We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.
Wa tye ka wolo cawa me cweyo piny pa rwom pa Daniel 11, i kare ma wa waco ikom Daniel 11:40. Daniel 11:40 obedo rwate ki Daniel 8:14 i kite me porofeti, pien ler pa atir ma Khristo, calo Leona me dul pa Yuda, oyabo i 1798, ocweyo piny i kom Daniel 8:14; kamano bene, ler pa atir ma En oyabo i 1989, ocweyo piny i kom Daniel 11:40.
As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.
Macalo wa oyaro, ento pe wa okobo ne maber i coc me con, ka katici kwede kit me tic me kidi me agiki ma ‘rek i wie rek’, lok namba 40 nyuto atir rek aryo ma keken, pien tye kwede kare me agiki pi wot pa malaika me acel ki wot pa malaika me adek.
When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.
Ka waketo kacel ‘cawa pa agiki’ me vasi 40 i 1798, ki ‘cawa pa agiki’ pa en i 1989, wa nongo ni Daniel 8:14 rwate ki Daniel 11:40; pien gi ducu ginyutu ngec ma kiyab woko i riko me poropheti pa malaika adek i Yabo 14. Gibedo kube kacel bene pingo ni vasi 14 obedo ‘mareh’ me ‘nyutu’ pa Kirisito ma obedo mabono i Templo, ki vasi 40 obedo ‘chazon’ me riko me poropheti me mwaka 2520. Acel obedo gin matye i cawa acel; en mukene obedo kare me cawa.
One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.
Acel nyutu dwogo ki yweyo ot pa Lubanga, mukene nyutu balo ki turu piny ot pa Lubanga. Acel nyutu mwaka 2300, mukene nyutu mwaka 2520. Acel nyutu ki kwer Ulai, mukene nyutu ki kwer Hiddekel. Acel nyutu kit pa dano, mukene nyutu kit pa Lubanga. Ka kimako maber, rek 40 kacel ki rek 14 tye ki ngec ma jwi tutwal. 1798 nyutu tic pa Lubanga, ento 1989 nyutu tyenyo pa dano.
We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.
Wa onongo ni i coc ma ocoyo con, tito pa loyo gin mok adek ma Rwot pa tung maloyo otimo kiketo tito ne i rwom me yore me anyim-anyim; ento keto ne pa gin matime ma kinyuto myero ki timo ki paro maber, pien rek piero angwen aryo dok bot rek piero angwen angwen ginyiko rwom kwede rek piero angwen acel, ma en aye cik me Sande ma bino macok i United States. Kun aye ka lwak me adek kityeko timo ne, ki kun aye ka lok me kwac madit pa 'east' ki 'north' ocake.
In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”
I Daniel apar acel, i higni mapol lutic kwano me Adventist gineno ni Daniel tiyo ki yo me tic ma atir i yore me nyuto Rome. Uriah Smith nyutu eni i buk Daniel ki Revelation. Acel, Daniel nyutu kit ma Rome omako twero ikom piny ducu; ci i lok ma piri con, odwogo i cako me gin matime, ka nyutu loyo me politika, kede nyutu kit ma Rome rwate ki jo pa Lubanga i kare acel con. Ci, me agiki, onongo nyutu kit ma Rome oaa i giko ne. Cik ma Daniel tiyo kwede kilwongo ni, “dwogo ci medo.”
This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.
Kit me yore adek man ki nyutu i verses 40-45. Verses 40-43 ki nyutu yo me yore adek ma Loma me kare ma kombedi tye katic kwede me loyo piny weng; ento i verse 44, Daniel dwogo dok i verse 41, ka “ngec” ma dong kiweyo piny ki bendera pa 144,000, ci kit pa Papa wuoko ki kweg madit me balo woko ki kwanyo woko jo mapol. Ento i verse 45, ki i chapta 12, verse 1, kit pa Papa otyeko woko, pe tye ngat mo me konyo ne, i tung pi ki got maleng maber, ka kare me temo me dano otum.
In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.
I Daniel 11:30, wanongo cako me tito me kare ma Sister White otyeko coyo lok ki lok ngatun i 11:36; ci ocoyo ni, ‘gin matime ma rwatte calo gin ma ki tito i cingi man, bi time.’ 11:30 ki 31 ginyutu lok me golo kare me tito ki aa ki Rumi me Lakica dok i Rumi me Papa, Rumi me Lakica obedo piny pa ruoth ma angwen, en ka Rumi me Papa obedo piny pa ruoth ma abic, i porofesi me Bible. 11:31 tito me kare ma nyutu kit ma kityeko keto Rumi me Papa iye kom pa piny i mwaka 538.
In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.
I verse 31, jami ma acel ma ki nyute en kare ma Clovis, Rwot pa jo Frank (Faransa me kare ma kombedi), otere ki lwak pa Papa i mwaka 496. Clovis dong odwogo ki woko ki kit me lajok ma opong woko, dok odwogo i kit me lajok ma ocane i Katolik (dini pa dako pa ne, Clotilda). En dok oketo kom rwot pa ne me yweyo lwak pa Papa, me oketo ne i kom pa lobo. I verse, “cing” obedo cal me nyutu Clovis, pien omiyo cing pa twero me lweny ki cing pa twero me cente bot tic ma ocako.
Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.
Tic ma i acaki pa Clovis onongo obedo cal pa tic pa rwodi weng pa Yuroop ma i kare mukato ne gi obedo Jopagani, ma kimego ni gibino mi kony mapol pi dako apoya pa Rooma ka lok pa gin cako ceto. Clovis, ci kun lacen Faransa, Kanisa Katolika kimego iye ki nyutu me Labot pa Kanisa Katolika, kede bene Nyako madit pa Kanisa Katolika. En obedo lamal pa rwot ma acel i bot rwodi mapol me turo ki dako apoya pa Tiro.
In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.
I lanyut me poropheti man, Clovis onongo gityeko yaro ne calo Ahab, ma bene onongo otimo kwo marac ki Jezebel (cal me Kanisa Katolik i buk me Apokor), ki ma bene obedo rwot me acaki pa dul apar, macalo Clovis obedo cal me acaki pa lang apar (nen Daniel 7) pa Rom ma pe tye ki yie i Lubanga. Rwodi meno me Yurop ikare agiki gibiketo dako me kwo marac pa Babulon i kom pa piny. I lanyut man, Ahab ki Clovis weng gi yaro Kacoke me Amerika, ma timo kwo marac ki Papasi i cawa me agiki.
Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.
Ronald Reagan ocako keca; Pulezidenti agiki binen ma omako cengo rwot 9 me United Nations me gin bene coyo tic acel man. Reagan onongo obedo Pulezidenti i cawa me agiki i 1989, ci pi mano, myero en obed cal i poropes ma tito Pulezidenti agiki i gin ma otime con, i kon ma rwot 9 mukene gutieko coyo tic acel man, pien Yesu kare keken yaro agiki pa gin ki cako pa gin. Reagan onongo obedo lony cente mapol, ngat ma ngat weng gene i midia, ma gucono maber pien tye ki kit me waco lok megi ma pe cal ki pa ngat mukene, ma i acaki ne obedo i dul me Democratic, ci lacen ne okato dule i dul me Republican.
In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.
I lanyut 31, lwak ma onongo ocito pi twero pa Papa gubino loki ot maleng me twero. I kit porofetik, ot maleng me twero pi Rome me pagani kede Rome pa Papa ne obedo Pachwa pa Rome. Man tye i kom ada ni Rome aryo magi gibedo cing ki Pachwa pa Rome pi kare ma kipimo maber, kadong ka gibedo cing ki Pachwa pa Rome, gi onongo pe twero guconyore.
Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.
Rome ma woro likwaro ocako twero me lobo pi higni 360 i Lweny me Actium, i higni 31 BC. I Daniel chapta 11, versi 24 nyutu ni gibipango pango gi ki i kabedogi ma rwate, ma obedo Buru pa Rome, pi ‘cawa’. ‘Cawa’ me porobeti obedo higni 360; ki higni 360 lacen i Lweny me Actium, ma gityeko loyo Antony ki Cleopatra, Constantine owuoko ki Buru pa Rome odonyo i Buru pa Constantinople, ci kare me pe romo loyo pa Rome ma woro likwaro ocwe.
When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.
Ka jo Goth, ma gin gengo me kabedo ma dyer adek pi Roma me Papa, gibolo woko ki Boma me Roma i mwaka 538, tyen me lalo me twero madwong pa Roma me Papa, ma rwate 1260 mwaka, ocako kede odongo nyaka i mwaka 1798, ka gikweyo woko Papa ki Boma me Roma, kono ocweyo rwom ma ogoyo tho ma kiwaco cokki bot le pa Papa; kede i mwaka ma malubo, 1799, Papa eno (dako ma onongo otuk i wi le) otho i karigwoko.
The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.
Lwak (Clovis) ma onongo obedo me cwalo katic me Papa, onongo onego yiko kane maleng me twero; ci Konstantino ocako tic meno ki ngec me poyo tam, ka oketo ni Bung me Loma obedo bung matidi labongo Konstantinopoli. Ki kare eno dok, lweny me gin mukato ma lamii pa Loma gutimo ne, dong kare keken, giket cinggi i lwenyo ki Bung me Loma. Ki higa 476, pe dong obedo dok tye ngat me Loma ma onywalo i rwom pa Loma ma ocwako teko me loyo i bung. Ento i higa 538, Bung obedo kane maleng me twero pi Loma me Papa.
Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.
Ahab, Clovis ki France gitye calo rwatte me United States, kede paco maleng me teko pa United States obedo Constitution pa United States. Dokyumenti meno obedo dokyumenti ma Lubanga omiyo, kede obedo lakit me yo i lok me poropesi. Pien Ronald Reagan ocung pi telo pa Papa i lok ma opong i 1989, Constitution otye piny i kweko ma pe kato, ma kimedo medo pire kene, calo paco maleng me teko i kare me opoko kede opoto pa Rome ma pe yeyo Lubanga. Ka cik me Sunday ma bino lacen i United States kiketo iye, Constitution bi golo woko weng. Ki cawa pa Reagan dok i cik me Sunday meno, lok ma cen i mwaka 330 dok i 538 gicoyo odoco. I mwaka 538, telo pa Papa oketo iye i kom, ki mano obedo rwatte me cwilo bal ma kelo tho pa en i cik me Sunday meno.
The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.
Kare ma ocake ki kare me Ronald Reagan dok otyeko i cik pa Nino obedo kare me porofeti ma Lok me porofeti pa Lubanga otito atir. “Cing,” ma kinyutu gi ki Clovis, bene onongo myero gikwanyo woko “the daily” ki Lwak Roma ma con obedo me pagani. Dini pa Lwak Roma con obedo me pagani ki acaki atir; ento Clovis ocako tic me loko dini me pagani ma arwak ki dini me Katoliki, ma en keken pagani ma kiloro layeny iye.
The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”
United States me Amerika tyeko golo woko dini me Protestant ka gicimo cing me twero pa Papa i cik me Sande ma bino oyoo; pien tito keken me nyig ‘Protestant’ en ni lwenyo Rome. Ka i yee cing me twero pa Rome, pe itye ka lwenyo Rome. I Buk Amos, dul adek, cabit adek, Amos penyo lapeny me yweo: “Jo aryo romo woto kacel, ka pe gitye i cwiny acel?”
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
"I tice ma kombedi tye ka time i Amerika ma Kacel me nongo kony pa lwak me piny pi cik ki yore pa kanisa, jo Protestanti gitye ka wot i yore pa jo pa Papa. Pe mano keken; dok bene, gitye ka yabo wang odi pi Lwak pa Papa me dok nongo lwak madit i Amerika ma Protestanti, ma ogoyo ki iye i Lobo macon." The Great Controversy, 573.
When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.
Ka dini me Paganism kikwanyo woko ki bot bedo calo dini me cik pa lobo i mwaka 508, mano obedo cal me nyutu ni juko ma Paulo ogero i 2 Tesalonika rwom aryo kikwanyo woko mapwod pe yaro ngat me richo i kare ma dong tye ka bino me cik pa Cing Acaica i United States of America. Cwalo i kom pa dini me Paganism ma yaro pwol, ki kato ne bot dini me Paganism ma kicwako inono pa Katoliki, pe otime ki kare acel keken; ki cimo i historia ni ocake ki lokore pa Clovis bot Katoliki i mwaka 496, ci ocoko otumu weng i mwaka 508.
Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.
Kamano dong, ki i cawa pa Reagan ma ocako i 1989 nyaka bot Sunday law ma obino cokki, Protestantisom matir bi bedo i gengo opong piny i Amerika me Tung Acuc. I kare eno, Constitution, “sanctuary of strength” pa Amerika me Tung Acuc, bi cwalo piny, kacel ki tic ma angwen pa “arms” me verse thirty-one bi tyeko, ka “arms” dong giketo papacy i kom loyo me piny, macalo kit ma ne obedo i mwaka 538.
Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”
Ka Papasi ocako bedo i kom i mwaka 538, lok ma i Daniel pe dong yaro kit ma Papasi ojwako piny, ento dong oyaro kit ma Papasi olwenyo jo pa Lubanga i kare ma con. I rek apar angwen i pot buk apar pa Daniel, Gabriel onongo owaco bot Daniel ni tum pa lok me neno ma obino yaro obedo me nyutu “gin ma bitime bot jo pa Lubanga i kare me agiki.”
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Kombedi abino me poyo bot in gin ma bi time bot jo pa in i kare me agiki; pien dong yer man obedo pi kare mapol. Daniel 10:14.
Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.
Rec 32 ci i rec 36 obedo rec ma Sista Wait owaco pire tek ni gibiro dwogo time, ci rec magi cwalo loro ma otime i kare me loyo pa Papa me higa 1,260, cako ki kare ma kicone keti i kom i higa 538, nyaka i higa 1798 ka oyudo bal ma kelo tho.
And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.
Kede jo ma timo marac ikom lagam me Obanga, obi yawo gi woko ki lok me cobo; ento jo ma ngeyo Obanga gi bi bedo gi tek, kede bitimo tic madwong. Kede jo ma tye ki ngeyo ii jo bibi yiko jo mapol; entit, gibiboto ki tong, kede ki mac, kede ki twero me lalo, kede ki coyo, i nino mapol. Ka gibiboto, gibikonyo gi kony matidi; ento jo mapol birwatogi ki lok me cobo. Kede jo mogo ma tye ki ngeyo bene gibiboto, me temgi, me yweyo gi, kede me dwoko gi oyara, nyo i kare me agiki; pien dong tye pi kare ma kicimo. Kede rwot bi timo calo mit pa iye; kede bi cwiro iye malo, kede bi dwoyo iye madwong i malo ki lubanga weng, kede bi waco gik ma lamal i kom Obanga pa lubanga weng, kede bi romo maber nyo kare me kec otyeko; pien gin ma kicimo dong bitime. Danyel 11:32-36.
The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.
Nyig coc magi cwalo waco luro matek me cawa me otum, ci nyig coc 36 odoco onyutu ni Paapasi me bi romo maber nyaka kacel ka kec pa Nyasaye ma me acaki i kom duk me Israel ma i tung ma iye wi dong otime i 1798. Danyel me acaki onyutu kit ma Paapasi okimeto i kom me lobo, ci odoco onyutu kit ma Paapasi otic kwede jo Nyasaye, ci lacen odoco onyutu lapoto pa Paapasi ma me agiki. Nyig coc 40-43 me Danyel 11 onyutu kit ma Paapasi omako twero me lobo, ci nyig coc 44 onyutu kit ma en luro ka teyo matek jo Nyasaye me kare me agiki, ci nyig coc 45 onyutu kit ma en obino i agiki pa iye, pe tye ngat mo me konyo.
The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.
Lok me Leb Ebru "truth" ocweyo ki Lami Leb Ma Maleng, kun oketo kacel nyig coc me acel, apar adek, ki agiki i alfabet me Leb Ebru, me cweyo lok "truth". Apar adek obedo cal me cobo cik, ki nyig coc me acel nyutu nyig coc me agiki.
Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”
Verse 31 nyutu ogik pa Roma ma pe yaro Lubanga calo lobo pa ruoth me 4 i poropheti me Bibil, ki Verse 36 nyutu ogik pa Roma pa Papa calo lobo pa ruoth me 5 i poropheti me Bibil. I tung nyutu me acel ikom ogik pa Roma ki nyutu me agiki ikom ogik pa Roma, tye gonyo ma kiyaro ki twero pa Papa ma oko kwo pa milioni pa jo pa Lubanga i con matye i tung acaki ki agiki. Kit me keto lok magi tye ki lacar me 'adwogi'.
Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.
Lok me 40 dok i 45, ma ginyutu ki lok me 30 dok i 36, ocako ki poto pa twero pa Papa, ci otum ki poto pa twero pa Papa. I tung cen pa kit ma gin otime ma ocako i 1798 nyo pud i giko me kare me tem, tye kwero pa Ruma me kombedi, ma dok ogono jo pa Lubanga. Kit me keto lok man bene tero alama me "ada", ci gin rwate gi keken me kelo jo ma nyutu aryo me moko "ada", ci rek aryo weng tito Ruma, ma obedo alama ma bi keto "vision" matek.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.
The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.
Kit me poro pa lanen ma Daniel omako i chapta apar acel, pe keken i vesi 30-36, ci dok i 40-45; omito tic mapol. Vesi 14-19 tonyo kit ma Roma ma pe yweyo Lubanga ocako loyo lobo weng; ci vesi 20-24 tonyo kit ma Roma ma pe yweyo Lubanga otimo kwede jo pa Lubanga; ki i vesi 24-30 boto pa Roma ma pe yweyo Lubanga kinyutu maber.
Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.
Ves 14 obedo kacako pa Roma me kwaro, ki ves 30 obedo agiki pa Roma me kwaro. I gin matime ma kiyaro i tung cen, ki nyutu ni Roma me kwaro obedo ma giketo Krisito i wi krosi; ka kany, lweny ma i tung cen nyutu ves magi ni 'adiera'. Alfa ki Omega oketo nyinge i chapta 11 weng i buk pa Daniel.
Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.
Verse 40 tye ki tarikh ma ocako i kare pa Ronald Reagan, ma tito kica ma kigamo i kin Purezidenti pa United States ki Dano me Bale. En tito kare ma peke, ma giko kwede kaka Papacy kiketo i kom pa piny, calo en i higa 538. Pe tye te keken ni Clovis, rwot pa Franks, ma kombedi obedo France, obedo cal me United States. Clovis otito Reagan. Reagan obedo cal me Protestantism, kacel ki Clovis obedo cal me Paganism.
The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.
Lweny ma iye Clovis, Rwot pa jo Frank, oloke i Katolika, obedo Lweny me Tolbiac (ma bikwongo ne bene Lweny me Zülpich onyo Lweny me Cologne). Lweny man otime i mwaka 496. I kare meno Clovis obedo pagani; ento i lweny, ka nyutu ni jo-lweny mamegi tye i twero me kobo, olamo bot Lubanga pa dako mamegi ma Katolika pi kony, ci omo kwer ni ka ogamo, obiro loke i Kricitiani. Clovis ogamo lweny ne; eka en, kede but madwong pa jo-lweny pa Frank mamegi, oloke i Katolika, ma nyutu gin madwong i tic me keto jo Frank i Kricitiani.
Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.
Ronald Reagan, ma onyutu ni obedo Protestanti, owaco ni peki ma omiyo otyeko cweyo kica me mung kwede Pope pa Loma, obedo ni otwero geno macek ni Soviet Union obedo Antikristo me porofesi pa Bibul. I lweny pa Reagan me cwal bot Soviet Union pa kare macon, kun pe onongo ngeyo bal pa pire ikom ngat ma Antikristo en, oyubu rwate kwede Antikristo.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
Jogi ma tye ki peko i ngec gi pa lok, ma pe gineno tiend Antikristo, atir gin bi keto pire kene i tung pa Antikristo. Kress Collection, 105.
The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.
Amerika obedo cal me nabi ma me aryo, cal ma ki nyutu ne ki tyen aryo pa lawoo ma oa ki piny. Furansi bende obedo cal me nabi ma me aryo, cal ma ki nyutu ne ki Sodomu ki Misri i Puk me Kwede kit apar acel. Furansi obedo nyathi me acaki pa lwak pa Papa, ki Reagan, ma nyutu Amerika, obedo makwongo i rwodi apar me Puk me Kwede kit apar abicel aryo i cawa me agiki me timo zina ki malaya me Tiro, ma onongo pe ki paro ne oko ki 1798. I cawa me agiki i 1798, onongo pe ki paro ne; ento i cawa me agiki i 1989, ocako paro ne odoco.
Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.
Clovis, ladit pa Faraansi, oketo alam pa cako me kare ma okelo ni i mwaka 538 Paapasi obino i kom rwot; i kare eni Paapasi cen oketo cik me Sande i Council of Orleans. Reagan, ladit pa Amerika, bende oketo alam pa cako me kare ma tye ka kelo ni Paapasi dok obino i kom rwot pa piny i kare me cik me Sande ma tye ka bino cok coki.
France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”
France obedo twero me aryo ma oketo kit pa Paapa i mwaka 538, kede France, ki kom Jenaraali pa Napoleon, Berthier, okello kit pa Paapa woko ki kom i mwaka 1798. United States oketo kit pa Paapa i kom i cawa me agiki, kede calo rwot ma madit loyo i rwodi apar, United States obi i lacen miyo ne goro piny kede obi kwanyo dera pa ne woko, obi nyamo ringo pa ne, kede obi keto ne i mac.
Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.
Lok 40 tye ki gin ma otime me lok 31, kede nyutu ni tic me keto Papasi dok i kom pa lobo tito ki kare ma cako ki Ronald Reagan ka otum ki pulezidenti ma agiki me United States of America. Pulezidenti ma agiki obin tito ki cal me Reagan, pien Yesu kare ducu nyutu agiki ki acaki.
In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.
I rek me acaki i Daniel apar acel, gin matime me poropheti ocweyo piny (rek aryo); kany wa nongo gin matime ma orumo gin matime me lwak pa Giriki. Giriki obedo ranyisi pa United Nations, kede goment pa lobo acel keken me rwodi apar ma i Kwiri pa Yohana apar abicel aryo. Rek adek i Daniel apar acel oketo bot wa Aleksanda Madongo, kede rek aryo ranyisi gin matime ma orumo goment pa lobo acel keken i cawa me agiki.
In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.
I coc acel, Gabriel, pe ki lok mapol, onyuto ni otyeko miyo Darius teko i acakke me cing pa Medo ki Perso; ento Gabriel obino bot Daniel i dyer apar, ka Cyrus pa Perso, pe Darius pa Medo, en obedo tye loyo. Ingec, ka ocwako kacel cing pa Medo ki Perso mapore tek calo cing me aryo ma kicweyo bene i lok pa lapeny (macalo France ki United States), Gabriel dong ocake miyo ngec ikom gin ma otime con matye anyim cing pa piny weng pa Alexander Madit.
And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Kombedi an abi nyutu in ada. Nen, pud rwodi adek bi aa i Peresia; en ma angwen bi bedo ki jami mamite mapol, maloyo gin weng; ki teko me jami mamite pa iye, bi tongo gi weng i kom lobo Giriki. Daniel 11:2.
Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.
Alfa ki Omega, kare keken, nyuto giko pa gin kacel ki cako pa gin, kede lok me aryo waco ikom kit ma otime con con ma obedo anyim me keto gamenti pa lobo acel, macalo kityeko nyutu kwede lwak pa rwot pa Giriki pa Alexander ma Madwong. Lok me aryo obedo yo me porofesi ikom Amerika ma kicoko kacel, ma, calo tek ma bedo ki tung aryo i cawa me agiki, kityeko nyutu calo tek aryo pa Meedi ki Peresia, ka kede Furansa. Lok en tero rwodi ma gibin nyutu calo Purezidenti pa Amerika i cawa me agiki, ma gunongo cungo anyim me gamenti pa lobo acel ma oromo adek pa Drakoni, Lamin, ki Nabi marac. Clovis orwate ki Reagan calo Purezidenti me acel i cako pa kit ma otime ma kelo i keto Antikristo dwogo i kom pa rwot.
From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.
I Daniel apar acel, ki kare pa Cyrus, bi bedo presidenti adek, ci presidenti ma angwen bi bino banggi, ma en obedo lonyo tutwal, loyo gi weng. Darius obedo rwot mokwongo pa Lobo Medo-Persia, ki Cyrus, ma tye ka rwot ikare ma Gabriel omiyo Daniel lok me kit ma otime, obedo rwot ma aryo. Rwodi angwen bi bino bang Cyrus; kamano, rwot ma angwen i gi ma bino banggi obedo rwot ma abicel.
The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.
Rwot me abicel obi bedo rwot ma tye ki jami mapol loyo; ki piresident ma tye ki jami (rwot) obi cako miyo weng loro i bot twero pa Giriki. Piresident kacoke ki Reagan, obedo: Bush me acel, Clinton, Bush me aryo, Obama; ka mano rwot me abicel, ma tye ki jami mapol, obi bedo Trump. Rwot en (Piresident) obi "stir up" twero pa Giriki (globalists). Poyo lok me Ebru ma "stir up" tye ki nyutu maber tutwal.
The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.
Leb Ebru ma kiloko calo "stir up" i dul me coc man, obedo rwut me acaki ma nyutu "me coyo" onyo "me coyo woko". I kitalo ma kiyero kwede rwot ma namba 4 icel ki Cyrus, gibiyweyo pulezidenti ma tye ki jami mapol loyo pulezidenti mo keken, ki bedo ma tek ki twero pa iye "coyo" bi time ikom Greece. Greece, ka obedo lamat me globalism, progressivism ki "woke-ism", gibiketo i wang lero me kitalo pa pulezidenti ma namba 6, ma tye ki jami mapol loyo duto. En bicoyo lobo ducu ikom kontroversi ikom progressivism "woke-ism" ki golo twero i lobo ducu.
The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.
Lwak ikom dul pa “woke-ism” ma mede anyim, ma kityeko cweyo i tyen pa presidensi pa Presideni ma loyo ku weng i jami, otime kwede tino pa Republican, i kare acel keken ka lwak pa nyako apar ma pe gi cako ki dano otime i tino pa Protestant.
We will continue our study of Daniel eleven verse forty in the next article.
Wa bi mede pore me kwano wa pi Daniel 11:40 i coc ma anyim.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
Ento, ka woko golo yie ki lugwok opogore i piny weng, tye i kanisa magi lubo pa Kristo matir. Pud pe lim pa Lubanga me agiki obino i wi piny, obedo i iye jo pa Lubanga dwogo lugwok me con ma pe kineno cokke ki cawa pa jo apostol. Lamo pa Lubanga ki twero pa En obi bol i wi nyithindo pa En. I cawa en, jo mapol obel gi acoya ki kanisa ma i iye her pa piny man ocweyo woko her pa Lubanga ki Lok pa En. Jo mapol, me ludito ki jo weng, guyie ki cwinya ma opwoyo gin atir madwong ma Lubanga otyeko yaro i cawa man me keto jo me yot pi dwogo pa Rwot ma me aryo. Laco me cwinya mito me gengo tic man; kacel, pud pe cawa me yub calo en obino, obitemo me gengo ne ki kelo mape atir ma rwom calo en. I kanisa ma onongo twero keto gi iye ki twero me bwony pa en, obeyo calo ni kebo pa Lubanga ma pat obol i iye; binyutu cwinya me dini madwong ma gi paro ni obedo. Jo mapol mapol bifwoyo ni Lubanga tye ka timo pi gi tic ma lamal, ento tic en obedo me lamo mukene. I nying me dini, Setan obitemo me medo twero pa en i wi lobo Kristiano. The Great Controversy, 464.