In the book of Ezekiel, the ‘siege’ of Jerusalem is the ‘sign’ that is the test by which our eternal destiny will be decided, for it marks the formation of the image of the beast.
I buk pa Ezekiel, “kubo Yerusalemu apwod ki mony” en “cim” ma obedo tem ma iye kicako yero dano pinywa me wiec angec, pien en aye amito me cako kit pa cal me lee.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. …
“Lubanga onyisa an atir je cal pa lee oblika twero kelo kede mapol ka kare pa ngwok cen pe onongo tyeko; pien en aye bino bedo tem madit pire tek me lut pa Lubanga, ma iye ginacung iye to gikyelo kwede gurut me kikome ma pe tum.”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Man eni aye tem ma jo pa Lubanga myero obed kwedgi ka pud pe kigwoko gi ki cing. Dano ducu ma onyuto wotgi me aler bot Lubanga kun gwinyo cikci, ka gengo rwom me accepter sabato ma pe en adieri, gibedo i bwo bendera pa Mukama Lubanga Yehova, dok gibiro rwako cing me Lubanga ma kwo. Ento jo ma owelo adier ma aa i polo dok ogamo sabato pa Ceng Nino Sunday, gibiro rwako alam me lee.” Manuscript Releases, volume 15, 15.
The Christians that fled Jerusalem at the ‘sign’ of Cestius, did so because they had been forewarned and recognized the ‘sign’ when it arrived. Recognizing the formation of the image of the beast is to recognize the “events,” “preparations” and “movements” that lead to the Sunday law. The prophetic elements that make up the ‘sign’ must be understood in advance of the sign. When Cestius began the siege it was too late to learn what the sign was.
Jomukristayo ma olweyo Yerusalemu ka “cim” me Cestius, olweyo pien gitye anyim ka pe otito ni, kede gineno “cim” ka obino. Neno kit ma cal me lee otweyo, obedo neno “gin ma tye katimoore,” “yub,” kede “wot” ma telo i cik pa Cawa me Dyewor. Gin me profesi ma oromo “cim” no myero giniang anyim ka “cim” pe onongo obino. Ka Cestius ocako kwero pa rwo, dong onongo pe tye kare me pwonyo ngo ma “cim” obedo.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Dong pe ayubo lokoro tye ka mede anyim, dok tero me lembe tye ka time, ma bicwalo ni gubed iye kelo cal me lee. Tim ma myero obed i yo pa kwon me lobo bibedo ka kelo adwogi me lok me nyutu ma kikome me ngec oneno pi nino magiko man.” Review and Herald, April 23, 1889.
Preparations, Movements and Events
Tyek cing, Cok-cok ki Gin ma Otimme
The “preparations,” “movements” and “events” must be recognized in advance of the test.
“Lworo me ayuba,” “mwaki,” ki “gin ma timore” myero ngene con mapwod dong pe ki temo.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Gini doko ma Katonda owacci i lok me historia pa porofeto ni myero otimme i kare ma olweny, doko otimme; kadi gini doko ma pud pe odonyo, en otimme ka karegi ma opore obino. Daniel, porofeto pa Katonda, tye ka acung i kabedone. John bende tye ka acung i kabedone. I Cwalo, Labongo pa kaka me Judah otyeko yabo buk pa Daniel bot jo ma pwonyo porofeto, ci omiyo Daniel tye ka acung i kabedone. En otweyo cadenne, man ma Rubanga oyubo ni en i wang-nen pa jami madit ki ma lonyo, ma wan myero wangeyo ka waacung i doggola tutwal me otimmegi.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Wek cing i lok me kwena kacel ki me joneno anyim, Lok pa Katonda nyutu lweny ma olung ma pe kigik woko i kin lok me ada ki lok me bal. Lweny meno pud tye ka mede. Gin mukene ma dong obedo, gibitino doki.” Selected Messages, book 2, 109.
We “must know” “the great and solemn events as we stand on the very threshold of their fulfillment.” The threshold identifies our need to understand the events in advance of their fulfilment.
Wan “myero wa nge” “tic ma dit ki ma lonyo ka wa tye ka cung i dye doggola pyer mar otumgi.” Doggola pyer man nyuto ni myero wa nge ticego con kwo i anyim me otumgi.
“But the stern tracings of the prophetic pencil reveal a change in this peaceful scene. The beast with lamb-like horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ The spirit of persecution manifested by paganism and the papacy is again to be revealed. Prophecy declares that this power will say ‘to them that dwell on the earth, that they should make an image to the beast.’ [Revelation 13:14.] The image is made to the first or leopard-like beast, which is the one brought to view in the third angel’s message. By this first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image of the papacy. When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image of the Roman hierarchy. Then the true church will be assailed by persecution, as were God’s ancient people. Almost every century furnishes examples of what bigotry and malice can do under a plea of serving God by protecting the rights of Church and State. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. In the seventeenth century thousands of non-conformist ministers suffered under the rule of the Church of England. Persecution always follows religious favoritism on the part of secular governments.” Spirit of Prophecy, volume 4, 277.
“Ento rwat mapol me rangi me lapol ki nywol me prɔfɛt nyutu lok me lokke i kit me moko ma obedo kwo maber man. Lee ma tye ki tungo calo me twol, loko ki dwon me nywena, kadi ‘otiyo ki tek weng me lee me acel i anyimone.’ Cwin me doyo, ma pɛgani ki bapapa onenyo, obino nyutore dok. Prɔfɛsi owaco ni tek man obedo ka owaco ‘bot jo ma bedo i lobo, ni gibed me timo cal me lee.’ [Revelation 13:14.] Cal no kitimo bot lee me acel onyo lee ma calo kwac, ma en aye man onyuto i kwena me malaika me adek. I yoo me lee me acel man, Kanica me Roma kinyutere, calo dul me dini ma olwongo ki tek me gavumenti, ma tye ki twero me cwayo ukol dok jo weng ma pe giye. Cal me lee kinyuto dul mukene me dini ma olwongo ki tek ma romo calo meno. Timo me cal man en tic me lee no ma omede ka cako i yoo ma tye kwo, ki lokke maleng, ma miye bedo nyut nywal ma dit me United States. Kany ka cal me bapapa canongo. Ka kanice wa me i lobo wa, ka gibino ryemo kany i kom nukta me wiye ma gilwongo weng i kin gi, gibino keto tek i kom gavumenti me cing timo cikgi ki konyo dulgi, ka meno otimme, Amerika me Protestanti obedo atimo cal me rwot me dini me Roma. Ka meno otimme, kanica ma ada bibedo ka gidwog i kom gi ki doyo, calo jo pa Katonda me kare macon gityeko doyo. Atek atika me mwaka acel ki acel omi adwogi me ngo ma twero me cing marac ki cwiny marac romo timo, ka giwaco ni gitye ka tito Katonda i yoo me gwoko twero me Kanica ki Gavumenti. Kanice me Protestanti ma olubo but Roma i yoo me rwate ki tek me lobo, ginyuto cwiny acel me twero me cego adwogi me yub me cwiny. I mwaka me apar wiye abicel ki adek, alip me lukwan me non-conformist oneno can i bwo rwot me Church of England. Doyo olwot tek ka gavumenti me lobo omiyo cing me dul me dini acel.” Spirit of Prophecy, volume 4, 277.
The formation of the image of the beast is accomplished first in the United States, and thereafter in the world.
Kiketo cal mekwongo i Amerikia me Iye Acel, ka dong i ngeye i wi lobo ducu.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Lwongo mamwonya me wi lobo obino kwedo cing pa Amerika. Kadi bed ni en aye tye ka telo nyime, ento peko acel ka meno bibino iwi jo wa i kabedo weng me lobo.” Testimonies, volume 6, 395.
The Edict of Milan in 313 represents the starting of the formation, and also identifies the closed door for Seventh-day Adventists. Constantine of the west and Licinius of the east attached a treaty marriage to the Edict, when Constantine gave his half-sister Constantia to Licinius in the fourth treaty marriage represented in a prophetic line of the six treaty marriages within the prophetic history of Daniel eleven. The first two were associated with wars between the north and south, the next two were civil wars between east and west and the last two are symbolic marriages of the papal church power and state power.
Cik cing Milan ma mwaka 313 nyutu cako me cweyo, kede bene lonyo dogola ma otwenge pi Adwentis me Nino me Abiro. Constantine ma aa i kabedo me Iporo kede Licinius ma aa i kabedo me Ceng gubedo ka gubedo kwayo cik man ki dyer me maraco me kwo, ka Constantine omiyo nyare-otino ma obedo nyako me anyaka, Constantia, i Licinius i dyer me maraco me cing aparwen ma onyuto i rek me profesi i kin dyer me maraco me cing abicel acel i historia me profesi me Daniel aparacel. Dyer me acel kede me aryo gubedo ka gubut i lweny i kin North kede South, dyer me angwen ma olubo gubedo lweny me abila i kin Iporo kede Ceng, ci dyer me agiki aryo gubedo maraco me nyut i kom twero me kanisa me papa kede twero me pa leta.
Antiochus II Theos set aside his wife Laodice I to marry the Ptolemaic princess Berenice (daughter of Ptolemy II) around 252 BC. The treaty marriages of the Seleucid Empire were accomplished between the king of the north and the king of the south, whereas; the treaty marriage of 313 was between the emperor of the east and the emperor of the west.
Antiochus II Theos okwanyo dao ne Laodice I me cako kwedo nyako me rwot me Ptolemy, Berenice (nyare Ptolemy II) i mwaka ma obedo calo 252 BC. Kwayo ma pe i kare me cing ber me gamente me Seleucid onywako i kin rwot me kabedo me anyim kacel ki rwot me kabedo me anyim cam, ento; kwayo me cing ber me mwaka 313 obedo i kin omonarc me tuucu kacel ki omonarc me kulu.
The treaty marriage of Antiochus II Theos in 252 BC, represented the beginning of the Seleucid Empire that reached its conclusion as an empire in the history represented in verses ten through sixteen of Daniel eleven. In the final history of the Seleucid empire another treaty marriage was accomplished by Antiochus III the Great, when he gave his daughter Cleopatra I Syra, (the very first Cleopatra of prophetic history) to Ptolemy V in 193 BC. At the time Ptolemy V was about 16 and Cleopatra I Syra about 10 years old. Their marriage was a diplomatic settlement after the fifth Syrian war. The alpha treaty marriage between the king of the north and south in Daniel eleven had marked the end of the second Syrian war.
Wendo me nyom ma rwom pa kiikwo me Antiochus II Theos i mwaka 252 BC, onongo obedo cako pa Ker me Seleucid ma otyeko rwom me ker i lok me yat me kare ma kiwaco i nyut 10 wa i Daniel 11. I lok pa agiki me ker me Seleucid, wendo me nyom mukene me rwom pa kiikwo omiyo ki tye ka otimme ki Antiochus III the Great, ka omiyo nyare Cleopatra I Syra, (ma obedo Cleopatra me mukwongo tutwal i yat me prophecy) bot Ptolemy V i mwaka 193 BC. I kare meno Ptolemy V onongo tye ka myaka adek abicel ki abicel, ka Cleopatra I Syra onongo tye ka myaka apar. Nyom gi onongo obedo rwom me diplomasi me keto ngol i nyuma me lweny me Syria me abicel. Wendo me nyom me alpha i kin kabaka me north ki me south i Daniel 11 onongo oyiko agiki pa lweny me Syria me aryo.
The last Cleopatra of prophetic history interacted with both Julius Caesar and thereafter with Mark Antony. After the assassination of Julius Caesar in 44 BC the second Triumvirate was formed in 43 BC. Three men made up the triumvirate and after one of those three, Marcus Lepidus was forced out of the threefold union by Octavian, a power struggle between Mark Antony of the east and Octavian of the west ensued. At Brundisium, in 40 BC a treaty between the two eastern and western rivals was made. The treaty included the marriage between Octavian’s sister Octavia and Mark Antony. The treaty and accompanying marriage did not hold, and after Mark Antony became involved with Cleopatra, he divorced Octavia in 32 BC. At the battle of Actium in 31 BC, the empires of east and west were consolidated into one power, and Octavian thereafter became Augustus Caesar, the symbol of the height of Roman glory and power.
Keleopatra me agiki me wang yuk pa cik me lok me porofeto owot kacel ki Julius Caesar, dok iŋene ki Mark Antony. I nyuma me neno Julius Caesar i mwaka 44 BC, gulu me aryo me Triumvirate otyeko kicweyo i mwaka 43 BC. Jo adek aye ayubo Triumvirate man, ka dok acel i kin jo adekgo, Marcus Lepidus, Octavian opwonyo mere ki iye i lok me rwate me adekgo, pien pire tek me ryemo teko ocer i kin Mark Antony me yo me tua cen dok Octavian me yo me tuu. I Brundisium, i mwaka 40 BC, gicweyo cike me kuc i kin lukwong me tua cen ki me tuu. Cik man otyeko keto iye nyom i kin Octavia, nyako laco Octavian, ki Mark Antony. Cik man ki nyom ma obedo kacel kwede pe ogengo, dok i nyuma me Mark Antony donyo i rwom ki Keleopatra, en ojwalo Octavia i mwaka 32 BC. I lweny me Actium i mwaka 31 BC, mwami pa tua cen ki pa tuu gubino kacel i bwo teko acel, dok i nyuma man Octavian odoko Augustus Caesar, cal me rwom me wic pa deyo ki teko pa Roma.
Prophetically the first treaty marriage of Daniel eleven was between the kings of the north and south in an attempt to end hostilities between the two combatants who were struggling to re-establish the empire of Alexander the Great. That first treaty marriage between the Seleucids and the Ptolemy’s of Egypt was the alpha treaty marriage of the Seleucid and Ptolemaic kingdoms, which typified the omega treaty marriage between the same two powers. In the last or omega treaty marriage, the very first or alpha Cleopatra of Egyptian history became the prophetic link to the last, or omega Cleopatra; whose relationship with Mark Antony became the point of reference for the divorce of Octavia and Mark Antony. The divorce marked the renewed hostilities between Mark Antony of the east and Octavian of the west which ended at the battle of Actium in 31 BC.
I kit ma waraga pa porofeto, nyom ma kiwot i kare me cwinyo ma mukwongo i Daniel apar wiye acel obedo i kin ker me apwonyo ki ker me anyim, ka gin temo gengo kwo marac i kin jolweny aryo man ma gitye ka lwenyo me dwoko kwo me twero pa Alekizanda Madit. Nyom ma kiwot i kare me cwinyo mukwongo meno i kin jo Seleucid ki jo Ptolemy me Ejipito obedo nyom me cwinyo me alfa pa ker me Seleucid ki Ptolemaic, ma onyuto cal pa nyom me cwinyo me omega i kin twero acel gin aryo meno. I nyom me cwinyo ma agiki, onyo me omega, Cleopatra ma mukwongo tutwal, onyo me alfa, i historia me Ejipito obedo kakkube me porofeto ma olamo i Cleopatra ma agiki, onyo me omega; ma wat iye ki Mark Antony odoko kabedo me neno me kwany ma i kin Octavia ki Mark Antony. Kwany meno onyuto dwoko kwo marac dok i kin Mark Antony me yo me tua anyim ki Octavian me yo me tua apwonyo, ma ogik i lweny me Actium i mwaka 31 BC.
The treaty marriage of Brundisium in 40 BC was the alpha treaty marriage of the struggle between east and west, just as the treaty marriage of Laodice and Antiochus II Theo was the alpha of the struggle between north and south. The treaty marriage of 313 was the omega to the alpha treaty marriage of Mark Antony and Octavia, just as the treaty marriage between Ptolemy V and Cleopatra I Syra was the omega treaty marriage of the northern and southern kingdoms. The three treaty marriages that led to the omega treaty marriage of 313 all align, and provide three witnesses to the prophetic characteristics associated with the Edict of Milan. Together the four literal treaty marriages of east, west, north and south align with the two symbolic treaty marriages of the papacy.
Yub me cuk me tye i Brundisium i mwaka 40 BC obedo yub me cuk me acakki pa lweny ma obino i kin ceng cen ki ceng ot, calo yub me cuk me Laodice ki Antiochus II Theo obedo acakki pa lweny ma obino i kin tung dwe ki tung aa. Yub me cuk me mwaka 313 obedo omega pa yub me cuk me acakki me Mark Antony ki Octavia, calo yub me cuk ma obino i kin Ptolemy V ki Cleopatra I Syra obedo yub me cuk me omega pa ker ma i tung dwe ki tung aa. Yub me cuk adek ma okwelo i yub me cuk me omega me mwaka 313 weng rwatte, dok miyo caden adek i kom kit pa porofeto ma rwatte ki Edict of Milan. Kacel, yub me cuk angwen ma atir pa ceng cen, ceng ot, tung dwe ki tung aa rwatte ki yub me cuk aryo me cwiny pa papa.
In 496, Clovis the king of the Franks was married to Clotilda. Clotilda was a Burgundian princess, the daughter of King Chilperic II of Burgundy. After her father and mother were murdered in a family power struggle, she lived under the protection of her uncle before being given in marriage to Clovis I, king of the Franks, in 493. She was a Catholic, that is, she held the Nicene/orthodox faith of the Roman Church. This set her apart from many other Germanic royal families of the time, who were Arian Christians. Her mother Caretena had been Catholic, and Clotilda was raised in that faith. She is remembered for persistently urging Clovis to abandon paganism and accept Catholic baptism, and thereafter his conversion in 496 is one of the most important events in the early history of France and of Western so-called Christianity.
I mwaka 496, Clovis, rwot pa jo Franks, ne otyeko kwano ki Clotilda. Clotilda ne en nyako rwot pa jo Burgundia, latin rwot Chilperic II ma tii i Burgundy. I kare ma jo okene i ot rwot neko wonne ki minne i lweny me twero i kin jo paco, en ne odak ka i bwo opwonye pa lakworre ameja, ka pud pe gitye omiye me kwano ki Clovis I, rwot pa jo Franks, i mwaka 493. En ne en Katholika, ma twero loko ni ne en aye olub wilobo me Nicene/orthodox pa Kanisa me Roma. Man ne opoko en ki i kin otino rwodi mapol me jo Germanic me kare man, pien gi ne gin jo Arian Kristiano. Minne, Caretena, bene ne en Katholika, dok Clotilda ne gikul iye i yoo pa wiye man. Poro ne gipwonyo en ka dano ma ne tye ka dwayo Clovis ma pudu cing me weko piganism dok me rwatte ki batija me Katholika, dok ki ngeyo man lokke pa iye i mwaka 496 obedo acel i ikare mapol matut ma pire tek tutwal i historia me acel pa France dok pa Kristianity ma gilwongo ni me Ityek me Apoka.
Clovis vowed that if he won the battle of Tolbiac he would convert to Clotilda’s Catholic faith and be baptized. The Alemanni king was killed, their army broke, and the Franks won. After the victory Clotilda arranged for Bishop Remigius of Reims to instruct Clovis, and he was baptized (traditionally on Christmas Day 496), along with several thousand of his warriors.
Clovis omako kuom nyuto ni ka en obedo ka oywoto lweny me Tolbiac, en biwelo lokke dok iye niang pa Katolika me Clotilda kede ni bityeko batija. Kabaka pa jo Alemanni neko, cogo megi opwodde, ci jo Franks oywoto. Murye me lworo ka lweny otum, Clotilda oloso ni Bishop Remigius me Reims opwonya Clovis, ci en obatijwa (macalo cik me kwena, i Nino me Kricmas mwaka 496), kede jo lweny me en manok piny mapol.
Clovis was the king of the Franks, which in modern terms is the king of France. He became the first of the kings of Europe who would ultimately surrender their pagan religion and turn to Catholicism. For this reason, Clovis is considered the “eldest son of the Catholic church,” and France is called, “the eldest daughter of the Catholic church.” In 1980, when pope John Paul II visited France he asked, “France, eldest daughter of the Church, are you faithful to your baptism?”
Clovis obedo rwot pa Jo-Franks, ma ka iwaco kwede i kit me kare-ni, en rwot pa France. En odoko me acel i rwodi pa Europe ma i agiki gibedo meweyo dini gi me piny ki gidwogo bot dini Katolika. Pi mano, Clovis kiparo en “latin me kwongo pa Kanisa Katolika,” dok France kiwaco ni en “nyar me kwongo pa Kanisa Katolika.” I mwaka 1980, ka papa John Paul II odwogo France, en openyo ni, “France, nyar me kwongo pa Kanisa, in tye adier i batija mamegi?”
Clovis' conversion to Nicene Catholicism identifies the start of a symbolic marriage procession that would lead to the symbolic treaty marriage of 538. The symbolic treaty marriage between Clovis and the whore who commits fornication with the kings of the earth was typified by the four previous treaty marriages in Daniel eleven. Clovis was the first European king to provide military and economic support for the Roman church and Clovis is therefore represented within the history in Daniel eleven.
Lok me Clovis dok i kati ka Nicene Catholicism nyuto acakki pa yubo me nyom ma pe gin nyom adwong me ngec, ma bino tero wa i nyom me cing-kwede ma pe gin nyom adwong pa mwaka 538. Nyom me cing-kwede ma pe gin nyom adwong i kin Clovis ki ladit mon ma tye ka timo porne ki rwodi me piny obedo cal me nyom me cing-kwede angwen ma dong omede ka mukato i Daniel abicel ki acel. Clovis obedo rwot me Europe ma mukwongo ma ne omiyo kanisa me Roma kony me jo-lweny ki me lim, ci pi meno Clovis kicako nyute i itic me ngec ma tye i Daniel abicel ki acel.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ki cok pa lweny bibedo i doge, gin bibitiyo marac i kabedo maleng ma tye ki teko, kendo gibikwanyo kwer pa ceng dyewor, kendo gibiketo gin marac ma kelo cano. Daniel 11:31.
Clovis in 496 marks the beginning of the European political structures to “stand up” to aid the papacy as it rose to power. It marks the beginning of a symbolic marriage procession. The “arms” of the verse would also pollute the “sanctuary of strength,” which for both pagan and papal Rome is the city of Rome.
Clovis i mwaka 496 nyuto acakki me kit me rwom me polityk pa Iurop me “aa malo” me konyo obedo pa papa ka en tye ka tye ka doko i wic. Man nyuto acakki me yubo me nyom ma pe obedo me adier, ento me cing me lanen. “Boko” ma tye i wer man bene obibedo ka loke “kabedo maleng me tek,” ma pi Roma me pigan kacel ki Roma me papa, en ga ni kibuga Roma.
Two Sanctuary's
Abic me Aryo me Karama Maleng
There are two different Hebrew words in the book of Daniel that are translated as “sanctuary.” The Hebrew words ‘miqdash’ and ‘qodesh’ are both translated as “sanctuary,” but qodesh can only represent a holy entity, whereas miqdash can represent either a holy or unholy sanctuary—as determined by context.
Iye tye lok me Ibru aryo ma pe tye calo acel i buk me Daniel ma gityeko lokogi ni “karama maleng.” Lok me Ibru ‘miqdash’ kacel ki ‘qodesh’ gityeko lokogi weng ni “karama maleng,” ento qodesh twero bedo keken jami onyo kabedo maleng, ka miqdash twero bedo karama maleng onyo pe maleng—kit ma lok ma i kin cing kwan tye kacako pwonyo.
The “sanctuary of strength” in verse thirty-one is ‘miqdash’ and represents the sanctuary of Rome’s strength, which for both pagan and papal Rome was the city of Rome. From the battle of Actium, when Octavian united the empire, pagan Rome was invincible for three hundred and sixty years (a time) in fulfilment of verse twenty-four of Daniel eleven.
“Karama maleng ma teko” i tyen lok me adek ki acel obedo ‘miqdash’ ci nyutu karama maleng pa teko pa Roma, ma pi Roma me pinyoga ci pi Roma me Papa bene obedo taun pa Roma. Ki i lweny me Actium, cawa ma Octavian okwanyo rwom acel i bwola, Roma me pinyoga pe ne twero loyo ne i myaka adek mia abicel ki aparacel (kare acel) i kit ma otimo cike me tyen lok me aparo ki angwen i Daniel aparo ki acel.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
En atyin kede kuc wa i kabedo ma odongo loyo i porogweno; dok en obi timo gin ma wonne pe onongo otimo, kata won wonne; en obi nywal botgi mwony, kede jami ma oyak, kede mwolo: ee, en obi tamo cuke ni ikom gang obedo ma tek, kono pi kare mo. Daniel 11:24.
When pagan Rome ruled from the city of Rome it was invincible, but when Constantine moved the capital to Constantinople in 330, the “time” of verse twenty-four was fulfilled. When the last of the three horns (the Goths) of Daniel seven were driven out of the city, papal Rome prophetically took the throne as the fifth kingdom of Bible prophecy in 538. The Goths had besieged Rome, but ultimately retreated as Belsarius, general for Justinian secured the city. The Roman church then ruled supremely for twelve hundred and sixty years until Napoleon had the pope removed and put in exile in 1798.
Ka i Roma marac me pagani tye ka olwo kwo ki i taon pa Roma, pe ne twero lwenyo; ento ka Constantine oloko ot ma loyo ducu me rwot i Constantinople i mwaka 330, “cawa” me ayat marac piero aryo abicel wan abicel acel nongo otimme. Ka tong gweno me agiki pa adek (Lugoth) me Daniel abiro okech woko ki i taon, i mwaka 538, i kit me profesi, Roma me papa ojalo ker i kom tron calo ker marac me abicel i profesi pa Baibuli. Lugoth dong bene oromo Roma i lweny, ento i agiki dogi ocul woko ka Belsarius, ladito me lweny pa Justinian, oyubo taon. Ka dong Kanisa me Roma olwo kwo ki tekwaro ma loyo ducu pi mwaka alufu acel gin abicel aryo abicel aryo wang abicel acel, oo wa ka Napoleon ogolo papa ki i kom otwero ameeno kede omiyo otero i piny me too i mwaka 1798.
Rome, “the sanctuary of strength” was “polluted,” (polluted, meaning ‘wounded or dissolved’), through the “arms” from the ongoing warfare against the city, represented primarily by the first four trumpets of Revelation chapter eight.
Roma, “abala me teko” obedo “okelo cogo,” (okelo cogo, kite ma mino lok ni ‘oteyo nyo oyweko’), pien “beke me lweny” ma aa i lweny ma tye ka mede piny i kom taon, ma kiketo cal mapol i trumbeta angewen me acel ma tye i Niyabo 8.
The history that ensued from 496 onward would see the city of Rome polluted as it changed from the power and glory of the Roman empire unto the power and glory of the Roman Catholic empire. Those arms would take away the religion of paganism, represented by the word “daily” in the passage, as they accepted the religion of Nicene Catholicism.
Akwan ma olubo caka i mwaka 496 ci nyutu ni taon pa Roma obedo ngaco pien olokke ki bot teko ki deyo me imperio pa Roma dok oda i bot teko ki deyo me imperio pa Katolika me Roma. Cokcok man no ginywalo me kwanyo woko dini me piganismo, ma kikonyo pire ki lok “nino ducu” i but lok meno, ka giromo dini me Katolika pa Nicene.
At the battle of Vouillé, Clovis defeated the Arian Visigoths under Alaric II and took Aquitaine. In the aftermath of the victory, in 508, the Eastern emperor Anastasius I (in Constantinople) honored Clovis for his victory over the Visigoths. Gregory of Tours says that Anastasius sent Clovis' official papers making him consul. At Tours, in Saint Martin’s church, Clovis put on a purple tunic and cloak, set a diadem on his head, rode out, and scattered gold and silver to the crowd. Gregory says that from that day he was hailed as consul and recognized by the Roman emperor that Clovis was a legitimate Christian king in the west. He was rewarded for breaking the Arian Visigoths, whom Constantinople also opposed. 508 is the year the emperor in the East publicly honored the Catholic Frankish king—church, victory, and Roman legitimacy in one scene. 508 is the year the Frankish Catholic kingdom stood as the dominant Catholic power in Gaul after breaking Arian Visigoth’s rule. Clovis is the first major barbarian king to fight for Nicene Catholicism against Arian kingdoms, and thus the prototype of the French role as “eldest daughter of the Church.” Clovis represents the period of 496 unto 508 and is the alpha symbol of the symbolic marriage treaty. The thirty years from 508 unto 538 are represented by Justinian who is the omega symbol of the procession.
I kare a lweny i Vouillé, Clovis oloyo Visigoths me Arian obedo i te Alaric II kede oyelo Aquitaine. I ngec pa loyo man, i mwaka 508, omacari pa East Anastasius I (i Constantinople) omiyo Clovis wor ma dit pien looyo ne i kom Visigoths. Gregory of Tours waco ni Anastasius ocwalo waraga me rwot pa Clovis ma tye ka keto en ka consul. I Tours, i kanisa pa Saint Martin, Clovis orwate tunic me lango wa kede lwak me didi, oketo diadem i wiye, odok woko i yamo, ci opwonyo gol kede silva bot lwak. Gregory waco ni aa ni i nino meno gitye ka lwongo en consul, kede ni omacari pa Roma oyubo ni Clovis obedo rwot me Kristo ma atir i apak me west. Omyero mot bot en pien obalo Visigoths me Arian, ma Constantinople bene opingogi. Mwaka 508 en mwaka ma omacari i East oyelo wor me ayela bot rwot pa Franks me Katolika i yub me ayaba—kanisa, looyo, kede rwom me Roma ma atir i gin acel. Mwaka 508 en mwaka ma ker pa Franks me Katolika ochung’ calo tek pa Katolika ma loyo ducu i Gaul i nge turo cing pa Visigoths me Arian. Clovis en rwot mukene me barbarian ma dit ma dong ocako lweny pi Katolika me Nicaea i kom ker me Arian, ci obedo cal me caku pa tic pa France calo “nyako latin ma lacen pa Kanisa.” Clovis nyutu kare ma aa i 496 oo i 508, kede en alpha me nyut me konyo me nyom ma pyer. Myaka adek abicel ma aa i 508 oo i 538 gin ginyut ki Justinian ma obedo omega me nyut pa procession.
In 538, the “arms” placed the papal power on the throne of the earth for 1260 years. It was then that the symbolic treaty marriage was consummated at the conclusion of the marriage procession that had begun in 496. In 1798, the treaty marriage that had begun between the pope of Rome and Clovis of France, was disannulled when Napoleon of France divorced the papal power by having his general take the pope captive.
I mwaka 538, “boko” okwanyo teko pa papa ka rwot i lobo pi mwaka 1260. Cawa man aye nyako ma nongo tye calo lukwong ma rwate i wil butu pa karuma ma omako i mwaka 496 dok obedo maleng i agiki pa yubo pa lukwong. I mwaka 1798, karuma ma omako i wi rwate ma ocako ikin papa pa Roma ki Clovis pa France, gubalo woko pien Napoleon pa France okwanyo kwer pa papa kun olwongo jadwogone me mako papa ka jen jen.
The alpha symbolic papal treaty marriage, which had begun its marriage procession in 496, was consummated at the Sunday law in 538, and it was thereafter disannulled in 1798, just as was every other treaty marriage of Daniel eleven. Revelation adds to the papal marital relationship between the kings of Europe and popes of Catholicism, for the dragon of Revelation twelve is both Satan and pagan Rome’s kings.
Ngat ma kit ma nyuto “alpha” me kwena pa pope, ma ocako rwom me kwene ne i mwaka 496, otyeko pire tek i kare me cik pa Sabato me Ceng i mwaka 538, ci dok opoto i mwaka 1798, calo kwena mukene weng me twero pa “treaty marriage” i Daniel apar wiye acel. Kwan pa Revelation medde i rwom me nyare pa pope i kin rwot me Yuro pa ka Iuropo ki bapa pa Katolika, pien lao me Revelation apar wiye aryo obedo botan Satana ki rwot me Roma pa pakan.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Dong niningo, ento i kit ma okelo kwede, ajok opore ka adwogi ni odok me lok i Satani, kadi bedi i ngec me aryo en tye cing me poko pa Roma me poga.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
I buk Niyabo, Yohana tito wa ni ikingee adek ma luking onywalo ni (lwong) omiyo ni lee pa nam me Katolika.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Kede man atye aweno nen ca tye calo kwac, ci tyenke tye calo tyen pa dyyang, ci doge tye calo dog pa labwor; ci lakwena no omiye teko pire kene, ki kom ma opwodde iye, ki twero madit. Niyabo 13:2.
In 496, the kings of Europe began providing the papal beast their “power” as represented by their military might and economic support. They had moved the capital of their empire to Constantinople in 330, leaving the city of Rome as the “seat” of the papal authority. The “arms” thereafter identified the papal church as the head of all churches in 533 with the decree of Justinian. The decree included the use of their military might to persecute those who the papacy identified as heretics, thus placing their civil “authority” into the hands of the popes.
I mwaka 496, rwodi pa Yuro pa cak ocako miyo “teko” gi bot lee papi, calo miyo kite ki i bwola me lweny kadi ki cwak me lim. Gi onongo gucako kelo dog tic me mwami pa ker gi i Constantinople i mwaka 330, ka guweyo taon me Roma me bedo “kom” pa twero pa papi. “Boko” ma obedo lacen, i mwaka 533, ki cik pa Justinian, onyuto kanica pa papi calo wot me kanica weng. Cik man bene oyiketo tic me bwola gi me lweny me cano kwede jo ma papi onyuto calo jo heresy, ci i yo man guketo “twero” gi me cik me pa lwak i dye pa jo papi.
The alpha treaty marriage between the papacy and the kings of Europe began with Clovis in 496. By 508, paganism, the legal religion of the realm was set aside for the religion of Nicene Catholicism. In 533, Justinian identified the papacy as the head of all churches, and surrendered the legal authority of their respective thrones unto the papal power.
Cik ma nyom ma rwate i wiye “alpha treaty” i kin papi wa ki rwot me Yuro pa cako ki Clovis i mwaka 496. Ka oo i 508, peko me woro lubaale, ma ne en dino ma cik ogamo i piny pa ker, kiwang woko pi dino me Katolika pa Nicene. I mwaka 533, Justinian onyutu papi ni en wi ko twero ducu, ci omiyo twero me cik pa kom kergi ma pe ki pe iye bot teko pa papi.
The Alpha and Omega Seat
Kabedo me Alfa ki Omega
In 330, the city of Rome was left in the hands of the Roman church where she would be seated until she is destroyed in the lake of fire at Christ’s second coming. In 538, she was officially seated again upon the papal throne, thus identifying the history of 330 unto 538 as a prophetic period that begins with an alpha seat and ends with an omega seat. The period represents the ending of the fourth kingdom of Bible prophecy (Pergamos) as a progressive demise beginning in 330 and ending in 538 with the arrival of Thyatira. Both western and eastern Rome continued the slow dissolution beyond 538, but the period began with giving the seat, representing the city of Rome to the papacy in 330, until the seat became not simply a throne over the city, but over the kingdom represented by the city in 538.
I mwaka 330, kibuga Roma oloko i cing kanisa me Roma, kama en bino bedo ka i kom iye wang acel nyaka ka en bicwiny ka i nam me mac i kare me dwogo me aryo pa Kristo. I mwaka 538, en odoko ka iye dok ka i kom tron me papa i yoo ma otiyo kacel ki cik, ci miyo lok me myaka 330 nyaka 538 anyut wiye calo kare me joneno ma cako ki kom bedo me alpha ci giko ki kom bedo me omega. Kare man twero nyutu agiki pa ker me angwen me joneno me Baibul (Pergamos) calo to ma obedo ka oo woko ma lento-lento, ma ocako i mwaka 330 ci ogik i mwaka 538 ki bino pa Thyatira. Roma me westi kacel ki Roma me easti dong omedo nywal me tim marac man ma lento-lento kato mwaka 538, ento kare man ocako ki miyo kom bedo, ma nyutu kibuga Roma, i cing papi i mwaka 330, nyaka ka kom bedo man pe obedo kong tron i kom kibuga keken, ento i kom ker ma kibuga no onyutu i mwaka 538.
330 to 538 is a specific prophetic period that defines the ‘eight’ waymarks of the papacy’s empowerment. Those eight steps are repeated in the healing of the papacy’s deadly wound at the soon-coming Sunday law.
330 i 538 obedo kare me prophet ma kiyubo maber, ma tye ka lokko “waymark” aboro me teko ma papacy onongo otyeko nongo. Lacen aboro mago tye ka dul cing keken i yotcwer me cango “wound” maraco me papacy i cik me Sunday ma cok bene bino.
The first of the eight steps was the giving of the city of Rome to the papal power, and the eighth step was the giving of the city as the throne of the fifth kingdom of Bible prophecy. This identifies 538 as the seat, and as ‘the eighth step, that is of the previous seven steps.’ The first step was the giving of the seat and the eighth step was the giving of the seat; thus, the first step in 330 is the alpha and 538 is the omega. Two seats, three horns removed, the daily taken away, Clovis’ conversion and Justinian’s decree equal eight total steps that identify the marriage procession, and ultimately the marriage.
Mukwongo i yoo aboro man obedo miyo taon pa Roma bot teko pa papa, dok yoo me aboro obedo miyo taon ono calo kom-cing me ker me ang’wen me prophesi pa Baibul. Man nyuto 538 calo kom-cing, kede calo “yoo me aboro, ma aa i yoo abiriyo mukato.” Yoo me acel obedo miyo kom-cing, dok yoo me aboro obedo miyo kom-cing; omio yoo me acel i 330 obedo alpha, dok 538 obedo omega. Kom-cing aryo, tong gweno adek ma gukelo woko, tic pa nino ducu ma gikwanyo, lokke pa Clovis kede cike pa Justinian romo i yoo aboro weng ma ginyuto yat me tero me nyom, dok i agiki nyom kene.
In 1798, France, the power who had represented the ten European kings, who placed the papacy on the throne in 538, removed the papacy from that very throne. The alpha treaty marriage represented in the history of 538 unto 1798 typifies the omega treaty marriage of the papal power with the ten kings of Revelation seventeen. The marriage procession from 496 unto 538 typifies eight steps that align with the last eight presidents of the United States. Clovis and France are symbols of the ten European kings. They represent the United States who will become the premier king of Revelation seventeen’s ten kings at the soon-coming Sunday law.
I mwaka 1798, France, tek ma obedo ka twero ma onongo kelo nyuto ruot apar me Yurob weng, ma okwanyo pa̱pa̱si i kom ker i 538, en aye dok okwanyo pa̱pa̱si ki i kom ker meno kene. Coo me nyom pa traktet alfa ma kinyuto i historia i 538 wa i 1798, tye ka nyuto ki ka jami ma rwatte gi nyom pa traktet omega me twero pa̱pa̱si ki ruot apar me Niyabo apar abicel. Coo me nyom ki i 496 wa i 538 tye ka nyuto hatua aboro ma rwatte ki pre̱sident aboro ma agiki pa United States. Clovis ki France gin cal me ruot apar me Yurob. Gin tye ka twero nyuto United States ma biro bedo ruot madu me acel i kin ruot apar me Niyabo apar abicel i cik me Ceng Apar ma cok bino.
The five previous treaty marriages of Daniel eleven align with the sixth and final treaty marriage of the latter days. The alpha and omega treaty marriages of north and south identify the bride from the south as the alpha and the omega is a bride from the north. In the treaty marriages of pagan Rome, the alpha bride from the east was given to the west, and the omega of 313 was a bride from the west. Those four marriages are prophetically linked together by Cleopatra the first and Cleopatra the last. The symbolic treaty marriage of papal Rome represented the groom as the premier king of a prophetic confederacy of ten kings joining with their bride—the scarlet woman of Rome. The divorce was carried out by the premier king of the ten kings in 1798.
Kwanyo maraco abicel ma dong otimme i Daniel apar ki acel rwate kacel ki kwanyo ma dyereko marac acel me abicel ki me agiki i nino me agiki. Kwanyo maraco me alfa ki omega me norte ki sudani nyutu nyako me cuna ma aa ki sudani calo alfa, dok omega en nyako ma aa ki norte. I kwanyo maraco me Roma poga, nyako me alfa ma aa ki orient olami ne occident, dok omega me mwaka 313 obedo nyako ma aa ki occident. Kwanyo maraco anne ni gi rwatte kacel ki lok me porofeto i yoo pa Cleopatra me acel ki Cleopatra me agiki. Kwanyo maraco me cimbolo me Roma pa papa onyutu dul calo kabaka madit loyo i gulu pa rwom me porofeto me dok gang kabaka apar ma rwatte kacel ki nyako gi—dako me kweri me Roma. Kweyo me pek okwanyo gi i mwaka 1798 ki kabaka madit loyo pa kabaka aparo.
The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.
Nyombo ma cing mar gang papacy i mwaka 313 kelo nyombo ma cing ma agiki mar teko pa papacy ki United States—rwot ma lacel i kin rwote apar me Niyabo Aparacel; teko ma obino ki tong aryo, ma kinyuto kwede i teko ma obino ki tong aryo pa France. Akwana ma ocako ki Clovis i 496 ci i agiki omedo wa i cik pa Justinian i 533 ki keto papacy i kom kuc i 538, kinyuto akwana ma 1989 nino wa i cik pa Sunday.
We will continue these things in the next article.
Wan wa cobo tic manok eno i coc mukene ma bino.