Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.
Wek manok apar ki abicel zuwa ikom manok apar ki abicel wiye ikom Daniel ot 11, nyutu gin mukene me lok cako ki cik pa Dyeng Nino Mupola ma cok bino i United States, nio wa i kare ma Mikael aa malo, ka kare me temo dano otum tyen. Ci pi meno bene nyutu gin mukene me wek manok apar ki abicel acel wa i wek manok apar ki abicel abicel pa ot acel kene.
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. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.
Ento en ma bino i komne obitimo kaka mitone keken, ki pe ngat mo bitug i anyimne; ki obitug i piny ma rwatte, ma ki lwete obibalo woko. Bende obiketo wangne me donyo ki teko pa duc pa iye weng, ki jogi ma cwinye maber ki iye; kamano obitimo. Ki obimiyo ne nyako pa mon, me ogobo ne; ento pe bitug i komne, ki pe bedo pa iye. Bang man, obiwal wangne i talo me pi, ki obikawo mapol; ento ngat madongo pa iye keken obiyeko woko koyo ma en oketo, labongo koyo pa iye, obimiyo odwoko iye. En mukato, obiwal wangne i od me lweny me piny pa iye; ento obikunyo ki obito piny, ki pe bineno. Danyel 11:16-19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
Ka Sista White owaco ikom tyeko ma agiki me chapta 11 i Buk pa Daniel, owaco ni, “mangi pa histori ma otimu i poropesii man bi dwogo time odoco.” Coc 41 ki 45 gi dwogo time odoco histori me poropesii ma tye i coc magi. Coc magi otimu ka Roma me pagani ocako bedo gi teko ikom piny weng, kun i acaki oloyo kabedo me piny adek.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Konya pien Egipito pe obedo twero me cung i nying Antiochus, rwot me kabedo me anyim me North, Antiochus bene pe obedo twero me cung i nying jo Roma, ma kombedi bino i kome. Ker mo keken pe onongo dong twero me kwoyo te i kom twero man ma tye ka pire tek. Siria otyeko loyo, ka dong omedo i bwola me Roma, ka Pompey, BC 65, ojolo Antiochus Asiaticus ki i jami ne, ka okelo Siria bedo porovins me jo Roma.”
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Tek acel man obedo bene me cako i Piny Maleng, kadi bene me cwole. Roma odoko ka i but jo pa Katonda, Yuda, ki kobo marac acel, i mwaka BC 162, ki i kare man eneno kare maleng i tic pa jonabi. Ento pe oyako twero me bedo loyo Yudea ki lweny pa ayela anywal tutwal mpaka i BC 63; ka dong pe obedo ni i kit man aye olubo.”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
Ka Pompey odwogo ki lim me lweny bot Mithridates, rwot me Pontus, ngat aryo, Hyrcanus ki Aristobulus, gitye ka lwenyo pi kom pa Judea. Lok me gin obino bot Pompey; lacen nono oneno marac i iaco pa Aristobulus, ento onongo oremo mede ka tero lok i kom gin man nyaka oyiko lim ma ocwayo tutwal me ceto i Arabia, kowaco ni dong obi dwogo, dok oketo gin pa-gi i rwom ma rwongo kede matut. Aristobulus, ka onuko cwiny pa Pompey ma atir, ocito lacen odwogo i Judea, okwayo jo-gi gi gik lweny, dok ocweyo me gwoko kom gi teko madwong; i keca weng ocwii me gwoko kom, ma oneno cen ni kiterone i bot ngat mukene. Pompey onongo odugo macokcoki bot ngat ma rwaka. Ka obino macokcok i Jerusalem, Aristobulus, kacako raciyo ikom yore mamegi, obino woko me medo kwede, dok otemo me medo lok, kowaco ni obi muyo weng, kacel ki miyo pien mapol ma lamal. Pompey, ka ogamo kete man, ocwalo Gabinius, i tung me dul matino me lweny, me kobo pien. Ento ka ludito me lweny en obino Jerusalem, onongo ononge ni yotgi kigengo botone, dok kigamo iye ki i tung me ogweng ni pango pe bi bedo ki keto mere.
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
Pompey, pe onongo oweyo balo calo eni obed pe ki goro, oketo Aristobulus, ma onongo ogwoko ki iye, i keng, ci ki peya ogudo wot bot Jerusalem ki lwakne weng. Jo pa Aristobulus gi mito me gwoko kabedo; ento jo pa Hyrcanus gi mito me yabo lawic pa paco. Ka gin me agiki onongo obedo mapol keken, ki loyo, ne gubiye Pompey me donyo labongo gengo i paco. Ci jo pa Aristobulus gidwogo i Got pa Ot pa Nyasaye, kede cwiny ma opong maber me gwoko kabedo eno, macalo Pompey bene tye kede cwiny ma opong me loyo ka me cwero pinyi. I agiki me dwe adek ki time lacuc maduong’ i ogeng pa paco ma rwate me cako wilo, ci kabedo eno ogamo ki tung lim. I goro marac ma otime kono, gi oneko ngat alufu apar aryo. Lacoc me kit ma otime waco ni, en neno ma cwiny kinedo ka ineno jodolo, ma tutwal tye ka tic i tic pa Nyasaye, ki lwete ma ler ki cwiny ma mot, gitye ka timo tice ma giciko kare keken, macalo ni pe giyango kec marac madwong’ ma tye i tunggi, ka i tunggi gi jolare gi tye gicobo i nego, ki ka mapol mapol remogi okeyo kwede remo pa lieli gi.
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.
Ka otyeko lweny, Pompey ogolo piny otere pa Jerusalem, o kwanyo bura mapol ki i cing pa Judea o kelo gi i cing pa Syria, kede keto maca bot jo Yahudi. Kany ni, pi kare me acaki, Jerusalem onongo obedo i cing pa teko eno ma obino me gwoko 'lobo maler' i cing me tol pa en nyaka otyeko meo weng.
“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’
Cik 17. Bene obi tero wiye me donyo ki twero pa lobo pa en weng, ki jo ma atir bot en; kamano obi timo: obi miyo ne nyako pa mon me ryemo ne; ento pe bi bedo i tung ne, pe bi bedo pi en.
“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.
Bishop Newton omiyo kwano mukene pi coc man, ma nen calo yaro lonyo maber, calo kamano: ‘Bende obi tero wangge me donyo ki teko i kom rwot weng.’ Coc 16 oketo wa bot tongo me Siria ki Yudea ma Lwalom otimo. Rooma con dong otongo Makedon ki Teraki. Misiri dong en keken ma odong i ‘kom rwot weng’ pa Aleksanda, ma pe okeno i bwolo pi tek pa Rooma; tek man dong otero wangge me donyo ki teko i piny meno.
“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.
“Ptolemy Auletes oto lacen i mwaka 51 Kinya Kricito onyo BC 51. Eno owaco korona kacel ki kwaro pa Ejipta ni omio bot wode lacel madit ki nyare, Ptolemy ki Cleopatra. I iye cike me lagamere, gicoyo ni gibed miyo cawa acel kacel, dok gitye me rwot kacel; dok pien gin pe dong madongo, giketo gin i bwo gwok pa jo Roma. Lobo pa jo Roma ojolo tic meno, dok giyubo Pompey calo lagwok pa lutino me rwot pa Ejipta.”
“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.
Pe ki kare macokcok con, kedo obuto bot Pompey ki Caesar, ci lweny ma ngene maloyo me Pharsalia otimore bot lamede aryo. Pompey, kun giloyo ne, olalo odonyo i Egypt. Caesar con oyubo en oyot; ento mapwod pe obino, Pompey ojuko ki Ptolemy i kit marac, Ptolemy ma ki yero Pompey con obed lagwoko pa en. Ka eni, Caesar ocwako tic ma ki mino Pompey, bedo lagwoko pa Ptolemy ki Cleopatra. Oneno Egypt ocok ki kec me iye kene; Ptolemy ki Cleopatra gu bedo ka gicayo keken, ci gikwanyo Cleopatra rwom ne i teko pa lobo. Ento kadi kamano, pe otam odonyo piny i Alexandria ki lume ne manok—jo me faras 800 ki jo me cing 3200—oyaro gamo, ci ocako tic me yubu ne. Bal gumedore ki kare ki kare, Caesar oneno ni lume ne manok pe orume me gwoko kabedo ne, ci, pien yamo me tung acel ma oburo i kare meno omako ne, pe onongo twero aa ki Egypt, ocwalo cik i Asia ni jo-lweny weng ma otye kwede i bing’ meno obino oyot oyot i kony ne.
“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.
Ki dwong cwinya madit loyo, oketo cik ni Ptolemy kede Cleopatra myero gi ogol jo lwenygi weng, myero gi ociti bot ne pi yubo woko lok me kwer cwiny ma tye i komgi, kede myero gi rwako cimo ne. Ka Misri obedo piny me ruoth ma tye ki twero pa kene, jo Misri giyaro cik man me dwong cwinya calo nyono i kica pa ruoth pa piny; ci, ki cwinya ma ojemo madit, gicako lweny. Caesar odwoko ni otimo gin kun ikom dwaro pa lacamgi, Auletes, ma otyeko keto nyithine i lagwoko pa Seneti kede jo Rome, ma twero ducu pa gin kombedi otyeko kelo i iye ka obedo Konsul; kede ni, ka obedo lagwoko, twero ne obedo me cimo i komgi.
“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.
Agiki, gin man kelo i anyim ne, ci ki yero latic me cik me yaro adwogi pa dul acel acel. Cleopatra, ma nongo ngec pi bal me kit pa cwiny pa laco ma loyo madwong pa Roma, ogamo ni mera me bedo i anyim ne pire keken obedo mapol loyo lawiya mo keken ma onongo twero keto i tic pi en me nongo wic ma ogol i tung ne. Me donyo i anyim ne labongo kineno, ocwako rwate magi: okete ringre ka opore i buru me yubo; Apollodorus, latic pa en, ngat pa Sicilia, okuro i rwete me yubo, oyaro ki lapii me dero, ci oketo i lubanga pa en ma twero madwong calo pa Herakules, oceto i odi pa Caesar. Kun waco ni tye ki nywoyo pi laco me lweny pa Roma, kiweyo odonyo pi bur me boma, odonyo i anyim Caesar, ci oketo pigi i cerenge. Ka Caesar oyabo buru man ma tye ki cwiny, nen! Cleopatra ma mera otungo i anyim ne. Pe onongo ocoyo cwiny i rwate man; ci, pien tye ki kit pa cwiny ma ki poko i 2 Pita 2:14, kineno me mukwongo pa dano ma mera tutwal kamano, ka Rollin owaco, otimo iye weng calo ma en ohero.
“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.
Con, Caesar oketo cik ni omora ki nyamina myero obed gi kom loch keken, kakare ki dwaro ma wil onwongo ocoyo. Pothinus, ladit lube pa lobo, kun en ma tye kwede twero madit i wiyobo Cleopatra ki kom loch, opoto cwiny pi adok pa en. Kamano, ocako kwayo cwinyrac ki apor ikom Caesar, kun opwoyo lok ikin jo-piny ni i kare con obiro miyo Cleopatra twero keken. Dwoko me ywaya ma piny oyabe con ocake. Achillas, i tung pa jo 20,000, odonyo me wiyobo Caesar ki Alexandria. Kun otero lwak manokne maber i yoo ki i yoo matino pa gang, Caesar pe onwang cing me cweyo goro ma gicako bot en. Jo Egypt ocako me balo boti pa en i pi. En ci oyange boti pa gi. Ka boti mogo ma oyango gibuki i but tepi me ot pa yie, ot mapol pa gang nono gikwako yang, kede ot pa buk ma ngat ducu gikenyo pa Alexandria, ma tye kwede buk ma apit ki 400,000, ne obale piny.
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
Ka lweny ocako bedo macem maloyo, Caesar ocwalo lok bot piny weng makube me penyo kony. Lonyo mapol madwong oaa ki Asiya Matidi me konyone. Mithridates ocako wot bot Misri ki dul me lweny ma kicweyo i Suriya ki Silisiya. Antipater me Idumea ocone iye ki Yahudi alufu adek. Yahudi, ma gi gwoko yore me donyo i Misri, giyee dul me lweny woto labongo gumoko. Labongo konyo man pa gin, pur weng bin ogole. Aa pa dul me lweny man ogamo kwer. Ki bolo lweny ma ogamo piny i tung pi Nil, ma omiyo Caesar opwonya weng. Ptolemy, ka tye atemo me dwalo, olal i pi Nil. Potem Alexandria ki Misri weng gimiyo cinggi bot jal opwonya. Rome dong odonyo iye ci oyuko weng i lobo pa rwot pa Alexander ma con.
“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.
“Ka i ‘jo ma atir’ i loko man, pe tye akalakala ni giketo i Yuda jo, ma gumi kony ma dong kityeko loko kwede. Ka pe obedo kony man, myero onongo opwod; ento ki en, ocung i bwo kwene ka otyeko tero Ejipta weng i te twero ne, BC 47.
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
'Nyako pa dako, ma ketho ne.' Lami gin matime owaco ni lacim pa cwinya ma Caesar omako pi Cleopatra—ma ki iye onongo otye ki lutino acel—eno keken obedo gin ma omiyo ocako tic me lakuc ma rac tutwal, calo lakuc pa Misri. Man ogwoko ne i Misri pi kare madong tutwal maloyo ma jami ne mito, pien onongo oyayo cawa ducu i ywech ki yweyo kwede rwot-nyako ma pe gwoko kit. 'Ento,' owaco lanabi, 'pe obino obedo i tung en, mape obedo pi en.' Piny mede Cleopatra orwate kwede Antony, ludok pa Augustus Caesar, ci otiyo tekone ducu ikom Ruma.
“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’
Cik 18. Bang’ man obidwogo wang’e bot cingi, obimako mapol; entit lawi rwot pi kom iye keken obigiko yaro ma en ocwalo; labongo yaro pa iye, obimiyo yaro man odwogo bot en.
“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.
Lweny ki Pharnaces, rwot me Cimmerian Bosphorus, me agiki oywayo ne woko ki Misiri. “Ka obino i kama jo lweny onongo tye,” owaco Prideaux, “pe omiyo kare mo keken ne onyo gi; nono ocako ogoyo gi, ki oloyo gi kacel weng; ma i ngec pa man en oketo i coc bot ocema ne acel i lok adek magi: Veni, vidi, vici; Abino, aneno, aloyo.” But ma agiki me cital man ocung pe oywiny maber, ki tye tongo me tam ikom kit me tic ne. Jo mogo gicwako ne i con me ngima pa Caesar, ki giyero ni gineno tyeko ne i peko ma ocake kwede Pompey. Ento gin ma otime con, kede gin ma obino ki anyim, ma kigolo maber i lok me poro, gikwanyo wa me yeny tyeko me but man i kin loyo ikom Pharnaces ki tho pa Caesar i Loma, macalo kit ma kimiyo wang i cital malubo ki anyim. Gonyo me gin ma opong maber ikare man romo kelo i wang gin ma otime, ma bi miyo kit me tic pa lok man bedo pe ki ruc.
“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’
'RWOM 19. Eka en bikwanyo wangne i tung gweng ma tek pa piny pa en keken: ento obiyuro kede obipoto, kede pe gibinongo.'
“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
“Lama ka rwom man dong otum, Caesar oloyo cing mot mapor me dul pa Pompey ma onongo pe ginyalo, aye Cato ki Scipio i Africa, dok Labienus ki Varus i Spain. Ka odok i Roma, ‘ot me lobo pa en kikome,’ giyubo en me bedo dyakitala ma pe tum; dok gimi en teko mukene ki dyero mukene ma ogwoko en i ada me bedo ladit ma loyo weng i bwal pa impaya ducu. Ento lanebi onongo owaco ni obedo me tuk ki poto. Dwon man nyuto ni kwanyo pa en obedo me cito piny keken, ma pe gubedo ka kur, calo dano ma otuk ayela i yoo pa en ka ocito. Kuno dong en, dano ma olweny dok oloyo lweny mia abicel, ma omako taon alip acel, dok otoyo jo milion acel ki mia acel ki wel aryo abicel ki aryo pien, opoto pe i kakwa me lweny onyo i saa me pyem, ento i kare ma opwoyo ni yoo pa en dong oleng maber dok gupwolo iye atyatya, ki i kare ma gupwoyo ni ateko tye kul; pien ka otyeko bedo piny i ot me senate i kom kom pa en me golo ma otwero golide, me rwatte ki nying me kabaka ki lwet pa dul man, kongo me wob me lwor opoto iye cito ducu i iye. Cassius, Brutus, ki jocung-woko mukene gicung i kom en anyim, dok opoto, gocwilo en ki kwena pyer aryo ki adek. Kit mano otuk ayela dok opoto, dok pe dong gubino en, i mwaka BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.
Tic ma obedo adier me wang tic pa Roma pa peke me woro (rwot me kabed me anyim) kun kicako keto i kom ker, en tic ma nyuto anyim tic me keto Roma me nywal i kom ker i kare me rwom me aryo adek ma timore i kare me cik pa Sunday ma cok bino. Tic man bene kinywako i bute me cok adek wa i bute me cok abicel ki acel, ma onyuto kare ma papacy oketo i kom ker me acel i mwaka 538. Bute me cok abicel ki abicel wa i bute me cok adek ki acel wa i bute me cok abicel ki acel, gibedo acel me nyuto coro me agiki ki tur pa ladit nyako me Turo. Tic man bene kinyuto i bute me cok abicel wa i bute me cok abicel ki adek, i kare ma rwot me kabed me anyim me acel oketo i kom ker nyuma me lwenyo kabedo me piny adek. I ngeye nongo odonyo i cing ber ki rwot me kabed me anywal, ento obalo cing ber man, ka i dog cen rwot me kabed me anywal omiyo cwer cwiny me to ma goro, ka rwot me kabed me anyim oto i bwo bedo pa Misiri.
Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.
Aya abic dok i abicangwen, aya apar abicel dok i apar abicangwen, ki aya adek apar dok i adek apar ki abicel, gimiyo rek adek me purofesi ma otimo-tyeko i aya angwen apar dok i angwen apar ki abic. Ka Sister White onyutu ni, “histori mapol ma otimo-tyeko i purofesi man bibi dok otimore,” tutwal, man nyutu ni chapta weng nyuto aya angwen apar dok i angwen apar ki abic. Aya aryo apar dok i aryo apar ki aryo onyutu nywol pa Krisito ki tho pa En; ci kany, nywol pa En nyutu Kare me Agiki i dii 1798 ki 1989; dong tho pa En i lacar nyutu ceng aryo apar ki aryo me dwe Okitoba, 1844, ki cik me Sande.
Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.
Rek 23 nyutu lwak ma i tung Joo Yudaya ki Loma, i lok me kare pa Lweny me Makabeo. “Lwak” ma i lok me kare meno nyutu ki mwaka 161 BC ki 158 BC. Lok me kare pa Makabeo nyutu rek ma i ciki, ma cako ne ki “lwak” ma i tung Loma ki Joo Makabeo, ma Joo Yudaya aye gi ocako ne, ci i agiki otum ka Joo Yudaya ginyutu ni pe gi tye ki rwot mo, ka woko Caesar. Rek 23, tutwal, medo ki rek 21 ki 22; ki rek 21 nyutu nywol pa Kristo, ma obedo kare porofetik me agiki; ki rek 22 nyutu Salaba, ma nyutu calo cik me Sande.
At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.
I wii Lating, Jwudi giyaro ni Caesar (Lom) obedo ruodgi, ki “league” ma i lok 23 tito cako pa yero me Jwudi me luro Lom, keken i agiki pa yaro pa Jwudi me “allegiance” bot Lom. Agiki pa Jwudi, ma ki nyutu i Lating, kiwotone dong cako bedo kacel pa Jwudi ki Lom.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Wic 24 dok i 30 tito pi mwaka 360 ma Rome me lajok onongo obedo ki twero maloyo, cako ki Lweny me Actium i 31 BC, nyo i loko kapitol ki Rome bot Constantinople i mwaka 330. Kare me mwaka 360 onongo nyutu cal me mwaka 1260 ma Rome me Pope onongo obedo ki twero maloyo; kede, ka gi rwate, gi nyutu kare ma cako ki wic 41, ka rwome adek otime i cik me Sunday ma bino manok, nyo i giko pa probation.
All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.
Rek weng me kit pa gin matime me porofeci i gite 11 rwate ki rek 6 me agiki pa Daniel 11, ento en aye kit pa gin matime me porofeci ma ocako ki caa pa agiki i 1989, ma kiyaro i rek 40 tuki bot Cik me Sande i rek 41, en aye “but pa porofeci pa Daniel ma rwate ki caa me agiki.” Kit pa gin matime ma gikweyo piny i rek 40, en aye Penyo pa Yesu Kristo ma kiyab woko ka caa tye tung ki, piny cok ka kare me kica obalo woko.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
Wa tye ki cik pa Lubanga ki adwogi pa Yesu Kirisito, ma obedo tipu me lapor. I Lok pa Lubanga romo nongo kidi ma ber tutwal mapire tek. Jo ma yeny Lok man myero gigwoko pachgi maleng. Pe keken myero giyee mit ma opoto i camo onyo piyo.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
Ka gin timo man, piny wii gi bi poyo; pe gibiro romo cwako pik me yubo piny matek me nongo minye pa gin ma rwate ki agiki me gintime pa piny man.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
Ka puro buk me Daniel ki buk me Revelation obedo maber loyo, jo ma tye ki yie gubed gi kit me yie ma mapat tutwal. Gubimiyogi neno matidi ikom dwat me polo ma ki yabe, wic ki cwinya gubed gigeno tek ikom kit ngat ma dano weng myero gimedo, pi gubed gineno lagam ma obedo apaya pa jo ma tye ki cwinya maleng.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
Rwot bi miyo kica bot dano weng ma bi yeny, ki cwinya ma piny ki bedo ma yot, me nongo ngec i gin ma onwongo onyutu i Buk me Nyutu. Buk man tye ki jami mapol ma opore ki kwo ma pe tho, ki opong ki kit, me timo ni dano weng ma gikwano ki giyenyo pire kulu ginongo kica pa ‘gi ma winyo lok me porofeci man, ki guwoko gin ma kiketo iye.’
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
Gin acel bi nonge maber tutwal ki pwonyo ikom Nyutu pa Yohana—ni kube i tung Lubanga ki jogi obedo pire tek ki kigamo maber.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
Kityeko neno cobo ma lamal i tung polo weng ki lobo man. Jami ma kityeko nyutu bot Daniel, dok mede opongogi ki nyutu ma kityeko miyo bot Yohana i dii Patmos. Buk aryo man myero kikwano gi maber matek. Pire aryo Daniel openyo ni, “Nining obino i agiki me kare?”
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
An owinyo, ento pe an ongiyo; eka an owaco ni, “Ayi Rwotna, agiki pa gin man bi bedo ngo?” En owaco ni, “Wot i yoo mamegi, Daniel; pien lok magi kityeko kigengo ki kikingo nyo i cawa pa agiki. Jo mapol bityeko ki yweyo, ki miyo gi obedo maler, ki bitemo; ento jo marac gibitimo marac; keken i jo marac pe gubigeyo; ento jo ma ngec gubigeyo. Kacel ki cawa ma lamo me kare ka kare kikwanyo woko, ki tim marac ma kelo opoto kiketo, bi bedo cawa 1,290. Ngat ma opong ki gueth en ngat ma oyubu, ki odonyo i cawa 1,335. Ento in, wot i yoo mamegi nyo i agiki obedo; pien ibino oturo, ki ibino ocung i pac mamegi i agiki pa cawa.”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
En aye Leona pa dul me Yuda ma oyabo buk ki omiyo Yohana nyutu pa gin ma myero obed i kare me agiki man.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
Daniel obedo i kabedo ma kimiyo ne me waco lami ne, lami ma kimiyo cal nyuntilo i kare me agiki, ka lok pa lacar acel myero oyaro i piny wa. Gin eni gin ma ber tutwal i nino me agiki man; ento ka ‘mapol kigonyo gi, kigidoko gi pyer, kitemo gi,’ ‘jo marac gibitimo marac; ki pe jo marac keken obin ngeyo.’ En adier tutwal! Richo en kobo cik pa Lubanga; ki jo ma pe gibimako lawi ikom cik pa Lubanga pe gibineyo yaro pa lok pa lacar acel, aryo, kede adek. Buk pa Daniel kigolo cal ne i Kwena me Nyutu ma omiyo Joon, kede omiyo wa wot anyim i yore me agiki i tarik me piny man.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.
“Owota wa bi paro ni wan tye ka bedo i tung i pire tek pa cawa me agiki? Kwan Revelation kede Daniel. Pwony gin eni.” Testimonies to Ministers, 114, 115.