,” gẹ́gẹ́ bí Antiochus ti dé sí ààlà ní ẹsẹ̀ kẹwàá. Ìdí tí Sennakeribu fi ṣe bẹ́ẹ̀ ni pé Hesekiah ti dá májẹ̀mú náà pẹ̀lú Asiria rú, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ bí Hesekiah ṣe dá owó-ori tí a ti fohùn ṣọ̀kan lé lórí dúró. Májẹ̀mú tí a dá rú náà ni ohun àìlòótọ́ nínú àwọn ẹsẹ̀ mẹ́ta tí ó jọra náà. Gbogbo wọn ní í ṣe pẹ̀lú májẹ̀mú tí a dá rú, ṣùgbọ́n pẹ̀lú Ptolemy àti Napoleon, a fi ẹ̀sùn kàn ọba àríwá pé òun ló dá májẹ̀mú náà rú. Sennakeribu, ọba àríwá, fi ẹ̀sùn kàn Hesekiah pé ó kọ láti san owó-ori tí a yàn fún un.

> Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.

> Ní ọdún kẹrìnlá ìjọba Hesekiah, Senakeribu ọba Ásíríà gòkè wá sí gbogbo àwọn ìlú olódì Juda, ó sì gba wọ́n. Hesekiah ọba Juda sì ránṣẹ́ sí ọba Ásíríà ní Lakíṣi, pé, “Mo ti ṣẹ̀; yí padà kúrò lórí mi: ohun tí ìwọ bá fi lé mi lórí ni èmi yóò gbé.” Ọba Ásíríà sì fi ọ̀ọ́dúnrún tálẹ́ǹtì fàdákà àti ọgbọ̀n tálẹ́ǹtì wúrà lé Hesekiah ọba Juda lórí. Hesekiah sì fi gbogbo fàdákà tí a rí nínú ilé Olúwa, àti nínú àwọn ìṣúra ilé ọba, fún un. 2 Àwọn Ọba 18:13–15.

Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.

Ọmọ-ogun àríwá Sennakeribu gba ìlú mẹ́rìnlélógójì ti Judea nígbà ìrìnàjò rẹ̀ sí Jerusalẹmu. Ó ní ìtumọ̀ àsọtẹ́lẹ̀ pàtàkì gidigidi pé Isaiah 8:8 so mọ́ ẹsẹ̀ mẹ́wàá àti ogójì; nípa bẹ́ẹ̀, ó ń pèsè ẹlẹ́rìí kẹta sí ìṣubú ìjọba gúúsù ti Soviet Union ní ọdún 1989. Ìṣubú náà jẹ́ àmì ìbẹ̀rẹ̀ àkókò kan nínú ẹsẹ̀ ogójì tí ó ṣófo. Láti ìmúṣẹ ẹsẹ̀ ogójì ní 1989 títí dé ẹsẹ̀ kọkànlélógójì, tí ó dúró fún òfin Sunday tí ń bọ láìpẹ́, àkókò ṣófo kan wà nínú ẹsẹ̀ ogójì. Àkókò náà bẹ̀rẹ̀ ní 1989, ó sì parí ní òfin Sunday. Ẹsẹ̀ ogójì kò ní ohun kankan láti sọ nípa àkókò yẹn, ṣùgbọ́n a lè lóye ẹsẹ̀ ogójì pẹ̀lú ọ̀nà ìlà lé ìlà.

A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.

“Bọ́tìnnì” pàtàkì kan láti fi mú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì dúró, ni ẹ̀rí Isaiah nípa ogun ìgbẹ̀san aláṣẹ́gun ti ìjọba àríwá gbé kalẹ̀ sí ìjọba gúúsù. Bí ó bá jẹ́ ìṣọ̀tẹ̀ Hesekiah nípa dídáwọ́ ìbọ̀wọ̀ fún ìlérí ìṣáájú láti máa san “owó orí” fún Asiria dúró, tàbí fífi Berenice sílẹ̀ ní ọwọ́ Antiochus, tàbí Àdéhùn Tolentino ti Napoleon, gbogbo ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà ni a mú ṣẹ nípasẹ̀ àwọn ìtàn tí ń fi àdéhùn tí a ti fọ́ hàn gẹ́gẹ́ bí ìdí ìsàlẹ̀ fún ìkọlù. Ní àkókò ààrẹ Obama, lábẹ́ Ẹ̀ka Ìpínlẹ̀ ti John Kerry, ìgbákejì akọ̀wé ìpínlẹ̀, Victoria Nuland, fa ìyípadà aláwọ̀ kan ṣẹ láti bì ìjọba Ukraine ṣubú. Láti ìgbà yẹn lọ, ẹgbẹ́ méjì ti ìjiyàn kan ṣoṣo ni ó wà nípa Ogun Ukraine; Putin sọ pé àdéhùn tí a fọ́ ni, àwọn alátakò rẹ̀ sì sọ pé àdéhùn tí Putin ń tọ́ka sí kò sí rárá nínú àyíká tí Putin ń sọ pé ó wà. Bí àdéhùn kan bá ti ṣeé ṣe kó jẹ́ pé a dá a sílẹ̀ gan-an, lẹ́yìn náà a sì fọ́ ọ, tàbí ní òdìkejì, kò ní ìtẹ̀síwájú kankan; nítorí àkọsílẹ̀ asọtẹ́lẹ̀ náà kan ṣàkọsílẹ̀ àdéhùn tí a fọ́ gẹ́gẹ́ bí ìmúrasílẹ̀ fún ogun.

Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.

Aísáyà 8:8 pèsè “kọ́kọ́rọ́” náà láti rí i pé ọba àríwá ṣẹ́gun títí dé ọrùn nìkan, tàbí títí dé orí. “Kọ́kọ́rọ́” náà ṣe ìdánimọ̀ Rọ́ṣíà gẹ́gẹ́ bí orí tí a fi dúró lẹ́yìn ìṣubú ara náà ní 1989. Ìjẹ́pàtàkì àsọtẹ́lẹ̀ ẹsẹ̀ kẹjọ kò wà nínú “kọ́kọ́rọ́” fífi orí náà hàn nìkan, ṣùgbọ́n ìdánimọ̀ rẹ̀ ti “ọrùn” tí ó dúró fún orí, tàbí ìlú olú-ìlú, lè jẹ́ ìmúlẹ̀ nípa ìbáṣepọ̀ pẹ̀lú ẹsẹ̀ kan tí ó ṣáájú nínú ìran kan náà ní Aísáyà 8. Ìran náà bẹ̀rẹ̀ ní orí kẹje, àti nínú ẹsẹ̀ keje àti kẹjọ, a túmọ̀ orí sí ọba kan, tàbí ìjọba rẹ̀ tàbí ìlú olú-ìlú ìjọba kan. Jerúsálẹ́mù ni olú-ìlú Júdà, tí ogójì-mẹ́fà ìlú rẹ̀ ni ọmọ-ogun Sẹnákéríbù ṣẹ́gun, ṣùgbọ́n Sẹnákéríbù fi ìlú olú-ìlú Jerúsálẹ́mù dúró.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Nítorí orí Síríà ni Damasku, orí Damasku sì ni Resini; láàrín ọdún mẹ́rìndínlọ́gọ́ta [65] ni a ó sì fọ́ Efraimu tú, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Efraimu sì ni Samáríà, orí Samáríà sì ni ọmọ Remaliah. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹsẹ̀ yín múlẹ̀. Isaiah 7:8, 9.

When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.

Nígbà tí ogun Sennacherib dé sí etí odi Jerusalẹmu ní ọdún 701 Ṣ.K., ó gòkè dé ọrùn, àti ní ṣíṣe bẹ́ẹ̀; ó fi ẹ̀rí ìtàn sílẹ̀ nípa bí Rọ́ṣíà ṣe ṣì wà lẹ́yìn ìwópalẹ̀ ọdún 1989. Gẹ́gẹ́ bí Antiochus Nlá ti bẹ̀rẹ̀ ìgbẹ̀san rẹ̀ sí ìjọba gúúsù, ó dé, nínú ẹsẹ̀ mẹ́wàá, sí ààlà Ejibiti, ṣùgbọ́n kò wọ inú rẹ̀. Ohun tí ó ṣe pàtàkì nínú ìṣẹ́gun Antiochus nínú ẹsẹ̀ mẹ́wàá ni pé ó samisi ìparí ìpolongo ológun kan ti Antiochus tí kò ní ogun pàtó kan tí ó yàtọ̀, ṣùgbọ́n tí ó dúró fún iṣẹ́ rẹ̀ nínú ìtúntò ilẹ̀-ayé tí a ti pàdánù tẹ́lẹ̀. Ìṣẹ́gun rẹ̀ nínú ẹsẹ̀ mẹ́wàá dúró fún ìparí ọ̀pọ̀ ìṣẹ́gun. Ó parí ìpolongo ogun kẹrin ti Síríà ní Raphia, tí ìtumọ̀ rẹ̀ jẹ́ “ilẹ̀ ààlà,” àti pé Raphia ni ààlà, tàbí “ọrùn,” Ejibiti. Ìpolongo Antiochus láti ọdún 219 Ṣ.K. sí 217 Ṣ.K. dúró fún ìṣàn-kún àti ìkọjá ti ìwópalẹ̀ Soviet Union ní ọdún 1989 sí 1991, nígbà tí ọba kọjá lórí àwọn orílẹ̀-èdè.

Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.

Ní ọ̀nà àsọtẹ́lẹ̀, Isaiah 8:8 jẹ́ kí a mọ̀ Rọ́ṣíà gẹ́gẹ́ bí ọrùn nínú ogun Sennakeribu, tàbí gẹ́gẹ́ bí odi ààbò nínú ti Antiochus, gẹ́gẹ́ bí a ti fi í hàn pé ó jẹ́ ọba gúúsù ní ogun Raphia, gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kọkànlá ṣe ṣàpẹẹrẹ. Nípa ṣíṣe bẹ́ẹ̀, ó so ìtàn ìta tí dragoni (ọba gúúsù), ẹranko náà (ọba àríwá), àti wòlíì èké (agbára aṣojú ọba àríwá) ṣojú rẹ̀ pọ̀ mọ́ ìlà inú ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́ta ti ẹsẹ̀ keje nínú orí keje ṣe ṣojú rẹ̀.

Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.

Ní ọ̀nà àsọtẹ́lẹ̀, ìtumọ̀ pàtàkì ti Sennakeribu bí ó ṣe gòkè wá sí Jerúsálẹ́mù ń pèsè ọ̀kan lára àwọn ẹ̀rí àsọtẹ́lẹ̀ tí ó lágbára jùlọ nípa agbára Ọlọ́run nínú Ìwé Mímọ́, nítorí níbẹ̀ ni Ọlọ́run ti pa ọmọ-ogun Sennakeribu tí ó jẹ́ ènìyàn 185,000 run ní alẹ́ kan ṣoṣo. Ní ọjọ́ ṣáájú èyí, lórí odi Jerúsálẹ́mù ni Eliakimu àti Ṣebna wà papọ̀, àwọn ààmì Adventismu ti Laodíṣíà àti ti Filadelfíà tí a fi àmì sí ní ẹnu-ọ̀nà tí a tì ní 1844 àti ẹnu-ọ̀nà tí a tì ti òfin Ọjọ́-ìsinmi.

> Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.

> Nísinsin yìí sì ṣẹlẹ̀ ní ọdún kẹrìnlá ìjọba ọba Hesekiah pé Senakeribu ọba Asiria gòkè wá sí gbogbo àwọn ìlú olódi ti Juda, ó sì gbà wọ́n. Ọba Asiria sì rán Rabṣake láti Lakiṣi sí Jerusalẹmu sọ́dọ̀ ọba Hesekiah pẹ̀lú ogun ńlá kan. Ó sì dúró lẹ́gbẹ̀ẹ́ kòtò omi adágún òkè ní ojú ọ̀nà pápá alágbà-fọ̀. Nígbà náà ni Eliakimu ọmọ Hilkiah, ẹni tí ó wà lórí ilé ọba, àti Ṣebna akọ̀wé, àti Joah ọmọ Asafu, akọsílẹ̀, jáde tọ̀ ọ́ wá. Isaiah 36:1–3.

In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.

Nínú Isaiah orí keje, a rán Isaiah pẹ̀lú ìránṣẹ́ ọ̀rọ̀ kan sí Ahasi aláìṣòdodo, ọba Juda, ìjọba gúúsù. Ìjọba náà ni Senakeribu ń kọlù ní orí kejọ, ẹsẹ̀ kẹjọ. Nígbà tí Isaiah pàdé Ahasi ọba aláìṣòdodo, ó pàdé rẹ̀ “ní etí ọ̀nà amúnisọ omi adágún òkè, ní ojú ọ̀nà pápá alágbàfọ̀,” ní ibi gan-an tí Rabshakeh ti sọ̀rọ̀-òdì sí orúkọ Oluwa. Isaiah kọ́ni pé òun àti àwọn ọmọ rẹ̀ jẹ́ àmì.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Wò ó, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún àmì àti fún iṣẹ́ ìyanu ní Ísírẹ́lì láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé lórí òkè Síónì. Isaiah 8:18.

When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”

Nígbà tí Isaiah pàdé ọba búburú Ahaz “ní etí ọ̀nà àkàn omi adágún òkè ní ojú ọ̀nà pápá alágbà-fọ̀ aṣọ,” Isaiah ti mú ọmọ rẹ̀ Shearjashub wá, èyí tí ó túmọ̀ sí, “àjẹkù kan yóò padà.”

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Nígbà náà ni Olúwa sọ fún Isaiah pé, “Lọ báyìí láti pàdé Ahaz, ìwọ àti Shearjashub ọmọ rẹ, ní òpin ògọ̀nà adágún òkè, ní ojú ọ̀nà pápá alágbà.” Isaiah 7:3.

Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.

Ṣeari-yaṣubu fi hàn pé ìránṣẹ́ tí Aísáyà kéde ní “ìparí ọ̀nà amúnisọ omi adágún òkè lójú ọ̀nà pápá alágbà-fọ̀” jẹ́ ìránṣẹ́ tí ń tọ́ka sí ìyókù àwọn ènìyàn tí ó padà. Ìyókù náà ni àwọn tí a pè nínú ìwé Málákì láti dán Olúwa wò nípa pípadà sọ́dọ̀ rẹ̀, àti nípa mímú ìdámẹ́wàá padà sínú ilé ìṣúra. Àwọn tí ó padà ni Jeremáyà náà ṣàfihàn gẹ́gẹ́ bí àwọn tí ó padà lẹ́yìn ìrẹ̀wẹ̀sì àkọ́kọ́. Nínú orí keje, “ìparí ọ̀nà amúnisọ omi adágún òkè lójú ọ̀nà pápá alágbà-fọ̀” ń ṣàpèjúwe Aísáyà bí ó ti ń fi ìránṣẹ́ kan fún ọba gúúsù búburú kan, àti nínú Aísáyà ọgbọ̀n-ún-ọdún-mẹ́fà, Eliakimu, Ṣebina àti Joa akòwé ìròyìn bá ara wọn ṣiṣẹ́ fún Hesekiah, nígbà tí Rábṣákè dúró fún Sennakeribu.

The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.

Ìhìnrere àkọ́kọ́ ti “ìparí ọ̀nà omi adágún òkè lójú ọ̀nà pápá alágbà-fún aṣọ” ni Isaiah àti ọmọ rẹ̀ kéde, ìhìnrere ìkẹyìn ti “ìparí ọ̀nà omi adágún òkè lójú ọ̀nà pápá alágbà-fún aṣọ” sì ni ènìyàn mẹ́ta kéde. Ìhìnrere àkọ́kọ́ náà jẹ́ sí ọba inú ilẹ̀ kan, ìkejì sì jẹ́ sí ọba òde ilẹ̀ kan. Ògiri ni ìlà ìpín, èyí tí ó jẹ́ àmì òfin Ọlọ́run, àti òfin ọjọ́ Àìkú tí ó dúró fún ìyọkúrò ògiri ìyàtọ̀ láàárín ìjọ àti ìjọba. Ní òfin ọjọ́ Àìkú, tàbí ní ògiri náà, àwọn àmì mẹ́ta wà; Eliakim ni Philadelphia, Shebna ni Laodicea, Joab akọ̀wé-ìrántí sì ni Sardis.

At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.

Ní àkókò òfin Ọjọ́-Àìkú, ọ̀pọ̀ ènìyàn ni a ó ṣubú gẹ́gẹ́ bí Dáníẹ́lì mọ́kànlá:41, àwọn ẹni náà sì ni àwọn tí a di onídájọ́ fún ìmọ́lẹ̀ lórí Sábáàtì ọjọ́ keje. Àwọn tí a ṣubú ní ẹsẹ̀ kọkànlélógójì jẹ́ Àwọn Alágbàgbọ́ Adventist Ọjọ́ Keje ti Laodísea, Eliakimu sì dúró fún Filadélfia.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Yóò sì ṣẹ ní ọjọ́ náà pé, èmi yóò pe Eliakimu ọmọ Hilkiah, ìránṣẹ́ mi: èmi yóò sì fi aṣọ ìgbéga rẹ wọ̀ ọ́, èmi yóò sì fi àmùrè rẹ fún un lágbára, èmi yóò sì fi ìjọba rẹ lé e lọ́wọ́: yóò sì jẹ́ baba fún àwọn olùgbé Jerúsálẹmu, àti fún ilé Juda. Kókó ilé Dafidi ni èmi yóò sì fi lé e lórí ejika; yóò sì ṣí, kò sì sí ẹni tí yóò ti i; yóò sì ti, kò sì sí ẹni tí yóò ṣí i. Isaiah 22:20–22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.

> Kọ̀wé sí angẹli ìjọ tí ó wà ní Filadelfia pé; Báyìí ni ẹni mímọ́ náà, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sí ẹni tí ó lè tì í; tí ó sì ń tì, tí kò sì sí ẹni tí ó lè ṣí, wí pé; Mo mọ iṣẹ́ rẹ: kíyèsí i, mo ti gbé ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, tí kò sì sí ẹni tí ó lè tì í: nítorí pé o ní agbára díẹ̀, o sì pa ọ̀rọ̀ mi mọ́, o kò sì sẹ orúkọ mi. Kíyèsí i, èmi yóò mú àwọn ti sínágọ́gù Sátánì, àwọn tí ń wí pé Júù ni àwọn, tí wọn kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọn ń purọ́; kíyèsí i, èmi yóò mú wọn wá kí wọn foríbalẹ̀ níwájú ẹsẹ̀ rẹ, kí wọn sì mọ̀ pé mo ti fẹ́ ọ. Ifihan 3:7–9.

Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.

A fi Ṣébínàpò rọ́pò Ṣébínà, Ṣébínà tí ó wà lórí ògiri sì ń ṣojú fún àwọn Adventist Ọjọ́ Keje ti Laodikea tí ń kọ̀ láti jèrè àǹfààní nínú ìhìnrere òjò àkọ́kọ́ tàbí ti òjò ìkẹyìn. Òjò àkọ́kọ́ pẹ̀lú ìjọ ni Isaiah àti ìyókù tí wọ́n padà ṣojú fún, ìhìnrere náà sì tọ́ka sí ìjọ apẹ̀yìndà, tí ọba búburú Ahasi ṣojú fún. Ìhìnrere láti ara ògiri ni a fún ọba búburú kan ti àríwá tí ń wá láti ṣẹ́gun Jerusalẹmu, ó sì ń ṣojú fún òjò ìkẹyìn ní ìbáṣepọ̀ rẹ̀ pẹ̀lú òjò àkọ́kọ́. Nígbà tí a bá ń dájọ́ ìjọ Ọlọ́run, òjò àkọ́kọ́ tàbí òjò ìṣáájú máa ń rẹ̀ rọ̀ díẹ̀díẹ̀, ṣùgbọ́n ní òfin Ọjọ́ Àìkú a máa da òjò náà sílẹ̀ láìníwọ̀n. Ìhìnrere sí Ahasi ni ìhìnrere inú, ìhìnrere sí Sennakeribu sì jẹ́ ti òde. Ohùn àkọ́kọ́ ti Ìfihàn 18:1–3 jẹ́ àtúnsọ ìhìnrere áńgẹ́lì kejì, ó sì jẹ́ ti inú. Ohùn kejì ti Ìfihàn orí kejìdínlógún ẹsẹ̀ kẹrin jẹ́ ti òde, ó sì jẹ́ ìhìnrere kẹta. Isaiah àti ọmọ rẹ̀ mú ìhìnrere inú ti áńgẹ́lì kejì wá, lórí ògiri pẹ̀lú ìhìnrere ti òde sì ni ọkàn mẹ́ta wà.

Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.

Eliakimu ni ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, Ṣebna ni Adventism Ọjọ́ Keje ti Laodicea tí a óo tutọ́ jáde kúrò ní ẹnu Olúwa ní àkókò náà. Joabu akọ̀wé-ìkọ̀sílẹ̀ náà dúró fún agbo ẹran Ọlọ́run yòókù, tí wọ́n ń kọ ìtàn tí ó ṣáájú ògiri náà sílẹ̀, kí wọ́n lè mọ àsíá Eliakimu, nígbà tí a bá gbé e sókè.

Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.

Aísáyà 8:8 mú àwọn ìránṣẹ́ Aísáyà orí kẹfà sí kejìlá wá sínú Dáníẹ́lì 11:10. Ní ṣíṣe bẹ́ẹ̀, ó pèsè ẹlẹ́rìí kejì pé a fi orí ìjọba náà dúró lẹ́yìn ìkọlù náà. Ó sì fi aríyànjiyàn nípa májẹ̀mú tí a ti fọ hàn, èyí tí a lò láti fa ogun kan jáde.

From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?

Láti ìparun Soviet Union ní ọdún 1989, nínú ẹsẹ̀ ogójì títí dé òfin Ọjọ́ Àìkú tí ó súnmọ́ dé tí a ṣojú rẹ̀ nínú ẹsẹ̀ tí ó tẹ̀lé e, ọdún mẹ́tàlélọ́gbọ̀n ti ìtàn àsọtẹ́lẹ̀ wà tí ẹsẹ̀ ogójì kò sọ ohunkóhun nípa rẹ̀. Ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún nínú Danieli mọ́kànlá dúró fún ìtàn àsọtẹ́lẹ̀ tí a kò tọ́ka sí nínú ẹsẹ̀ ogójì. A kì í lè rí i bí kò ṣe nípa lílo ọ̀nà ìtúmọ̀ “ìlà lórí ìlà.” “Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹsẹ̀ yín múlẹ̀,” ni ìkìlọ̀ àsọtẹ́lẹ̀ tí a so mọ́ àwọn ẹsẹ̀ mẹ́ta tí ó ṣàpèjúwe 1989, àti pé ìmúṣẹ ìtàn ti ẹsẹ̀ kẹjọ nínú Isaiah mẹ́jọ ṣàfihàn ìdánwò kan fún Eliakim àti Ṣebna. Ṣé o lè rí, tàbí afọ́jú ni ọ?

Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.

Ẹsẹ̀ kọkànlélógójì nínú Dáníẹ́lì mọ́kànlá ni òfin Sọ́ńdè tí ó súnmọ́ dé ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìtàn tí ó mú ẹsẹ̀ kẹrìnlá ṣẹ.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ṣùgbọ́n ẹni tí ó bá tọ̀ ọ́ wá yóò ṣe gẹ́gẹ́ bí ìfẹ́ tirẹ̀, kò sì sí ẹni tí yóò lè dúró níwájú rẹ̀: yóò sì dúró ní ilẹ̀ ológo náà, èyí tí a ó fi ọwọ́ rẹ̀ run. Danieli 11:16.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yóò wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì borí ọ̀pọ̀ orílẹ̀-èdè lulẹ̀: ṣùgbọ́n àwọn wọ̀nyí yóò yè kúrò ní ọwọ́ rẹ̀, àní Edomu, àti Moabu, àti olórí àwọn ọmọ Ammoni. Danieli 11:41.

The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.

Ìmúṣẹ ìtàn ti ẹsẹ̀ kẹrìnlá [mẹ́rìndínlógún] títí dé ẹsẹ̀ ọgbọ̀n nínú Dáníẹ́lì orí kọkànlá ni ìtàn Róòmù aláìgbàgbọ́. Gbogbo ìlà àsọtẹ́lẹ̀ nínú Dáníẹ́lì orí kọkànlá yálà ń ṣe àpẹẹrẹ ìtàn Róòmù aláìgbàgbọ́, ti póòpù, tàbí ti òde òní. Gbogbo ìlà yálà ń dá ìtàn Róòmù kan mọ̀ ní tààràtà, tàbí ó ń ṣe àpẹẹrẹ ìtàn Róòmù kan tí yóò wáyé ní ọjọ́ iwájú. Gbogbo ìlà. Àwọn ẹsẹ̀ tí wọ́n tọ́ka ní tààràtà sí ìtàn tí Róòmù aláìgbàgbọ́ mú ṣẹ, ń ṣe àpẹẹrẹ Róòmù ti póòpù. Pẹ̀lú ara wọn, Róòmù aláìgbàgbọ́ àti Róòmù ti póòpù ń jẹ́rìí nípa Róòmù òde òní. Róòmù ni ó fi ìran náà múlẹ̀, nítorí láti ìbẹ̀rẹ̀ orí náà títí dé òpin, nípa Róòmù ni ìran náà sọ.

Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.

Jésù sọ ẹni tí yóò jẹ́ aláṣekúpani náà di mímọ̀ kí ó lè ràn àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ́wọ́ láti gbàgbọ́ nígbà tí ìṣọtẹ̀ Júdásì di fífi hàn gbangba.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.

> “Nínú pípe ègbé lé Júdásì, Kristi tún ní ète àánú sí àwọn ọmọ-ẹ̀yìn Rẹ̀. Nípa bẹ́ẹ̀ Ó fi ẹ̀rí tí ó péye jùlọ fún wọn nípa jíjẹ́ Mèsáyà Rẹ̀. Ó ní pé, ‘Èmi ń sọ fún yín kí ó tó ṣẹlẹ̀, pé, nígbà tí ó bá ṣẹ̀, kí ẹ lè gbàgbọ́ pé ÈMI NI.’ Bí Jésù bá ti dakẹ́, bí ẹni pé kò mọ ohun tí ń bọ̀ wá sórí Rẹ̀, àwọn ọmọ-ẹ̀yìn náà ì bá rò pé Olùkọ́ wọn kò ní ìmọ̀-àkọ́kọ́ ti Ọlọ́run, àti pé a mú un ní àìrètí, a sì fi í hàn sí ọwọ́ ogunlọ́gọ̀ àwọn apànìyàn. Ní ọdún kan ṣáájú, Jésù ti sọ fún àwọn ọmọ-ẹ̀yìn náà pé Òun ti yan méjìlá, àti pé ọ̀kan nínú wọn jẹ́ èṣù. Ní báyìí, ọ̀rọ̀ Rẹ̀ sí Júdásì, tí ń fi hàn pé ìṣọ̀tẹ̀ rẹ̀ jẹ́ ohun tí a ti mọ̀ ní kíkún fún Olúwa rẹ̀, yóò mú ìgbàgbọ́ àwọn olùtẹ̀lé Kristi tòótọ́ lágbára ní àsìkò ìrẹ̀sílẹ̀ Rẹ̀. Nígbà tí Júdásì sì bá ti dé òpin ẹlẹ́rùjẹ̀jẹ̀ rẹ̀, wọn yóò rántí ègbé tí Jésù ti pe lé onítànjẹ náà.” The Desire of Ages, 655.

December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.

Ní ọjọ́ kọkànlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023, Kìnìún ẹ̀yà Júdà bẹ̀rẹ̀ sí í tú ìdìdì ìṣípayá ti ara Rẹ̀ sílẹ̀, ìdánwò ìpìlẹ̀ sì bẹ̀rẹ̀. Ìdánwò náà dá lórí bóyá Róòmù ṣì jẹ́ àmì tí ó fi ìran náà múlẹ̀ nínú ẹsẹ̀ kẹrìnlá, tàbí bóyá ohun ti yí padà. Nígbà tí àkọ́kọ́ aṣòdì sí Kristi láti Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀ sí í jọba ní ọjọ́ kẹjọ, oṣù Karùn-ún, ọdún 2025, ẹsẹ̀ kẹrìnlá ti ṣẹ. Nígbà náà ni a lè rí i pé àjọṣepọ̀ tí ó wà láàárín Trump àti póòpù Leo ni a ti fi Reagan àti John Paul II ṣàpẹẹrẹ rẹ̀. Ogun Yukiréníà tí ó bẹ̀rẹ̀ ní ọdún 2014, nígbà tí Ẹ̀ka Ìpínlẹ̀ ti Orílẹ̀-èdè Amẹ́ríkà mú ìyípadà àwọ̀ ṣẹ ní Yukiréníà, ṣẹlẹ̀ ní àkókò ààrẹ Obama, ẹni tí ó jọba ní ìgbà àwọn póòpù méjì. Reagan àti John Paul II nínú ẹsẹ̀ kẹwàá; lẹ́yìn náà, ní ọdún 2014, Ogun Yukiréníà bẹ̀rẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ogun ilẹ̀ ààlà ti ẹsẹ̀ kọkànlá, tàbí ogun Raphia. Raphia túmọ̀ sí “ilẹ̀ ààlà,” bẹ́ẹ̀ náà ni ọ̀rọ̀ náà, “Ukraine.” Nínú ìtàn yẹn, Obama àti àwọn póòpù méjì samisi ogun kejì nínú àwọn ogun mẹ́ta ti ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún. Lẹ́yìn náà, ní ọdún 2024, Trump padà wá ní ìmúṣẹ ẹsẹ̀ kẹtàlá. Nígbà náà, nínú ẹsẹ̀ kẹrìnlá, ìran náà ni a fi múlẹ̀ nípa dídé alábàákẹ́gbẹ́ pòòpù ti Trump.

What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.

Ohun tí a ti fi idi rẹ̀ múlẹ̀ ni pé àwọn ogun mẹ́ta tí ó wà nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún dúró fún àwọn àmì-ọ̀nà mẹ́ta tí ọkọọkan wọn ń fi ìbáṣepọ̀ tó wà láàárín Jésíbẹ́lì àti Áhábù hàn, tí ó ń ṣamọ̀nà sí Òkè Kámẹ́lì ní òfin Ọjọ́-Àìkú. Pẹ̀lú Reagan, Jésíbẹ́lì wà ní Samáríà, tí a fi pamọ́ sílẹ̀ nípasẹ̀ àdéhùn aṣírí kan. Nígbà náà ni àwọn àlùfáà Báálì àti àwọn wòlíì igbó gbé ẹ̀mí-ẹ̀sìn ti libaralísìmù Kátólíìkì tó jí dìde sókè, tí a darapọ̀ mọ́ ààmì-àpẹẹrẹ àìlékọ̀ọ́kan Obama gẹ́gẹ́ bíi wòlíì èké ti Pùròtẹ́sítáǹtì apẹ̀yìndà àti wòlíì èké ti Ísilámù pẹ̀lú, ìjọsìn ìyá ayé, ìwà ìbàjẹ́ aláìnílójú, àti ìjọba-àìlànà ti Ìyíká Faranse. Nígbà náà ni Trump padà wá ní 2024, a sì fi ìbáṣepọ̀ tí ó ṣí síta láàárín ẹranko náà àti àwòrán rẹ̀ hàn ní gbangba ní 2025. Ó jẹ́ 2026, ìdánwò ìran ti òde fún ìpìlẹ̀ náà sì ti kọjá, a sì wà nísinsìnyí nínú ìran ìdánwò tẹ́ńpìlì.

Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.

Ẹsẹ̀ kọkànlá ni a mú ṣẹ ní ogun Raphia ní ọdún 217 ṣáájú Kristi, ó sì jẹ́ àpẹẹrẹ ogun Ukréníà tí ó bẹ̀rẹ̀ ní ọdún 2014, tí ó túbọ̀ gbòòrò sí i ní ọdún 2022, tí ó sì ti sún mọ́ ìparí báyìí. Putin yóò ṣẹ́gun, ṣùgbọ́n ìṣẹ́gun náà kì í ṣe ohun mìíràn ju ìbẹ̀rẹ̀ ìparun rẹ̀ lọ. Ìlànà àsọtẹ́lẹ̀ ti ẹsẹ̀ kọkànlá àti ìmúṣẹ rẹ̀ nínú ìtàn ní ìṣẹ́gun Ptolemy ní ogun Raphia ní ọdún 217 ṣáájú Kristi gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kọkànlá ti orí kọkànlá bá ìtàn àsọtẹ́lẹ̀ ọba Ussiah mu. Ptolemy àti Ussiah jẹ́ àwọn ọba gúúsù méjèèjì, tí a gbé ọkàn wọn ga nítorí àwọn àṣeyọrí ológun, ṣùgbọ́n ọkàn tí a gbé ga wọn náà ló mú àwọn méjèèjì ṣubú, ìparun àwọn méjèèjì sì ní í ṣe pẹ̀lú àwọn ìgbìyànjú ìfọ̀rọ̀pọ̀ láti rú ẹbọ nínú ibi mímọ́ ní Jerusalẹmu.

We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.

A ó máa tẹ̀síwájú láti ronú lórí ìparun Putin tí ó ṣí sí ogun Panium nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún nínú àpilẹ̀kọ tí ó kàn.

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