We are considering the “hidden history” of verse forty of Daniel chapter eleven, when it ceases its written testimony at the time of the end in 1989, unto the Sunday law of verse forty-one. The hidden history represents the structure to align all the prophetic lines of the last days upon, for the sealing of the one hundred and forty-four thousand takes place within that hidden history. That history is where the test associated with the formation of the image of the beast occurs. It is therefore the history where Nebuchadnezzar’s hidden dream of the image of the beasts is unsealed. That hidden history is where the hidden history from Donald Trump’s first term concludes in verse two of Daniel eleven, unto verse three aligns. That hidden history is the portion of the prophecy of Daniel that relates to the last days, and it is the Revelation of Jesus Christ which is unsealed just before probation closes at the Sunday law. All of these lines of truth are represented as the removal of the seventh and final seal.

Wa tye ka paro “lok me con ma kigobo” me vesi 40 pa Kitabo pa Daniyeli chapta 11, kun latic ma kiketo i coc ocung i cawa me agiki i 1989, nyaka “cik pa Nino” me vesi 41. Lok me con ma kigobo eni obedo kit me cobo rek weng me porofesi me cenge me agiki i wi, pien keto lanyut pa 144,000 omede iye lok me con ma kigobo eni. Lok con eni aye ka tem ma rwate ki yiko cal pa le obedo. Eyo, en aye lok con ma ka rangic ma kigobo pa Nebukadnezzar me cal pa le kiweyo lanyut. Lok me con ma kigobo eni aye ka lok me con ma kigobo ma rwate ki rwom acel me tich pa Donald Trump otum i vesi 2 pa Daniyeli 11, kendo obino rwate ki vesi 3. Lok me con ma kigobo eni obedo but pa porofesi pa Daniyeli ma rwate ki cenge me agiki, kendo en aye Yabo pa Yesu Kristo ma kiweyo lanyut manok pe ocung purobeson i “cik pa Nino”. Rek weng me adier magi gin oyaro cal me kwanyo lanyut ma namba 7, ma me agiki.

Verses ten through fifteen of Daniel eleven are to be aligned with that hidden history, and the last three of those verses present three prophetic lines. They identify when the papacy intrudes back into history, as it did in the year 200 BC, when pagan Rome first entered the prophetic history represented in Daniel chapter eleven, verse fourteen. That verse, and the fulfillment of that verse in the history of pagan Rome, established the vision, for pagan Rome was the symbol of the power that exalted itself, robbed God’s people and then fell. Apostate Protestantism applied the verse to Antiochus Epiphanes, but the Millerites applied it to pagan Rome, identifying the verse as a testing truth in Millerite history. Today modern Laodicean Adventism’s theologians again teach that it is Antiochus Epiphanes, so it is again a testing truth.

Rek apar okato i apar abic pa Daniel apar acel myero gicokke ki kit lok ma ocipo, ki gin rek adek ma agiki i rekgo giyaro rek adek me poropheti. Gin nyutu kare ma Papasi dok donyo i kit lok, macalo ma otime i mwaka 200 BC, ka Roma ma paagan ocako me donyo tung acel i lok me poropheti ma kigolo i Daniel chapta apar acel, rek apar angwen. Rek eno, kede gonyo ne i kit lok me Roma ma paagan, gityeko oketo macek neno me poropheti; pien Roma ma paagan ne obedo cal me twero ma oyubu wiye, ogamo jo pa Nyasaye, ci oko. Protestantism ma orweny-woko oketo rek eno i kom Antiochus Epiphanes, ento Milerait oketo ne i kom Roma ma paagan, kobo rek eno calo adwogi atir me poto i kit lok pa Milerait. Tin, lajwony me teologi pa Adventis me Laodikea manyen dok gicoyo ni en Antiochus Epiphanes; kamano, dong eno adwogi atir me poto doki.

Not only is it a testing truth, but the verse and its fulfillment in 200 BC, identifies when the whore of Tyre (modern Rome), begins to sing her satanic songs, and points to the papacy entering into last-day history, and therefore represents the primary testing truth of the last days, that aligns with testing truth represented by the debate of Millerite history.

Pe keken en obedo ngec atir me temo, ento lok me coc ne, kacel ki opongo ne i mwaka 200 mapwod pe Kristo obedo, nyutu cawa ma lutoo pa Tyre (Rome me kombedi) ocako yweyo mere pa Satan, ki nyutu ni Papasi odonyo i lok me mukato pa nino agiki; ci pien en tye calo ngec atir me temo ma mukwongo pa nino agiki, ma rwate ki ngec atir me temo matime i kwedo me lok me mukato pa Millerite.

The three verses also represent the line of the Republican horn of the earth beast, and identify the prophetic steps of Donald Trump as he enters into his second term as the eighth president that is of the seven presidents, in a line of presidents that began with Ronald Reagan at the time of the end in 1989. After the Battle of Raphia of verse twelve, “Antiochus” first suppresses a rebellion within the United States, then prepares for a war against globalism, represented by Egypt in the Battle of Panium. Trump wins that war, but the war initiates World War Three (Actium). These activities were typified by Antiochus III Magnus, who had been defeated by Egypt at the Battle of Raphia, but would victoriously retaliate at the Battle of Panium.

Lok adek man bene yaro rek pa twot me Rupablikan pa nyama me piny, kede ginyutu tung me porofesi pa Donald Trump, ka odonyo i kare me aryo me tic pa purezidenti, macalo purezidenti ma aboro, ma obedo ki i abiro me purezidenti, i rek me purezidenti ma ocako ki Ronald Reagan i cawa me agiki i 1989. Inino ka Lweny pa Raphia ma i lok apar aryo otyeko time, “Antiochus” mukwongo okwanyo woko rebelyon i United States, ci oko yubu pi lweny bot globalism, ma ki yaro calo Egypt i Lweny pa Panium. Trump oloyo lweny en, ento lweny en ocako Lweny me Duniya ma adek (Actium). Jami man kityeko yaro-gi kit calo Antiochus III Magnus, ma Egypt ne oloyo iye i Lweny pa Raphia, ento ne odok kolo loyo i Lweny pa Panium.

In verse thirteen, “after a number of years,” Antiochus Magnus, as Uriah Smith states, “Antiochus,” “having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army “greater than the former”. Trump will first suppress a rebellion in his kingdom, and then prepare a larger army than he had when he was previously defeated. Trump was defeated in 2020, in fulfillment of Revelation chapter eleven, when the beast of atheism, representing worldwide globalism, and the globalists of both the Democratic and the Republican parties stole the election, and as a the primary proxy army of the whore of Tyre it will be also a defeat when Putin will be victorious over the Ukraine.

I waci apar adek, “inyim higni mapatpat,” Antiochus Magnus, macalo Uriah Smith owaco, “Antiochus,” “kun otyeko gonyo dogo cing i piny pa rwot mamegi, kede oketo but me wii ceng i winyo cik, en obedo ki kare me tic mo keken ka Epiphanes ma lutino obino i kom rwot pa Ijipt; ci ka paro ni man obedo yub maber tutwal me yaro piny mamegi, pe oweko orem, omiyo ocwido lwak madit ‘madit loyo ma con’.” Trump bino i acakki gonyo dogo cing i piny pa rwot mamegi, ci kungene bino yubu lwak madit loyo lwak ma onongo tye kwede ka onongo ogoyone woko. I 2020, Trump onongo ogoyone woko, me tyeko lok pa Revelation chapta apar acel, ka lebi me pe yubo Lubanga, ma cwako cal pa globalism me piny weng, kede jo globalist pa dul me Democratic ki pa dul me Republican nowayo yito; ci, calo lwak me ikobo madwong pa apire pa Tyre, obi bende ogoyo woko ka Putin bino loyo Ukraine.

The third prophetic line in the three verses we are considering is the line of apostate Protestantism, as represented by the line of the Maccabees, and their revolt against Antiochus Epiphanes’ attempts to force the religion of Greece upon the Jews. The line of Trump and the line of apostate Protestantism represent the two powers that will ultimately merge into the horn represented as the image of the beast. Verses thirteen through fifteen represent the history that leads to the Sunday law, and the two lines of apostate Protestantism and apostate Republicanism illustrate the interplay of the two powers as they come together and merge Church and State in advance of the Sunday law.

I gin me coc adek ma wa tye ka penyo, rek me unabii ma adek obedo rek pa Protestantisimu ma oweyo adok, ma kicoyo ki rek pa Maccabee, ka gin cako lweny bot temo pa Antiochus Epiphanes me poko dini pa Girik i bot Yawudi ki teko. Rek pa Trump ki rek pa Protestantisimu ma oweyo adok nyutu twero aryo ma i agiki gibedogi rwate dok acel i kom ma kicoyo cal pa lewic. Gin me coc namba apar adek ci i apar abicel nyutu histori ma kelo bot cik me Sande, ci rek pa Protestantisimu ma oweyo adok ki rek pa Ripublikanisimu ma oweyo adok gicoyo kit me rwatek pa twero aryo ka gingedo kany ka kany ci gidoko rwate Kanisa ki Lwak i anyim me cik me Sande.

In past articles we have identified that the three events represented by the dates of 1776, 1789 and 1798, which represent the Declaration of Independence, the Constitution and the Alien and Sedition Acts, and which identify a period that led to the beginning of the earth beast as the sixth kingdom of Bible prophecy. For this reason those three waymarks represent three waymarks that lead to the ending of the sixth kingdom of Bible prophecy. We have identified that the twenty-two years that span 1776 unto 1798, symbolize the sealing time of the one hundred and forty-four thousand, for the number twenty-two is a symbol of the combination of divinity with humanity.

I i coc ma wa coo con, wa nyutu ni gin matimore adek, ma kiyaro gi ki mwaka 1776, 1789, ki 1798 (Declaration of Independence, Constitution, ki Alien and Sedition Acts), ginyutu kare ma kelo cako pa “earth beast” macalo lobo ma abicel i “Bible prophecy”. Pien eno, lalang me yoo adek magi giyaro lalang adek ma ywayo bot agiki pa lobo ma abicel i “Bible prophecy”. Wa nyutu ni mwaka piero aryo aryo ma kato ki 1776 i 1798, giyaro cal pa cawa me “sealing” pa ngat 144,000; pien namba piero aryo aryo obedo cal me rwate pa kit pa Lubanga ki kit pa dano.

We have identified the history as bearing the signature of “Truth,” for the first and last waymarks represent independence established and independence removed. All three waymarks represent the primary symbol of the earth beast, for they all represent the speaking of the United States, for the “speaking of a nation is an action of the legislative and judicial authorities.” The middle waymark of 1789 and the Constitution was ratified by thirteen colonies, and the middle letter in the Hebrew word “Truth,” is the thirteenth. The twenty-two years from 1776 unto 1798 also align with the twenty-two letters that make up the Hebrew alphabet.

Wan wanyutu ni lok me con tye ki rwate me 'Ada', pien alama me yo ma acaki ki ma agiki nyutu ‘laloc ma kityeko keto’ ki ‘laloc ma kikwanyo woko’. Alama me yo adek weng nyutu alama me dul pa lacen me piny, pien gi weng nyutu waco pa United States, pien ‘waco pa piny obedo tic pa jotwero me cwalo cik ki pa cing’. Alama ma i tung me 1789, ki Konsititusion, kiketo rwate i ne gi koloni 13, ki leta ma i tung i leb Ebru ‘Ada’ obedo me 13. Mwaka 22 ki 1776 nyo i 1798 bene rwate kwede leta 22 ma yubo alfabet me Leb Ebru.

We have also identified that the Alien and Sedition Acts of 1798 represent the point where the United States speaks as a dragon. The history of the league of the Jews with Rome, that is part of the line of apostate Protestantism in verses thirteen to fifteen of Daniel eleven, represents a period when the image of the beast is formed, and the formation of that image is the final test for the one hundred and forty-four thousand. It is the test they must pass before they are sealed. The league of the Jews from 161 BC to 158 BC is therefore a serious element of the test where those called to be among the one hundred and forty-four thousand is accomplished.

Wa bende okwanyo ni Cikke me Alien ki Sedition me 1798 nyuto kare ma United States waco calo diragoon. Lok me rwom pa Yahudi ki Loma, ma obedo but pa rek me Protestantism ma olalo yie i Daniel 11:13–15, nyuto kare ma cal me lewic gicweyo, ki cweyo cal eno obedo tem me agiki pi 144,000. En tem ma myero gimego mapwod pe gicimi. Rwom pa Yahudi ikin 161 BC nyaka 158 BC en but ma pire tek i tem eno, ma kwede kityeko pango jo ma kiywayo me bedo i dyere me 144,000.

To accept that 161 BC to 158 BC represents a period of time being symbolized by the league of the Jews, opposes the teaching of history, for the historians teach the league was 161 BC while the Millerites taught it was 158 BC, and their conviction of that fact is represented upon both sacred charts.

Kwako ni 161 BC dok 158 BC obedo kare ma ki yaro calo ‘league’ pa jo Yahudi, pe rwate ki kwano me gin macon; pien lapwon pa gin macon kwano ni ‘league’ ne i 161 BC, ento jo Millerite kwano ni ne i 158 BC, ki nyutu geno mamegi ma tek i kom gin man i poto aryo me lamal.

The question is not alone whether the historians are correct in dating 161 BC for the league of the Jews, or if the Millerites were correct in identifying 158 BC. In either of those two choices there is a group which would agree with your choice. The question is whether both the historians and the Millerites are correct, and that the truth concerning the league with the Jews actually represents a period of time, as opposed to one of two possible singular points in history.

Lapeny pe keken tye ni ka jo me historia obedo kakare i keto dwe me 161 BC pi cobo pa jo‑Yahudi, onyo ka Jo‑Millerite obedo kakare i nyutu ni dwe en aye 158 BC. I acel pa yera aryo magi, tye duli mo ma bi yee ki yera mamegi. Lapeny en tye ni ka jo me historia gi Jo‑Millerite duto obedo kakare, ki ni adwogi ikom cobo ki jo‑Yahudi ada tito kare ma olare, pe bar acel keken i bar aryo ma romo bedo i historia.

In previous articles we have provided what we believe to be valid sanctified logic that the league with Rome and the Jews represents a period from 161 BC unto 158 BC, and that the period typifies the formation of the image of the beast. This being the case, even the determination to accept that the league of the Jews with Rome is a period of time, becomes a test, and in that prophetic sense it agrees with the fact that the formation of the image of the beast is the “great test for the people of God.”

I coc ma con wa omiyo ngec me paro ma atir, ma kiyubu, ma wa geno ni rwate pa jo Yahudi ki Rome nyutu kare ma cako ki 161 BC opong i 158 BC; ci kare man nyutu kit me cweyo cal pa le. Ka gin obedo kamano, keken dwoko cwiny me cwako ni rwate pa jo Yahudi ki Rome obedo kare me cawa, dwoko bedo temo; ci i kit me lok pa lanen en rwate ki gin ni cweyo cal pa le obedo “tem madwong pi jo Nyasaye.”

That being said, 158 BC identifies when the league between the apostate Jews known as the Maccabees was firmly established with Rome, and thus typifies the Sunday law, for the Bible asks the rhetorical question, “Can two walk together, except they be agreed?” 158 BC identifies where and when apostate Protestantism joins hands with the papal power, and the period which began in 161 BC that led to 158 BC identifies the period of time that is representing the formation of the image of the beast. It is essential to recognize that the period is identifying when apostate Protestantism will join with apostate Republicanism. Both of those apostate powers are represented in verses thirteen through fifteen, so they share some common waymarks.

Kun waco kamano, 158 BC nyutu kare ma kica ma tye i kin Yahudi ma ocako woko ma gi kwongo ni Makabi kityeko kete matek ki Loma, ka ci en bino yiko calo cik me Sande, pien Buk pa Lubanga penyo lapeny ma pe mito lagam, 'Twero dano aryo woto kacel, ka pe gicako kica?' 158 BC bende nyutu ka ki kare ma Protestanti ma ocako woko gimed cing ki twero pa Papa, ka ci kare ma ocako i 161 BC ma okelo bot 158 BC nyutu kare me cawa ma tyer calo keto yik pa lacere. Matiangore me ngeyo ni kare meno tye ka nyutu kare ma Protestanti ma ocako woko bined omed cing ki Ripablikanisimu ma ocako woko. Twero ma ocako woko aryo meno kicono gi i lok apar adek oo ii apar abic, eka gibedo ki alama me yoo mogo ma gin acel.

It is correct to apply 1776, 1789 and 1798 as typifying September 11, 2001, followed by the Pelosi Trials of the false flag movement associated with January 6, 2021, and the inaugural period of Biden’s stolen election, that leads to the Sunday law. In the application the Patriot Act of 2001, aligning with the Declaration of Independence, presents a waymark identifying the beginning of the removal of independence. Then the second waymark of the kangaroo court of Pelosi and Schiff aligning with the ratification of the Constitution, thus typifying the beginning of the overturning of the Constitution, followed by the third waymark of the Alien and Sedition Acts representing the United States speaking as a dragon. To apply these waymarks in this fashion is to identify the waymarks of apostate Protestantism as represented by the Maccabees.

Obedo atir me keto 1776, 1789 ki 1798 me nyutu calo September 11, 2001; ci i anyim ‘Pelosi Trials’ pa tim me ‘false flag’ ma rwate ki January 6, 2021, kede kare me keto i kom pa election pa Biden ma kigiaco, ma kelo bot cik me Ceng Abicel. I keto man, Patriot Act pa 2001, ma rwate ki Declaration of Independence, cwalo alama pa yoo ma nyutu cako me kwanyo woko bedo keken. Eka alama pa yoo me aryo, pa ‘kangaroo court’ pa Pelosi ki Schiff, ma rwate ki ratification pa Constitution, ma kamano nyutu calo cako me kwanyo woko Constitution; ci i anyim alama pa yoo me adek pa Alien and Sedition Acts, ma nyutu United States kwano calo dragon. Me keto alama pa yoo magi i kit man obedo me nyutu alama pa yoo pa ‘apostate Protestantism’ ma Maccabees nyutu.

At another level, to identify the three waymarks in association with apostate Republicanism produces a slightly different application. September 11, 2001 aligns with 1776, but 1789, for apostate Republicanism, aligns with the Alien and Sedition Acts, and establishes a distinction between those “acts” and the speaking of the dragon, that is represented by Sunday enforcement. When the two lines are placed together in the context of the image of the beast test, they form the prophetic structure of the setting up of the image of the beast, and the great test for the people of God is the formation of the image of the beast. For the people of God, the formation of the image of the beast, must first be recognized as it is represented (formed) in God’s Word, in order for those last-day people to recognize that formation in the political and religious world.

I kit mukene, yero alama me yoo adek, kacel ki Republicanism ma gigolo yie, kelo yore me tic ma mapat manok. September 11, 2001 rwate ki 1776, ento 1789, pi Republicanism ma gigolo yie, rwate ki the Alien and Sedition Acts, ki keto golo ma pat ikini "acts" jene ki waco pa "dragon", ma giyarone ki cweyo cik me Sande. Ka rek aryo gitero kacel i konteksti me tem pa cal me le, gi yubo kit porofetik me keto cal me le, ki tem madit pi jo Lubanga obedo yubo pa cal me le. Pi jo Lubanga, yubo pa cal me le, myero i acaki gineno calo ma giyarone (giyubo) i Lok pa Lubanga, pi jo ceng agiki gin twero gineno yubo eno i piny me politik ki me dini.

So how could the Pelosi Trials of January 6, 2021 align with the Alien and Sedition Acts? The Pelosi Trials mark the celebration by the beast of the bottomless pit who had just slain the rich president who had stirred up globalism. That history of celebration began with the period of Biden’s inauguration and it represents a period that ends with Trump’s second inauguration. It should be noted that Trump campaigns for president three times, and in the first and last he wins, but in the middle his victory was stolen by the power that the Scripture identifies as the father of lies. The Pelosi Trials that began with the stolen election identify a second set of revenge Pelosi Trials that begin when Trump is inaugurated January 20, 2025.

Pingo ni Tem me Kot pa Pelosi me Nino 6 me Dwe January 2021 romo rwate ki “Alien and Sedition Acts”? Tem me Kot pa Pelosi ginyutu timo cwaka pa le pa bur ma pe tye boto, ma otyeko ogoyo Pulezidenti ma obedo tajiri ma ocawoko globalism. Lok me timo cwaka man ocake ki cawa me keto Biden i kabedo pa Pulezidenti, ki tito cawa ma obi giko ki keto pa aryo pa Trump i kabedo. Myero ki ngeyo ni Trump otimo kampeni me Pulezidenti kare adek; i kare ma acel ki ma ogiko ki yero ne, ento i kare ma i tung yero ne kityeko ogolo woko ki twero ma Scripture tito ne calo “the father of lies.” Tem me Kot pa Pelosi ma ocake ki yero ma kigolo woko tito cuk aryo me Tem me Kot pa Pelosi me dwogo peko, ma obi cako ka Trump ki keto i kabedo i Nino 20 me Dwe January 2025.

The period of the term of Joe Biden’s presidency begins with a series of Pelosi Trials and it ends with a series of Pelosi Trials. Both are political trials, but those prosecuted in the second set of trials are those who led out in the first trials. At Trump’s second inauguration the year 164 BC is marked. Trump’s second inauguration is typified by 164 BC, and the rededicating the Jewish temple represents the rededication of the political temple for a second time.

Kare me cing pa Pulezidenti Joe Biden ocake ki rwom me kom me koot pa Pelosi, kede ogiko ki rwom me kom me koot pa Pelosi. Gin aryo gin kom me koot me politiki, ento gi ma gityeko yero i koot i rwom me aryo en gin ma gicako wot anyim i rwom me acel. I cako cing pa aryo pa Trump, higni 164 BC kityeko nyutu. Cako cing pa aryo pa Trump kiketo cal ne ki 164 BC, kede dwogo keto i dwong ot me lamo pa Yahudi tyeko nyutu dwogo keto i dwong ot me lamo me politiki pi kare me aryo.

That was the very year that Antiochus Epiphanes died, and he was the power who pushed the religious practices of Greece upon the Jews, thus causing the Maccabean revolt of 167 BC. At Trump’s second inauguration in 2025, the religion of Greece (globalism) will be fully subdued in the United States, and satanic miracles will begin to empower the work of bringing Church and State together. At that point Trump will sign executive orders that parallel the Alien and Sedition Acts, thus marking the beginning of the formation of the image of the beast (161 BC), and he will begin the second series of Pelosi Trials. The Alien and Sedition Acts mark the beginning of the period of the formation of the image of the beast, and that period ends at the Sunday law, as typified by 158 BC.

En aye mwaka keken ma Antiochus Epiphanes otho, kadong en obedo teko ma ocingo timo kit pa dini me Yunani i wi Yahudi, ci mano omiyo obedo lweny Makabai pa 167 BC. I cako pa aryo pa Trump i 2025, dini me Yunani (globalism) obibedo kitalo piny woko tutwal i United States, ci aloka pa Setani bicako medo teko i tic me cemo Kanisa ki Gavumenti me bedo acel. I cawa meno Trump obicoyo cing i cik me lo tic pa Pirezdenti ma romo ki Alien and Sedition Acts, ci mano obinyutu cako pa cweyo cal pa lel (161 BC), ci obicako me aryo yeki me kooti pa Pelosi. Alien and Sedition Acts nyutu cako pa kare me cweyo cal pa lel, ci kare en otyeko i cik me Sande, macalo ma kinyutu kwede i 158 BC.

Thus, the period that is the formation of the image of the beast begins with the “acts” that allow Trump to shut down the mainstream media, expel illegal aliens and arrest and bring to trial those who are involved with the conspiracy of the Democratic party. The beginning of the period marks the political persecution brought by Trump and it ends with religious persecution.

Ka kamano, kare me cweyo cal pa beast cako ki “cik” ma gimi Trump twero me gubo midia madit me piny, wyeko jo welo ma pe tye ki cik, ki mako jo ma twer ki rwate marac pa Democratic Party kede kelo gi i koti. Cako pa kare en goyo piny me politika ma Trump okelo, ci agiki pa kare obedo goyo piny me lamo.

In this sense the middle waymark of 1789 and the Constitution, is the Pelosi Trials of 2021, which represent a period that ends with the same history as at the beginning, but the last set of Pelosi Trials is a political reversal of those who are currently being prosecuted and imprisoned. The second waymark in the line of apostate Protestantism is the Pelosi Trials that encompass the presidency of Joe Biden, and the period ends in January 2025, when the waymark of 1789, in the line of apostate Republicanism, arrives on January 20, 2025, with the executive orders that immediately follow Trump’s second inauguration. That begins a period with the nation speaking as a dragon (Alien and Sedition Acts), that leads to the Sunday law where the nation speaks as a dragon. In that period the Constitution, represented by 1789, is progressively overturned.

I kom man, alama me yore ma i tung me 1789 ki Cik me Lwak, obedo Adwogi me Kal pa Pelosi me 2021, ma giloro kare ma obuto i agiki kwede kit giko maromo ki i acakke; ento Adwogi me Kal pa Pelosi ma agiki obedo lok me polotik pa jo ma kombedi tye ka were i Kal ki ma kedo i yubu. Alama me yore ma aryo i yore me Protestantism ma ocer woko obedo Adwogi me Kal pa Pelosi ma omeg kare me Presidency pa Joe Biden, ki kare obuto i agiki i January 2025, ka alama me yore me 1789, i yore me Republicanism ma ocer woko, obino i January 20, 2025, kacel ki Executive Orders ma luwo nono keto iye pa aryo pa Trump. Man ocako kare ma lobo waco macalo dragon (Alien and Sedition Acts), ma kelo i Sunday law ka lobo waco macalo dragon. I kare meno Cik me Lwak, ma kikwayo ne ki 1789, kigolo woko woko mapiny mapiny.

At Trump’s second inauguration he becomes the eighth president that is of the seven, and the formation of the image of the beast identifies how the apostate horns of Protestantism and Republicanism come together as one horn, with the Protestants in control of the relationship. In the very same history those who have been called to be the one hundred and forty-four thousand are sealed in advance of being lifted up as the horn of true Protestantism at the soon coming Sunday law.

I Inauguration me aryo pa Trump, obedo Puresident me 8 ma obedo pa 7, kede yubo cal pa le nyutu kit ma tung ma oweko yie pa Protestantism ki Ripablikanizim rwate bedo tung acel, ki Protestanti tye i twero pa kube. I kare eni keken gin ma kikwayo me bedo 144,000 kicoyo rido i gi mapwod pe, pi yaro gi malo calo tung pa Protestantism ma atir i cik me Sande ma dong tye ka bino oyot.

The sealing message that is the Revelation of Jesus Christ, which is unsealed just before probation closes, is that portion of Daniel that relates to the last days. That portion which is unsealed is the hidden history of Daniel eleven verse forty, and verses thirteen to fifteen align with that hidden history. Therefore, the message that is unsealed just before probation closes, that has been typified by the hidden prophetic message of Nebuchadnezzar’s image of the beasts, is the very message of the joining of the two sticks of the apostate horns of Protestantism and Republicanism represented by the Maccabees and Antiochus III in verse thirteen through fifteen.

Ngec me keto cing, ma en Nyutu pa Yesu Kiristo, ma kinyabo cing mapwod ki giko kare me kica, en dul me Daniel ma rwate ki cawa me agiki. Dul eno ma kinyabo cing en gin ma otime con ma ocobo i Daniel 11:40, ki lok 13 dok i 15 gityeko rwate ki gin ma ocobo eno. Ka mano, ngec ma kinyabo cing mapwod ki giko kare me kica, ma kicweyo calo ngec me porofetik ma ocobo pa cal me lebi pa Nebukadneza, en keken ngec me kube yadi aryo pa cok ma giyweyone woko me Protestantism ki Republicanism, ma kinyutu gi Makabee ki Antiyokoosi me Adek i lok 13 dok i 15.

The message identifying the formation of the image of the beast, is the message that conveys the sanctification that seals the true Protestant horn.

Lok ma nyutu cweyo cal pa lewic obedo lok ma kelo miyo maler ma keto lamat i luny pa Protestant ma atir.

In verse fourteen, in the year 200 BC, pagan Rome is first introduced into the prophetic narrative, as it rose up to protect the new infant king of Egypt, from an alliance against Egypt that had been formed by Antiochus III and Philip of Macedon. That year the Battle of Panium was carried out by Antiochus III against Ptolemy V. The introduction of the robbers of thy people, who establish the vision, an alliance between Antiochus and Philip, and the Battle of Panium all took place that year. Therefore, the waymark identifies an alliance between Antiochus, who typifies the Republican horn of the earth beast, and Philip of Macedon, the ancient name for Greece, typifying the United Nations.

I wet apar angwen, i mwaka 200 pi anyim Kristo, Lom ma pe ngeyo Lubanga kicako nyutu ne pi kare me acel anyim i lok me loro, ka ocung malo me gwoko lawi ma nyen ma obedo lutino pa Misiri woko ki kube ma gicweyo ikome Misiri ma Antiyokos III ki Filipo pa Masedon gityeko cweyo. I mwaka en, Antiyokos III obaro lweny pa Panium ikom Pitolomeo V. Keto iye pa jagoro pa joni, ma gicoyo keno, kacel ki kube i kin Antiyokos ki Filipo, kede lweny pa Panium—gin weng otimore i mwaka en. Eraga, alama me yo nyutu kube i kin Antiyokos, ma nyutu calo dier me Ripablikan pa lebi pa piny, ki Filipo pa Masedon, nying me con pa Giriki, ma nyutu calo United Nations.

At the prophetic level, at the Battle of Panium an alliance between the dragon (Macedon) and the false prophet (USA) takes place. The underlying motivation for the alliance was to divide up the domain of Egypt, which would represent a collapsing Russia.

I kite me unabii, i Lweny pa Panium, kicako kube i kin Diraagon (Macedon) ki Janabi ma pe atir (USA). Mito ma i yii me kube eno, en obedo me yaro lobo pa Ijipt i dul, ma nyutu Russia ma tye ka poto.

When Jesus took His disciples to Panium, it was then named Caesarea Philippi. Herod the Great’s grandson, Herod Philippi had accomplished the restoration of the city and named it after Caesar Augustus and himself, thus Caesarea Philippi. Their relationship represents Rome with Rome, but Philippi is a lesser Rome in relation to Caesar, and at the prophetic level Herod Philippi represents Salome, the daughter of Herodias. Therefore, with the name Caesarea Philippi we find Herod Philippi representing the false prophet, and Caesar representing the papacy.

Kane Yesu ocwalo jopuonj pa Yesu i Panium, kare meno nyinge ne “Caesarea Philippi.” Nyith pa nyith pa Herod Madit, Herod Philippi, otyeko yubo odoco kabedo, kede omiyo nyinge malubo pa Caesar Augustus ki pa kene keken; ka mano “Caesarea Philippi.” Kit ma gi tye kwede nyutu calo Roma ki Roma; ento Philippi obedo Roma matidi i kom Caesar, kede i yore pa porofetik Herod Philippi nyutu calo Salome, nyako pa Herodias. Ka mano, ki nying “Caesarea Philippi” wanongo Herod Philippi nyutu calo porofeti ma pe atir, ki Caesar nyutu calo lwak pa Paapa.

Panium’s prophetic history therefore sets forth two alliances, one where the false prophet (Trump) joins hands with the dragon (the United Nations), and the other where the false prophet (Trump) joins hands with the papacy (Caesar). In verse sixteen the Sunday law is represented, and it is there where the threefold union is implemented, but the arrangement was actually put in place prior to the Sunday law, in verse fifteen and the Battle of Panium.

Kamano, rek me poroc pa lawi pa Panium nyutu dwoko cing aryo: acel, ka lawi ma pe atir (Trump) omako cing ki drakon (the United Nations); ki acel mapat, ka lawi ma pe atir (Trump) omako cing ki papasi (Caesar). I waci apar abicel, Cik me Sande tye kiyaro, kede kany aye ka bedo-kacel me adek kiketo i tic; ento tere onongo kiketo con i anyim Cik me Sande, i waci apar abic ki i Lweny pa Panium.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

We will continue this study in our next article.

Wa bi medo kwano man i coc wa ma bino.

“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

Nyutu pe obedo cweyo onyo yubo gin manyen; ento obedo miyo nen gin ma ne tye, ma nyutu pe onongo otime, ne pe onongo ngene bot dano. Adiera madit ki ma pe giko ma tye iye i Injili ginyutu ki yeny ma kigwoko tek, ki keto cwiny wa piny i anyim Lubanga. Lami Maleng olongo wii pa ngat ma ocwiny piny ma oyenyo adiera; ci, ki lonyo pa Roho Maleng, adiera me Lok pa Lubanga gimiyo ngen ne. Pe tye yo mo ma adier ki ma rwate me nongo ngec maloyo bedo calo kit ma ki longo wa kany. Kok pa Lakony wa ne ni, ‘Ka obino en, Roho me adiera, obiwal un i adiera weng.’ En ki miyo pa Roho Maleng ma kiketo wa me ngeyo Lok pa Lubanga.

“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

Lami Zabura ocoyo ni, “Ango kede ma lutino twero yweyo yo ne? Ki gwoko ne malube ki lok mamegi. Ki cwiny na weng an aoo i in: O pe imi anyerar ki cikke mamegi. ... Yabyii wangna, wek an anen gin ma lamaleng i cik mamegi.”

“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.

Kicono wa ni wayenyo atir calo yeny pa dyere ma ocwil. Rwot oyabo wic pa ngat ma tye ka yeny atir; ci Roho Maleng omiyo ne twero me mako atir me nyuto. Man aye gima lacoc me Zabur paro, ka openyo ni wange omin oyab me neno gik ma lamal ma aa ki i Cik. Ka cwinya otamo pi lamal pa Yesu Kiristo, wic kimiyo twero me mako lamal pa piny maber loyo. Keken ki kony pa Lami Maleng wan romo nongo ngec me atir me Lok pa Lubanga. I cukul pa Kiristo wakwano bedo mot ki piny, pien kimiyo wa ngec me maki me bedo maleng.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

En ma ocako Lok pa Lubanga ki Roho, en aye lalaro ma adaa me Lok pa Lubanga. Kristo onongo onyutu pwonyo megi kun okwayo wii pa jo ma onongo winyo ne bot cik ma yot pa kit pa piny, kede bot jami ma gi neno ki cwako pi nino ducu. Kama eni, onongo odiyo wii gi ki bot kit pa piny, dok oketo gi bot me roho. Jo mapol pe ginongo kombedi kom pa lok me buk pa en; ento ka gi nino ducu gi bedo kacel ki jami ma Lapwonya Madwong oketogi ki adan me roho, jo mogo gineno lyec pa ada pa Lubanga ma onongo otemo cigo i cwinya gi, ka gin eni gigeno adaa pa tic pa en, ki gidoroko jo yie i Injil. Sabbath School Worker, December 1, 1909.