In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

I kare macokcoki, Russia bi giko lweny i Ukraine ki loyo; kede loyo man bi nyutu ni obedo cako me agiki pi Putin ki Russia. Macalo kit ma Gorbachev oyubo odoko (perestroika) piny ma tye i cing ne, ci orwate i United Nations, Russia me politik bi bedo piny i twero pa United Nations, ento Russia me dini bi bedo piny i twero pa papacy. Gi bi yero Trump i 2024, ci obi loyo Democrats me globalists ki globalists me Republican ma gi yabo ni gin globalists, ci obi keto kube ki globalists pa United Nations, pi weko maber jami ma bi aa ki agiki pa Putin ki Russia. Ci dong, dako me yeyo pa Tyre obi kwayo pi Russia.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of Church and State” is removed.

I Lweny pa Panium, gin ma otime con i lweny ma acel i tung lweny adek me vers abicel dong dok otime. I lweny ma acel, ma ki nyutu kede golo woko pa Soviet Union i 1989, piresident ma acel i tung piresident aboro me agiki otimo tic calo lweny ma ki yero me twero pa Papa. Piresident ma acel en obedo Ripablikan, ma nyutu ni ma agiki bende obedo piresident Ripablikan. Piresident ma acel ne gimino ngec pi lok ma owaco ikom otura me Iron Curtain; lamal me porofetik man ne opoto ka Otura me Berlin opoto i 9 November 1989. Piresident Ripablikan ma agiki bende obinongo ngec pi lok ma obiwaco ikom otura i border pa South pa United States, kacel ki ni lamal me nyutu yore ma binyutu lagam pa Trump ikom yubo otura obi bedo Cik me Jumapiri, ma ki iye otura ma lamal me yabo Kanisa ki Lwak me Lobo kigolo woko.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Pulezidenti ma okwongo meno onongo obedo ngat lamego i mediya, ma gineno pi twero me waco lok ma rwate ki pi tiyo kic. Pulezidenti ma agiki en onongo obedo ngat lamego i mediya, ma gineno pi twero me waco lok ma rwate ki pi tiyo kic. I mwaka 1989, Impaya ma gineno calo Soviet Union opoto woko, kede lweny ma agiki i lweny adek me coc namba abicel nyutu apoto woko pa Impaya ma gineno calo Russia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Lweny me Panium obedo lweny adek, kede ma agiki, i verse 40; ki mere pa ne kiti oyube ki lweny me acel. Ka lweny me acel otyeko, piny weng ogamo ni twero madit mo keken i piny en United States. Bedo loyo piny weng man bi dok otime i giko pa lweny ma agiki; pien kany keken, kadi ki rwom ma kicweyo ikom Antiochus III ki Philip me Macedon (the United States and the United Nations), United States (the false prophet) bikete ne rwot ma i wi rwote apar (the dragon-the United Nations).

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Yore adek me lweny i tyen apar angwen tye rwate lacim me "Ada," pien yor mukwongo keto calo yor ma agiki, ki yor ma i atir keto calo ribelyon. Dul me lweny ma tye lwenyo pi dano mukene ma mukwongo ki ma agiki (United States) omino; ento dul me lweny ma aryo ma tye lwenyo pi dano mukene pe omino, ki dul me lweny ma aryo obedo Nazism, cal me piny me ribelyon.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with first and last letter form the Hebrew word “Truth.”

Kampun me politiki adek pa Donald Trump tye ki alama me “Truth”, pien en obedo loyo eleksion i kampun pa en me acel ki me agiki; ento i kampun ma i dyer, kimego ne ki leja me pe geno i Lubanga, ma obedo teko pa dragoni, ma dok obedo alama me geng cik ma kinyutu ne ki nyig coc ma apar adek i abece pa Hebru, ma ka ki keto ne kacel kwede nyig coc me acel ki me agiki gicweyo nyig lok pa Hebru ma nyinge “Truth”.

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or Seventh Seal.

Ves 10 me Daniel 11 nyutu kare me agiki i 1989, kacel ki ves 16 ma nyutu cik me Sande ma tye ka bino cok-cok. Ves 10–15 tye calo lok me con ma ocobo me ves 40, ma obedo but me buk Daniel ma kigomo nyaka i kare me agiki. Ka kiketo (rek i tung rek) ves 10–15 iye lok me con ma ocobo me ves 40, but me Daniel ma rwate ki kare me agiki kiyabo. But en kiyabo ka i cen keken, mapwod pe opungo kare me temo pi jo ma gwoko Sabat, i cawa me cik me Sande ma tye ka bino cok-cok. Kono en tye ka cwalo gomo me agiki, onyo Gomo me 7.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Ka otyeko yabo lacim me abiro, pe tye dwon mo i polo pi kare macalo abicel me cawa. Kede an aneno malaika abiro ma gicungi i wang Lubanga; kede omiyo gi tarumpeta abiro. Kede malaika mukene bino ocung i kidi me misango, obedo ki bakuli me ubani me dhabu; kede omiyo ne ubani mapol, pi oket kwede lamo pa jo maleng weng i kidi me misango me dhabu ma tye i wang kom. Kede moshi pa ubani, ma owuo kwede lamo pa jo maleng, omalo malo i wang Lubanga ki i cing pa malaika. Kede malaika ocwako bakuli me ubani, opong kede mac pa kidi me misango, okobo i piny: kede obedo ki dwon, ki radi, ki liru, ki cobo piny. Kede malaika abiro ma tye ki tarumpeta abiro, giyubo piregi me oyoyo tarumpeta. Revelation 8:1-6.

The seven angels with the Seven Trumpets represent the Executive Judgment which begins at the Sunday law in the United States, and they represent the Executive Judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the Seven Last Plagues are God’s judgments that are not mixed with mercy. The opening of the Seventh Seal is when the Executive Judgments are being prepared, as represented by the seven angels.

Malaika abiro ma tye ki tarumpeta abiro gimiyo calo Executive Judgment ma cako i cik me Sunday i United States of America, kacel bene gimiyo calo Executive Judgment ma cako ka Mikael ocungi kede ka kare me temo pa dano otur. Kare me acel, ki i cik me Sunday i ka Mikael ocungi, Judgment pa Lubanga kiketo kacel ki kica; ento Seven Last Plagues en Judgment pa Lubanga ma pe kiketo kacel ki kica. Yabo pa Seventh Seal en kare ma Executive Judgments kicobo, macalo kit ma malaika abiro gimiyo calo.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Pot buk Daniel me 2 ki me 9 ginyutu “lamo pa jo maleng” calo lamo me nongo ngec ikom gin matime ma rwate ki “dream” pa Nebukadneza ma kicano ikom cal pa jami, kacel ki dwogo i cwiny ki nyuto richo ma rwate ki “seven times” i Pot buk Leviticus me 26. Lamo ma kikwedo gi incense i “golden censer” ma obino malo anyim Lubanga, gin lamo pa jo ma kicoyo gi nying me bedo i anywak 144,000, ma i kare meno gicako nongo gir pa Lubanga matye ngima, ka mac ma ki “altar” kicwalo i piny.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

I Ezekiel chapta 9, jo maleng magi keken gitye ka yor ki loro pi tim me kwer ma ki timo i lobo ki i kanisa, ka gi yabo cwiny gi matek pi richo, malaika me keto cing keto cing i wang wii gi. Macalo i chapta 8 me Yabo pa Yohana, coti ma ki yaro gi ki malaika me balo tye kany i pot, gikuro cik ni keto cing otyeko.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

Ki atir ma pe tye bal, Lubanga ma pe tye giko dong tye ka gwoko rekod ki piny weng. Ka kica pa En dong tye ka cwalo lwak me lok cwinya, rekod man obedo oyab; ento ka gonyo ocopo i pim ma Lubanga oketo, tice me cwiny marac pa En cako. Rekod ocung. Pito kare pa Lubanga otum. Pe dong tye kwayo kica pi gi.

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

Lanen, ka oneno i cawa ma obino, neno cawa man i wang neno pa. Pinye me cawa man gi okwako kica ma pe otime con. Lagam ma maloyo weng me pol oketo ne gi; ento cwiny mamalo ma medore, lamal, yabo cal, nindo Lubanga, ki pe opwoyo marac matek, kicoyo i komgi. Gitye peya ka loro lok pa gi ki Lubanga.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

Ento gin ma miyo an acobo en ni, joma otyeko bedo ki ler madwong loyo weng ki twero madwong loyo, dong gi oyako ki tim marac ma oloyo piny. Pire kwo me jo ma pe tye atir i tunggi, jo mapol—bene i tung jo ma waco ni gitye ki adiera—cwinygi ocello, kede gi tye kitele i piny ki yuto matek me tim marac. Kwer pa piny weng ma gicweyo iye i lworo Lubanga matir ki bedo maleng miyo jo ma pe rwate piny ki Lubanga golo lworo i cik pa En. Ka gtyeko woto ikom ler kede gituro adiera ki cwinygi, cik man maleng obinyutu ber loyo botgi ikare ma gicwero ki giyweyo iye kamano. Kun yweyo ki kwero i cik pa Lubanga dok kineno cingi matek, rek me yubu i tung jogwoko cikke ki piny dok maler loyo. Mer pi cik pa Lubanga medo i tung dul acel, kun kwero iye medo i tung dul mukene.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

Kec madwong tye ka cabo tutwal. Namba ma tye ka med tutwal nyutu ni kare me limo pa Lubanga kadok obino. Kadi bene pe ohero yubu, ento obiyubu tutwal. Gin ma woto iye ler bigeno alama me peko ma tye ka cabo; ento pe myero gibed i kuc ma otum, ma pe gicako cwiny, ka gitye ki kigeno pa bal ma obiro, ka gilego cwinya gi yie ni Lubanga obigwoko jogi i cawa me limo. Pe obedo kamano. Myero ginen ni myero gitic matek me waro jo mukene, ka gicano wanggi bot Lubanga pi kony ki yie ma tek. “Lamo ma pye pire tek pa ngat ma atir tye ki twero mapol.”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

Teko pa yie pa lamal pe olal weng. Ka cawa ma peko ki cwiny piny pa Kanisa obedo madit loyo, lwak manok ma tye ka tung i can bibedo goyo cobo ki goyo dwon pi kwer ma kitimo i piny. Ento maloyo tutwal, lamo megi bibi yaro malo pi kom Kanisa, pien jo pa Kanisa tye ka timo calo piny timo.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Lamo ma tek pa jo ma ribe i geno manok magi pe bi bedo peke. Ka Rwot obiro me dwoko loka, obiro bende bedo lagwoko pa jo weng ma ogwoko geno i malengne, kendo gi ogwoko gi keken pe gi pyem ki piny. En i kare man ni Lubanga oketo kite ni obidwoko loka pi jo oyierne kene, ma giywak bot en i odiechieng ki i oturo, kata bene tye ki paco madit kwede gi.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

Cik en ni: 'Wot i tung pa poto, i tung pa Jerusalem, ci i keto cal i cing wii pa dano ma gi tongo cwiny ki gi loro pi tim piw weng ma kitye kitimo i tung mamego.' Dano magi ma gi tongo cwiny ki loro gi tye kinyuto lok me kwo; gi nywaro, gi tero, ki gi kwayo matek. Jo acel acel ma gicayo Lubanga gidwogo i cwiny, gi piny cwinygi i anyim Ne. Ento kica pa Rwot orweny woko ki Israel; kadi ni jo mapol mede ka gi timo kit pa dini, tekone ki bedo ne pe tye. Testimonies, volume 5, 208-210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Nyig coc 10 dok 15 gikwanyo gonyo woko ki gin me con ma okano me nyig coc 40; kendo, ka gitimo kamano, gi nyutu kacel ni keto gonyo pa 144,000 kombedi tye ka time bot jo ma gityeko lum cik me kwayo ma kiyubo ki Daniel kede lare adek i rwom 2, kede ki kwayo ma kiyubo ki Daniel i rwom 9. Gamo ma i kwayo aryo twero nyutu calo eni: kwayo acel obedo pi ngec me gin ma i woko me poro (Daniel 2), kede kwayo mukene obedo pi nongo bedo ma iye me poro (Daniel 9). Gamo mukene tye kamano ni, i tung dano weng jo maleng’ tye ka yenyo ngec me lok me tem pa cal pa leca (Daniel 2), ento pire keken myero gi tyeke tic pa dwoko cwiny ma opong weng (Daniel 9). Kwayo gi myero obed i kit Ezekiel rwom 9, pien myero gibed ki goro i cwinya bot richo ma tye i lobo kede i kanisa.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

I cawa ma kwac pa En bi woto piny i kica, jo ma piny, ma gicwalo cwinya bot Kristo, gibed ginyutu ki jo piny mukene pi cwinya gi ma tye i peko madwong, ma ginyutu i loro ki riyo, i keco ki i ciko. Kun jo mukene gitemo gobo peko ma dong tye ki cal, ki gitemo yiko marac madwong ma ocami piny weng calo pe obedo peko, ento jo ma tye ki cwiny ma tek pi ducu pa Lubanga ki hera pi cwinya dano pe gibedo mung pi nongo kuc i wang ngat mo. Cwinya gi ma atir gipoto kare ki kare ki tic ma pe maleng ki lok ma pe maleng pa jo pe atir. Pe gitye ki twero me gengo lopi ma ocwer me keca, ci pien cwinya gi opong ki peko ki lworo. Gin loro i nono bot Lubanga pien gineno yore me yeko Lubanga gicako piny itung gang pa jo ma gityeko nongo lela madwong. Gicako loro ci gicwilo cwinya gi, pien kom, mito moni madwong, cwiny ma mito keken, ki bwoc i kite mapol weng, tye i kanisa. Roho pa Lubanga, ma cwanyo i keco, gityeko gwogo i ti, kun lutic pa Setani gicako cano. Lubanga gityeko golo ducu pa En; ada gityeko kwanyo teko.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

Dul pa jo ma pe gityero cwiny pi dwogo piny i kit pa lamo megi keni keni, kede pe gicwer pi bal pa jo mukene, gibipoko labongo alama pa Lubanga. Rwot omiyo anjelu megi cik, lacoo ma tye ki gin me neko i cinggi: ‘Wuturu i cenne i kom poto, kede ugoyi; pe myero wangwu kube, onyo ubed ki kica; unek pire kene ladit ki jonge, nyako ma pe oruc, kede lutino matidi, kede dako; ento pe oburom i laco mo ma i iye tye alama; kede caki i ot maler pa An.’ Ci gicako ki ludito ma tye i anyim ot.

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies volume 5, 210, 211.

Kany waneno ni Kereke—ot maleng pa Rwot—en ma obedo acel me nongo goyo me kwer pa Lubanga. Lurem ma con, gin ma Lubanga omiyogi ler madwong ki ma onongo gubedo calo luwak me gwoko jami me lamaleng pa jo, gibalo ticut ma kigwoko botgi. Gicako tegi ni pe mito wa ngolo pi alama ki nyutu ma kicoyo maber me twero pa Lubanga calo kare me con. Kare osuk woko. Lok man oywete pe-geno gi, ci gi waco ni: Rwot pe bino timo ber, pe bene bino timo marac. En ki kica mapol tutwal; pe bino dwogo bot jogi ki ketho. Ento, ‘Kuc ki gwok-ber’ obedo yalo pa jo ma pe dong bi malo dwon gi calo ogeng me nyutu bot jo pa Lubanga balogi, ki bot ot pa Jakob balee gi. Gwogi ma obuno, ma pe giyuki, gin aye gineno gonyo ma atir pa Lubanga ma gigoyo cwiny. Ladit, nyako ma pe gi rwate, ki lutino weng githo kacel. Testimonies volume 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Rek acel ki aryo me Daniel chapta apar acel, cako i cawa me agiki i mwaka 1989, calo keken rek apar. Rek aryo kelo lok me gin ma otime obino i dii acel me cing pa Donald Trump, ki dong weko lok me gin ma otime ma ocok, aa ki i President ma obedo me namba abicel i bot rurwate, nyo obino i dugu me abiro (United Nations), ma kiyero kwede Alexander the Great. I kin Xerxes, ruoth ma rwate i rek aryo, ki Alexander the Great, ne tye ruodhi me Peresia aboro. Lok me gin ma otime ma ocok i bot rek aryo nyo i rek adek, nyutu ruodhi aboro. Kany, ki i agiki me dii acel me cing pa Trump nyo obino i dugu me abiro me porofesi me i Bibul, tutwal tye ruodhi apar, ma tye i weng lok me gin ma otime ma ocok i bot rek aryo nyo i rek adek me Daniel chapta apar acel.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing Trump represents the first and last of ten kings, and ten represents a test.

Lim apar obedo cal me tem, ci tem ma time i gin matime man keken obedo cweyo cal pa lagoro. Puresidenti ma namba 6 i rwatte okwanyo jo global, cako ki kampen ma acel pa en i 2015, ci kun timo kamano oket cako pa lweny ma tye ikinyi witinesi aryo me Revelation chapta 11 ki lagoro dragon pa atheism, ma pe giko nyaka i Sunday Law me verse 16 ki 41. I iye lweny meno, Donald Trump ne en Puresidenti ma acel ma okwanyo dragon, ci bende en ma ogiko. Trump en Puresidenti ma ogiko pa lagoro me piny, ci Trump obi bedo ladit ma acel pa kingdom ma namba 7. I timo kamano Trump nyutu ma acel ki ma ogiko ikom rwodi apar, ci lim apar nyutu tem.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 ki 1798 nyutu rek adek ma giketo cing ni Presiden ma namba 8 obedo me abicel aryo. 1776 nyutu keto i wang dano pa Deklaresion me Indepedens, ki rek pa Kongres me Kontinental me Acel ki me Aryo. 1789 nyutu kare pa rek ma Atikol me Konfederesyon kicweyo. Kare en ocako i 1781, ki otum ki keto i wang dano pa Konstitusyion i 1789. 1798 nyutu keto i wang dano pa Cik me Alien ki Sedision, ki cako pa le me piny macalo lobo ma namba abicel acel i poropes me Baibul.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Kare me poropheti pa Continental Congress tye aryo: me kongres makwongo ki me kongres agiki. First Continental Congress onongo tye ki Purezidenti aryo, kede Peyton Randolph onongo obedo Purezidenti makwongo. Second Continental Congress onongo tye ki Purezidenti 6. Peyton Randolph onongo obedo Purezidenti makwongo i First Continental Congress, kacel ki i Second Continental Congress. I mukato pa First ki Second Continental Congress onongo tye Purezidenti 8. Peyton Randolph onongo obedo Purezidenti makwongo i First kacel ki i Second Continental Congress; en kare me poropheti ma iye onongo tye Purezidenti 8, ento Purezidenti makwongo i kare aryo en dano acel keken. Ka bene ne tye kare me tic pa Purezidenti 8, ento dano ma obedo Purezidenti ne 7 keken. Purezidenti makwongo obedo i kare aryo Purezidenti makwongo ikom jo 7 ma obedo Purezidenti, ki mano Randolph tye calo me namba 8 ma obedo i jo 7, ki ikom witness aryo en nyutu cal pa Purezidenti makwongo ma atir, ma en George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington kinyutu ki Randolph, omiyo Randolph, calo cal me nyutu pa Washington, nyutu gin aryo: kite me lam pa Randolph, Purezidenti makwongo, kacel ki ni Randolph obedo ma aboro, ma oaa ki abiro. Kadong George Washington, calo Purezidenti makwongo ki Ladit me Lwak makwongo, bene i kit me lam en ma aboro, ci oaa ki abiro, ci Trump, calo Purezidenti ma agiki, bene obi bedo ma aboro, ma oaa ki abiro.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Pirisiden ma aryo pa Second Continental Congress en John Hancock. Second Continental Congress ogiko i mwaka 1781. Kare ma i mwaka 1781 dok i 1789 obedo mukato pa Articles of Confederation. Kare man kiketo cal ki mwaka 1789, kun kityeko cwalo Constitution. I kare meno bene tye pirisiden aboro. Articles of Confederation obedo Constitution ma acel, ento rweny pa Articles of Confederation omiyo gikeloko ne, ki ratification ma koloni apar adek otime pi Constitution i mwaka 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

I cawa no, puresidenti aboro onongo otye ki puresidenti abiro ma pe onongo gi puresidenti i lok mukato pa cawa ma kityeko nyutu ki Kongires me Kontinental aryo ma mukato, kede acel ma onongo obedo puresidenti i cawa porofetik me acel. John Hancock otimo tic i Kongires me Kontinental me aryo, kede bene i cawa ma kityeko nyutu ki Atikol me Konfedereson. I rwom porofetik, otye kende dano abiro ma obedo puresidenti i kare me Kongires me Kontinental aryo; ci, i rwom porofetik, John Hancock obedo acel ki aboro i cawa pa Atikol me Konfedereson, ento obedo bene acel ki abiro ma aa ki cawa ma mukato. En ci en puresidenti ma aboro, ma obedo pa abiro.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Kare me janabi me aryo, ma kirwate ki mwaka 1781 dok 1789, calo kare me janabi me acel, nongo tye ki Purezidenti (Hancock) ma obedo aboro, dok obedo pi abiriyo, calo kit ma Randolph obedo i kare me janabi me acel ma kirwate ki 1776.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

I kareni aryo me pirezidenti 8, misteri me 8 ma obedo i tung 7 ki nyute. Kareni aryo magi gimiyo cing ni pirezidenti ma acel ma ada (Washington) bene onongo tye ki misteri me porofetik ma oconge kwede rwom me simbol pa iye, ki kit-cal pa iye ma Randolph otyeko nyute. Lami cing adek magi gimiyo cing bot Trump. Trump, ma ki nyuto i ves 1 ki 2 i chapta 11, kicano calo keken kuni kare ma acel me kit pirezidenti pa iye, ma otum ka elekison ma 2 kicawo ne ki Beast ma aa ki cungu ma pe tye piny.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Kit ma otime con ma omoko lok me coc meno, tye ki histori ma kiguro i tung ki kare pa rwot ma tye ki rwat maloyo (Xerxes) ki kacako me Aleksanda Madit, ma nyuto cik pa Sande, ka rwodi apar pi cawa macek gibedo piny me rwot ma abicel. I tung ki rwot ma tye ki rwat maloyo ki rwodi apar ma giconye me miyo piny me rwot ma abicel piregi bot Papasi, onongo tye rwodi aboro. Rwodi aboro meno, ma gicweyo histori ma kiguro me lok me coc aryo dok adèk, gineno lawi aryo me purezidenti aboro i kit ma otime con i 1776, 1789 ki 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Tito eno tye ki lacar me mwaka 22, ma nyutu ne obedo tito me keto lacim pa 144,000 ka kit pa Lubanga orwate ki kit pa dano. Bende tye ki lami me “Adwogi,” pien cako ne nyutu te keken, ento agiki ne nyutu kwanyo te keken, kadi bene i mwaka 13 malubo 1776, koloni 13 otyeko keto lacim i Cik me Lobo. Bende nyutu kare aryo me rwot (pulezidenti) aboro, ma wenggi tye ki misteri me ni aboro obedo me i abiro.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump, calo Purezidenti ma abicel i 2016, kacel ki calo ladit ma ogiko pa lobo me rwot ma abicel, bende nyutu ni en mokwongo ki mokato i rwodi apar ma gidonyo i rek. Namba apar nyutu yore me tem pa lok me con eno, ki tem ma oyweto anyim ki ogiko i Cik me Sande, en cweyo cal pa lagoro. Cal me neno i oturo pa Nebukadneza me lagoro nyutu lobo me rwot abic adek, ki timo man nyutu ni tem me cal pa lagoro gicwalo calo namba “abic adek”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

I kit me temo me rek pa Maccabee, ma tye ka nyutu rek pa okang’ pa Protestant ma oter woko kede rek pa okang’ pa Republican ma oter woko ma kiketo atir ki Antiochus III, rek gi okang’ gudo obed kacel i okang’ acel, ma en cal pa Paapasi. I kit acel keken, cal pa Lubanga kicoyo odoco opong tum kede bedo matwal i iye jogi ma kiketo atir calo 144,000.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Mukato ma okan pa vesi 40 gineno iye i mukato ma okan pa vesi 2 dok i 3, kacel ki mukato pa vesi 10 dok i 15. Ka Trump obedo Pulezidenti ma namba 8, ma tye i tung 7, i kare me kwanyo yie ne i Janwari 20, 2025, rwodi 8 ma i iwidho Xerxes ki Alexander the Great gicoyo kare me bino pa cweyo cal pa Beast, ki Trump nyuto me acaki ki me agiki pa rwodi 10 ma tye ka ikin.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Aneno i cing tung acaki pa en ma obedo i kom, buk ma gicoyo iye ki i pot iye, ma gicigo kwede muhuri abicaryo. Aneno bene malaika ma tek onongo owaco ki dwon madwong’ waco ni, “Ng’a ma rwate me yabo buk, ki me kweyo muhuri ne?” Pe tye ngat mo i polo, onyo i piny, onyo i iye ikom piny, ma twero yabo buk, onyo neno iye. Acako wuwo mapol, pien pe ginyange ngat mo ma rwate me yabo buk ki me kwano ne, onyo me neno iye. Kede ladit acel owaco an ni, “Pe i wuwo: nen, Simba me dul Juda, Muolo pa Dawid, ooyo me yabo buk ki me kweyo muhuri ne abicaryo.” Ka an neno, nen, i wii kom ki i tung jami ma tye ki cwinya angwen, kede i tung ladit, ocung’ Miel-otino macalo ni kiloro ne, matye ki pembe abicaryo ki wang abicaryo; mag gin Lamo abicaryo pa Jwok ma gicwalo-gi woko i piny weng. En obino ocako buk ki cing tung acaki pa en ma obedo i kom. Kane ocako buk, jami ma tye ki cwinya angwen kede ladit 24 obut piny anyim Miel-otino, ngat mo keken tye ki nanga, kede kere me dhahabu ma opong ki mwuju, ma gin kwayo pa jo maleng. Kedgi oyweyo were manyen, waco ni, “I rwate me cako buk ki me yabo muhuri ne; pien kiloro in, i golo wa pi Jwok ki remo ni ki i dul weng, ki i leb weng, ki i jogi weng, ki i piny weng; Kede iketo wa bot Jwok wa rwodi ki lamogi; kede wabino bedo rwot i piny.” Revelation 5:1-10.