Article

# Panium - Number Sixteen

Panium - Namba apar abiro

The Time of the End

Kare me agiki

Author

Jeff Pippenger

Published

February 19, 2026

Formats

PDF
Word

Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”

Daniel apar acel ocako ki nyuto Donald Trump calo Pulezidenti ma agiki pa piny ma namba abicel acel i porofesi pa Baibul. Lok me neno ma ocake i chapta apar i mwaka ma adek pa Cyrus omede i ves acel me chapta apar acel ki lok ‘bende’.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.

> An bene, i higa acel pa Dario me Medi, an keken, acungo me moko ne ki me miyo ne teko. Daniel 11:1.

Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.

Gabriel otime pire tek me dok cen bot Darius kede ocobo Darius ki Cyrus ka ocako lok pa chapta apar acel. Chapta apar omede calo neno acel okato rek agiki pa chapta apar aryo; neno man ocake i mwaka adek pa Cyrus.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.

Darius ki Cyrus bedo alama pa lwak ma orumo aryo pa Meedi ki Peresia, ma nyutu teko aryo pa Republikani ki Protestanti i United States pa Amerika; omiyo, Darius ki Cyrus bene nyutu alama aryo pa cawa pa agiki. Nywol pa Aron ki Mose oketo alama pa cawa pa agiki pa poropesii pa Aberaham me mwaka mia angwen i cako pa Isirayel ma con; kadi bene, nywol pa Yohana Mebatisa ki Kristo nyutu alama aryo pa cawa pa agiki i agiki pa Isirayel ma con. Yesu pud ki pud nyutu agiki ki cako.

Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.

Darius ki Cyrus ka kacel gu bedo calo aloka me yo ma nyutu calo cawa pa agiki, ka mwaka 70 me golo i Babulon otyeko.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> Macalo kede nyith pa Isra’el ma gicano gi i Babilon ikare me gologi ki piny, onongo Kanisa pa Lubanga i piny obedo i oturu ikare man ma bor matwal me loro ma pe giko. Prophets and Kings, 714.

Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.

Darius ki Cyrus ginyutu mwaka 1798 ki 1799, ma nyutu kare me agiki, ka golo piny ma rwate pa Israel me cwiny i Babulon me cwiny ogiko. Mwaka 1798 onongo nyutu agiki pa ter pa politik pa Papa, ma ki nyutu ne calo le, ma dako me caya pa Ruma obedo i wii.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.

> En otera an woko i Tipu i te; kede aneno dako obedo tung iye lewic ma rangi mac, ma opong ki nying me kwero, ma tye ki wi abicel ki twaca apar. Revelation 17:3.

Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:

I 1798, Napoleon otyeko kwo pa lewic; i 1799, dako ma okeme i wi lewic otho i gyero. I 1989, Ronald Reagan ki George Bush ma madit, gi aryo, gibedo Ladit pa Piny, ma nyutu kare me agiki i 1989. Darius ki Cyrus gicoyo calo Reagan ki Bush ma madit. Nyig lok aryo owaco ni:

> And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Kombedi, an abi nyutu in gin atir. Nen, rwot adek dok obicung’ i Persia; en ma angwen obedo ma loyo gi weng tutwal i loro; kendo ki twero pa iye, kun loro pa iye, obigoyo cwiny gi weng i tung pa lobo me Grecia. Daniel 11:2.

## Awakening

Dwogo ki nino

Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.

Darius obedo Reagan, Cyrus obedo Bush madit, ki adek ma onongo gilubo Cyrus gin Clinton, Bush matidi, Obama the Divider; ki ma angwen, purezidenti ma “far richer”, ma ocweyo globalists me Grecia, obedo Trump. Nying “stir” romo nyutu ni “miyo ocungu.” Ka Trump onongo onyutu kwayo me yero i mwaka 2015, globalists, ma Joel nyutu ni gin “heathen”, gi ocungu.

> Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.

> Wek jo ma pe geno Lubanga omuki, kede bi i Dogola pa Jehoshafat; pien kany an abedo me moko adwogi pa jo ma pe geno weng ma tye i tung kede. Ket gitii me loro, pien kare me loro dong obino; bino, welu piny; pien pach me waini opong, pot me waini oporo; pien tim maracgi obedo madwong. Lukwiyo, lukwiyo i Dogola me Moko; pien nino pa Rwot tye macek i Dogola me Moko. Yowel 3:12-14.

When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.

Ka "jogi ma pe gi yie" oywake, "nino pa Rwot tye tung keken" i bonde me Jehoshaphat. "Jehoshaphat" tye ki poyo ni "gamo pa Jehova"; kede bonde en bene kityeko teto nying "bonde me tero wic." Cak ki 2015 anyim, "lwak mapol" me lobo weng bi cako ceto i apok mapat pat ma kiciko pi enyenyo keken ma dano giyaro pi pe gitero wic me tiyo bot Lubanga. I 9/11, gamo pa jogi matye ngima ocako; kede i 2015, Trump oyaro ni obitemo me nongo kom Poresidenti. I 9/11, kare ma acaki pa kuc me agiki ocako obut, kede kuc me agiki aye cweyo cim me pur obed ma tye me kwanyo; kede i 2015, ki mwaka apar angwen i kuc ma kelo kwanyo ma otam, buk pa Joel oyubo kwer ni ka Donald Trump "opoyo lobo me Grecia," onyo calo Joel owaco, ka Trump "oywake jogi ma pe gi yie i 2015," cim me kwanyo pa lobo weng ocako me otam.

It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.

Rwom madit ni wa myero ngeyo ni adiero ma acel ma kiwaco iye i Daniel apar acel, en tici me poro lok pa Donald Trump. Tedo ma acel i poro lok pa Baibul, ma kiwaco iye i kitap Daniel, en Babilon. Tamo coc pa Babilon i kitap Daniel, ka Nebukadneza pe kityeko ticce ki Inspiration me cweyo cal me poro lok. Tedo ma abicel i poro lok pa Baibul pe opong labongo lok ma owaco rwot ma agiki pa tedo en. Cik me waco ma acel cweyo rwom madit pa Trump calo alama me rwom madit ma acel i neno ma ki miyo Daniel i nino me 22 inyim ka otyeko juko me cham pi sabiti adek.

> But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:13, 14.

> Ento rwot me lobo Persia ogengo an pi ceng 21; ento, nen, Mikael, acel i rwote madit, obino okony an; ki an onongo abedo kun kede rwote me Persia. Kombedi abino me miyo in ngeyo ngo ma bi otime bot jo mamegi i kare me agiki; pien lok me neno dong tye pi ceng mapol. Daniel 10:13, 14.

The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.

Vijon me chapta apar acel nyuto gin ma biro otime bot jo Lubanga i nino agiki, ki ni Trump calo laloc me United States, ci lacen calo laloc me United Nations, obedo ada ma tye ki otum ma pe kato, ma rwate ki ngeno onyo pe ngeno ada en. Ada en obedo ma tek tutwal pi Gabirel me cobo ne bot Daniel, dong i vaasi apar angwen Daniel ocone ki i ngec ma omiyo malak Gabirel ni, “gi me kwalo pa jo mameri” e gin ma giketo pire tek vijon. Pe twero lubo maler wotia pa Donald Trump i porofesi labongo tic kwede Ruma macalo cal me ngeno tindo wot pa Trump ki i rek pa porofesi me Daniel chapta apar acel.

Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.

Trump, macalo lamat pa United States i kare me cik me Sunday, otimo cal me Beast, ki i timo amano en tye ka woro Beast; dong obedo cal me Beast, ci bende cal me woro pa Beast. I Revelation 17, Papasi obedo namba 8, ma en pa 7, ci Donald Trump obedo Piresident namba 8 cako ki Reagan i kare me agiki i 1989, ento bende en namba 6, man nyutu ni en namba 8 ma i bot 7.

In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.

I Apokarip 17:3, kikwanyo Yohani i pat ma pe ngat tye, kun oneno mwonye matye ka keti i wi le ma reri. Mwonye eno gityeko nyutu ne calo Kanisa pa Katoliki bot lwak me Protestant ma dit-dite weng, kadi bene i cawa me agiki gi kano tigo pa yie gi. Ka Yohani oneno ne, Kanisa pa Roma otumu ki rem pa jo ma gubolo pi yie, kede obedo ki nying “Mino pa jo mwonye.” Man nyuto ni kicwalo Yohani i 1798, kun papat obedo ki rem pa jo ma gubolo pi yie, kede kanisa mukene ma me kare ma okato obedo Protestant dong ocako dwogo i lamal pa Kanisa Katoliki pa Roma. Ka iye neno man, Yohani oneno “rwot abiro”; i gi abich dong oboto woko i 1798, ki lobo pa rwot acel tye i 1798, kede lobo eno obedo Amerika (United States). Ento lobo mukene, ma kiromo rwot apar, obino coki; pien i 1798 kun Yohani otye, lobo pa rwot ma abiro pe obino coki. Rwot apar gicwako teko pi cawa pa peko me cik me Sunday, kede gi ceme me miyo lobo pa rwot magi ma abiro i bot le pa lobo ma abich, en ma kityeko mio ne cwer ma kelo tho i 1798.

The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.

Namba "8" nyutu dwogo ngima, ki lwak pa Papa en "8" ma i bot "7" ka bal ma oketo tho pa en oromo maber i rwom ma gin adek pa Draakon, Biisti ki Falz Profet, ma time i bot Cik pa Sande ma bino cokcok. I 2020 jo Globalist osteelo yero ki bot Trump, ki gikwanyo kwo pa en i yoo me Revelation 11. Lami neno aryo pa Revelation 11 ginyutu cok aryo pa biisti me piny, ma gi duto gikwanyo kwo i 2020. Trump obedo Presidendi me 6 ki cako ki Reagan ikare me agiki i 1989; ento, i 2024, bende en obedo "8" ma i bot jo rwot 7 ma ocako con. I 2024 bal ma oketo tho pa en oromo maber, ki ka acel kacel en obedo "8" ma i bot "7", i rwye maber ki lamal me porofet ma tero neno. Ka pe itye ki Roma, pe itye ki twero me lubo tuk pa cal pa Roma.

## MAGA

MAGA

To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.

Pi ngeyo kit ma Trump obedo Konstantino Madit ka mwaka ‘250’ pa Nero gutyeko, onyo kit ma obedo Antiochus Madit i mwaka 207 BC, onyo kit ma obedo purezidenti me agiki, ma yore me ‘golden age’ mamegi weng ocung i kare me miyo America obed ‘madit’, mito ngeyo ni but eni ka acel ocako ki waco ikom Trump ki kit pa porofet mamegi.

The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.

Cal me "adwong" ma kilaro ki lok me Leb Ebiru "adwong", ma kiketo pire kede rek me Leb Ebiru ma acel, apar adek, ki abicel aryo, nyutu ni Reagan obedo rek ma acel, ento Obama obedo rek ma apar adek me wil, ma kilaro ki 2013 ka ladit me Diiro me Inquisition ma lacen kityeko lubo ne Papa me Jesuit ma acel. Pien ladit me Inquisition ocwako woko tic, agiki me bedo ne rwate ki acaki me bedo pa Papa me Jesuit. Rwate meno ikom Papa aryo pa Obama obedo ceng apar adek, dwe adek, 2013. Obama rwate ki rek ma apar adek me wil, ki rek ma abicel aryo obedo Trump.

The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.

Amendment me namba 22 ogamo ni Pulezidenti obed ki kare aryo keken, ki ka wacoyo lok ikom Pulezidenti ma gutiyo kare aryo ma karegi pe gitye macok ki macok, tye aryo keken. Grover Cleveland obedo Alfa pa Pulezidenti ma gutiyo kare aryo ma karegi pe gitye macok ki macok, ki Trump obedo Omega. Grover Cleveland obedo Pulezidenti me namba 22, ki Trump, me bedo Omega bot Cleveland, tye ki lony pa Alfa me "22." Cleveland ki Trump tye calo Alfa ki Omega ma tye kwede cal pa leta me namba 22 i alfabet me Ebrani. Pulezidenti ma gutiyo kare aryo ma karegi pe gitye macok ki macok tye aryo keken, ki Trump obedo ma me aryo i gi aryo meno. Aryo pa Omega nyutu ki 22 pa Alfa obedo 44, cal pa 1844, ma en cal pa law maloro i kare me cik me Sande, macalo law maloro me 1844 ma oyaro ne. Trump obedo dano mapatpat me namba 44 me bedo Pulezidenti, ki en obedo Pulezidenti ka law oloro i kare me cik me Sande.

Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.

Trump kityeko goyo ne calo Cyrus Madit. Cyrus Madit oyaro cik pa rwot ma acel, ki Artaxerxes Madit oyaro cik pa rwot ma adek. Cik ma acel ki ma adek rwate kwede keken, pien Yesu kare weng nyuto agiki ki acaki. Ikare ma cawa "250" pa Nero otum, agiki ne kiketo calo Constantine Madit, Trump obedo kany. I agiki pa cawa "250" ma ocake ki 457 BC, Trump kiketo ne calo Antiochus Madit, ma odwogo ki teko mapol loyo con i mwaka 2024, me tyeko rek apar adek.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Pien rwot me wi lobo obi dok, kadong obi tero dano mapol maloyo ma con, kadong kakare obi bino bang higa mapat ki lweny madwong ki jami me rwate mapol. Daniyel 11:13.

When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.

Ka i cawa pa cik me Sande, ka Roma bino oloyo United States, dong piny weng i wilobo gicweyo me keto wi gi piny bot Roma.

> “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.

> “Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” Testimonies, volume 6, 395.

The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.

‘Piny ma i woko’ gimiyo gi rwate me timo kamano ki Amerika, ma okato twero me lamo pa Piny ma Tye Kacel i cawa me cik me Sande ma bino oyom. Piny ma Tye Kacel obedo rwodi apar pa Revelation 17, ma lamo-gi obedo Ahab, rwot pa dul apar me tung i bor, ma onyomo ki Jezebel. Nyome pa Jezebel ki Ahab, en aye nyome ma kityeko i cik me Sande ma bino oyom. I cik me Sande, Amerika, piny maler pa Daniel 11, kede lec me piny pa Revelation 13, otyeko wot pa ne calo lwak abicel me poro pa Bibul. I Got Karamel, lanabi 850 pa Baal, kede jadolo pa pwot me yath ma gicamo iye meja pa Jezebel, Elijah ologo gi. Amerika kibalo i cik me Sande ma bino oyom, macalo kit lanabi ma pe adier i Got Karamel ma gi ologo. Cokki ki con, lok obedo ikin Elijah ki Ahab kede Jezebel; Ahab nyutu lwak ma obedo apar, ma rwake twero pa ngat ma me acel omako kwo ma pe maleng ki Jezebel. Jezebel tye kitemo ni obin timo kwo ma pe maleng ki lwak weng, ento Ahab nyutu ngat ma me acel ma otiyo kamano; kede Amerika aye ma otho i Got Karamel, ci peke odoko lweta me kwo ma pe maleng pa Jezebel ma me acel. Kum lok pa Daniel 11, en kany i cik me Sande ka Trump ocung calo rwot ma cwiny-tek pa Giriiki, ma ginyutu pire calo Alexander Madwong.

> And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.

> Ci Rwot ma tek obi cake, ma obi loyo ki twero madwong, ki bitimo ka cingone. Ka ocake, lobo ne bi balo woko, ki bi cweyo i yamo angwen pa polo; ki pe i nyithine, pe calo twero pa ne ma en oloyo kwede: pien lobo ne bikwanyo woko, pi jo mapat ki gin. Daniyel 11:3, 4.

Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.

Donald Trump ocung calo "Rwot ma tek" pa Dul pa Lwak ma Kacel, ma kiyaro iye i rek me coc, ci lacen kiyaro ne calo gin mukato pa Aleksanda Madwong. Ka ocung, tung pa rwot ma abicel me poropheti pa Baibul, ma obedo United States, otum; ki tung pa rwot ma abiro, ma obedo me rwot apar i Revelation apar abiro, ocako. Rwot apar ocako tunggi pa rwot ma abiro ki giyee kombedi me miyo tunggi pa rwot ma abiro bot teko pa Paapa, ma obedo tung pa rwot ma aboro, ma obedo me tung pa rwot abiro ma macon. Gin ma giyee obedo me tyeko dwaro pa Lubanga, ki dwaro ne kiyaro rek ki rek i Coc me Adwogi weng.

## Typifying Rome

Calo kit pa Roma

Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.

Vasi 5 okato i 9 me Daniel chapta 11 kityeko omoko gi ki gin ma otime con me porofetik, ma onyutu maber keken calo gin ma otime con ikom teko pa Papa, macalo kiweyo iye i vasi 31 okato i 40 i chapta acel acel. Rek pa gin ma otime con i vasi 5–9 rwate ki rek pa gin ma otime con i vasi 31–40. Rek aryo magi nyutu kare ma teko ma romo nyutu Roma pa Papa, en agiki oloyo bar adek, omedo kongo rwom i kare mo, nyo kica kityeko yabu ma okelo botgi rwot me tung (South) ma omiyi goc ma kelo tho. Ka rek aryo magi gityeko tedo gi mapatpat ki pimo gi ki gin ma otime con, dong gityeko nongo ni atirgi tek loyo. Atirgi tye ikom kit ma gi nyutu maber mapatpat kit ma gitero iye i vasi magi, kacel ki gin ma otime con ma omoko lok ma tye i vasi magi.

The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.

Lok pa gin ma otimore, ma otyeko gin ma rek abich okwako, rwate kede lok pa Roma pa Papa ma kiketo piny i rek 31–40, ki tye macego kwede, kacel ki miyo tung ipiny me cako nyutu Antiochus Madongo i rek 10–15.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Ento otino pa en ma ceke bi pore, kede bi cok lwak madit mapol; acel i gin bi bino nining, bi potho, kede bi donyo woko; eka bi dwogo, kede bi pore, nyaka i ot me cing pa en. Daniel 11:10.

In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.

Calo kaka vasi 10 owaco, Antiochus Madit ogamo nyo oo i boma pa Misri, kany ma ocungo yubu lweny me cobo lwak pa lweny odoco. Lok me kine man nyutu calo poto pa Kacel me Soviet i 1989, macalo kit ma kityeko yaro i vasi 40 me chapta acel kene.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> I cawa me agiki rwot me tung cen obi tuko iye; rwot me tung bor obino i kom iye calo kec ma obur, kede gari me lweny, kede lakit me embalaasi, kede boti mapol; obidonyo i piny mapol, obigoro kede okato. Daniel 11:40.

Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.

Lok me rwom 10 ma waco “bino pire tek, kede obiyweyo, kede obipwodho” obedo ki gin acel keken i Leb Hebru ki lok me rwom 40 ma waco “obidonyo i piny mapol, kede obiyweyo, kede obipwodho.” Rwom aryo magi tye ka nyutu cawa ma rwot me Bore (Antiochus i rwom 10, kede Reagan i rwom 40) oloyo rwot me Cet (Ptolemy i rwom 10, kede Soviet Union i rwom 40). Ataka aryo magi obedo lweny me kwanyo i lonyo ma con pa rwot me Cet (Ptolemy i rwom 5 ki 9, kede Napoleon i rwom 40). Kom rwot me Cet me cako lweny obedo cik ma opoto (nywako pa Bernice i rwom 5 ki 9, kede Cik me Tolentino me 1797 ma opoto ki Napoleon). Tako me lok me lapor ma kiyaro i rwom magi, kede tyeko gi ma oko anyim i gin matime pa piny, bene rwate ki Isaiah 8:8.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> En obi wot iyie Yuda; obi yuto kede obi kadho, obi nongo nyo i ngut; kede pako me bawa pa en obipongo piny pa in weng, O Immanuel. Isaiah 8:8.

When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.

Ka Nabi Isaya oyubu ni lwak pa Sennakerib “bityeko opur ki okad woko,” ento dong en aye leb Ebru acel keken calo ma tye i cing apar ki piero ang’wen. Isaya tero ngec me kare ma Sennakerib, ruoth me bor, ocako piny pa Yuda ma i tung me cen, ento oweko Yerusalem tye, pien otyeko nongo “i lagoro,” calo ka Antiochus otyeko nongo i gonyo i cing apar. Kica pa Sennakerib ne obedo ni Hezekia obalo kwer ki Asiriya, ma nenoni i Hezekia weko golo cir ma kiketo kwede. Kwer ma obale en aye ma pe rwate kwede cik adek ma rwate. Cik adek eni weng tye kwede kwer ma obale; ento ikom Ptolemy ki Napoleon, giyero ni ruoth me bor en ma obale kwer. Sennakerib, ruoth me bor, oyero Hezekia ni okwero golo cir ma kiketo pire.

> Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.

> Kombedi i mwaka me apar angwen pa Rwot Ezekia, Sennakeribu, rwot pa Asiriya, obino i tung bur weng pa Yuda ma kigeng'o ki boma, omako gi. Ezekia, rwot pa Yuda, ocwalo waco bot rwot pa Asiriya i Lakisi, waco ni, “Apoto; dwog woko ki an; gin ma in itero i an, abicobo.” Rwot pa Asiriya otere bot Ezekia, rwot pa Yuda, talanta mia adek me feza ki talanta pier adek me zahabu. Ezekia omiyo ne feza weng ma ononge i ot pa Lubanga, ki i mwoc pa ot pa rwot.

Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.

Lwak me tung lacam pa Sennakerib ogamo pote me Yuda 46 ka otye ka woto bot Jerusalem. En gin me porofeci madit ni Isaiah 8:8 okube kwede lok 10 ki 40, ki mano omiyo lami-angwat maromo adek ikom opoto pa piny pa rwot me i cing pa Soviet Union i 1989. Opoto meno omiyo cako me kare me lok 40 ma peke gin mo iye. Ki i tyeko pa lok 40 i 1989 nyo i bot lok 41, ma tito cik pa Sunday ma bino cokki, tye kare ma peke gin mo i lok 40. Kare meno cako i 1989 ki tyeko i cik pa Sunday. Lok 40 pe tye ki gin me waco ikom kare meno, ento lok 40 twero ngeyo ki yore me rek i rek.

A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.

Lagoro madwong me keto piny lok me con ma kigwoko i mwii i nyig lok apar abicel, obedo coyo pa Aisaya ikom lweny me dwogo ceke ma oyeko, pa piny pa rwot ma i Bor i kom piny pa rwot ma i Cot. Kadi bed ni en obedo kwanyo woko pa Hezekiah ki gwoko kwer ma con me miyo “cero” bot Asuriya, onyo Antiochus okwanyo woko Bernice, onyo Cik me Tolentino pa Napoleon—nyig lok adek weng gicomoko ne ki lok me con ma giyero matek kwer ma opoto woko calo kica ma iye gicako lweny. I kare me purezidenti pa Obama, i tung me State Department pa John Kerry, ludito mapir Victoria Nuland oyweyo revoluson me rangi me cwalo woko gamente pa Ukraine. Kigamo ki kare meno, tung aryo pa lok acel tye ikom Lweny pa Ukraine; Putin owaco ni en kwer ma opoto woko, ento joma gikwanyo ne owaco ni kwer ma Putin okwongo kwede pe obedo i kit ma Putin owaco. Kadi bed ni kwer otyeko keto ne ci opoto woko, onyo i yoo ma calo dwogo, pe romo; pien coc me porofeti keken tye ka coyo ni kwer ma opoto woko obedo kica pi lweny.

Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.

Isaya 8:8 omiyo “lagam” me neno ni rwot me i tung malimo obedo nongo ceto keken nyo i ngot, onyo nyo i wii. “Lagam” meno nyuto Rasha calo wii ma odong tye kun ring opoto i 1989. Rwom me lapor pa gonyo 8 pe keken tye i “lagam” me nyutu wii; ento nyutu pa “ngot” ma nyutu wii—onyo kabedo-weng pa lobo—romo keken kimego ka kigamo ki lok ma con i neno acel keken pa Isaya 8. Neno meno cako i chapta 7, ci i gonyo 7 ki 8, wii kimego ni en aye rwot, onyo lobo pa rwot, onyo kabedo-weng pa lobo. Jerusalem en aye kabedo-weng pa Yuda, ma gwenge 46 kityeko kelo piny gi lwak pa Sennakerib, ento Sennakerib oweko kabedo-weng pa Jerusalem odong tye.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Pien wi Siria en Damasko, kede wi Damasko en Rezin; i kare me mwaka 65, Efraim obibedo opoto, ma pe obedo piny. Wi Efraim en Samaria, kede wi Samaria en wod pa Remaliya. Ka pe ugene, to pe ubibedo atir. Isaiah 7:8, 9.

When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.

Ka dul jo lweny pa Senakerib obino i otuc pa Yerusalem i higni 701 ki con pa Kristo, obino orwate i cing; kede ka otimo kamano, otyeko weko lami me lok pa con pi Russia ma dong obedo bang woto piny i 1989. Ka Antiochus Madit ocako dwogo kedo bot duk me cen, i coc apar obino i twon pa Misiri, ento pe odonyo. Ma tye ki rwom i loyo pa Antiochus i coc apar en ni obedo nyutu agiki pa tic me lweny pa Antiochus ma pe tye ki lut acel ma gonyo atir, ento nyutu ticne i nwoyo dwogo piny ma kun olal. Loyo ne i coc apar nyutu agiki pa loyo mapol. Otyeko tic me lweny pa Suriya ma me angwen i Rafia, ma tyen lokne ‘piny me twon,’ kede Rafia obedo twon, onyo ‘cing’ pa Misiri. Tic me lweny pa Antiochus me higni 219 ki con pa Kristo dok i 217 ki con pa Kristo nyutu orwate kede okabo woko pa woto piny pa Bung pa Soviet i 1989 dok i 1991, ka rwot okabo piny.

Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.

Ki kit me poro, Yesaya 8:8 weko Rusiya—calo lubanga i lweny pa Senakerib, onyo calo ot me lweny ma tek i lweny pa Antiochus—me yaro ni obedo Rwot me South i lweny pa Raphia, macalo kicano ki tyeko pa ves 11. Ka timo kamano, oketo kacel pire kene lok pa kare me woko ma kicano ki nyoka madwong (Rwot me South), beast (Rwot me North), ki lapor ma pe atir (twero pa latic pa Rwot me North), ki rek ma iyie me poro ma kicano ki poro me mwaka 65 i ves 7 pa chapta 7.

Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.

I kom porofetik, bino pa Sennacherib i Jerusalem omiyo acel ikom lagam me porofetik ma tek loyo weng ikom teko pa Lubanga i Buk Maler, pien kany Lubanga ne oketho woko lwak lweny pa Sennacherib me lutu 185,000 i otum acel. I cawa ma con, i oluc pa Jerusalem ne tye Eliakim ki Shebna, cal pa Adventism pa Laodicea ki pa Philadelphia, ma gicoyo gi i yang maloro me 1844 ki i yang maloro me cik me Sande.

> Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.

> Obedo ni i omwaka me apar angwen pa rwot Hesekia, Sennakeribu, rwot pa Asiriya, obino i kom gweng weng ma kigengo pa Yuda, okawo-gi. Rwot pa Asiriya ocwalo Rabshake aa Lakisi odhi Jerusalem bot rwot Hesekia ki jolweny madit. En ocung i tung kic pa wang pi ma malo, i yoo madit me pur pa la-mwako law. En aye Eliakim, wod Hilkia, ma obedo tel i gang, ki Shebna lacoc, ki Joah, wod Asaf, lapoyo lok, giceto bot en. Isaiah 36:1-3.

In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.

I Yesaya chapta me abiro, Lubanga ocwalo Yesaya ki lok bot Ahazi marac, rwot me Yuda, piny me tung me South. En aye piny ma Sennakerib tye lwenyo i Yesaya chapta me aboro, vesi me aboro. Ka Yesaya oneno rwot marac Ahazi, oneno ne i kongo pi me pi ma i wi, i yo madit me pat pa layubo yunyi, en aye kabedo keken ma Rabsake okwere nying Rwot. Yesaya opwonyo ni an kede nyithinda pa an gin alama.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Nen, an ki lutino ma Rwot omiyo an, wan obedo pi alama ki pi gin ma lamal i Isirayel, ma gi oa ki bot Rwot me lweny weng, ma obedo i Got Siyon. Yesaya 8:18.

When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”

Ka Aisaia oneno rwot marac Ahaaz “by the conduit of the upper pool in the highway of the fuller's field,” Aisaia okelo wod pa en Shearjashub, ma piro ni, “jo ma odong bi dok.”

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Ci Rwot owaco bot Isaaya ni, “Wot kombedi me nongo ki Ahaz, in ki Shearjashub, wuowi ni, i agiki pa ol me pi pa kume ma i wi, i yoo madongo pa pach pa lapoyo cal.” Isaaya 7:3.

Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.

Shearjashub nyutu ni lok ma Isaiah ogamo i “agiki pa kanali me pi pa dii ma iwii i wot madongo me paca pa lalwoko rwat” obedo lok ma nyutu jo ma odongi ma gubedo dwogo. Gin ma odongi en jo i buk me Malachi ma kikwayo gi wek gitem Rwot ki dwogo bot en, ki dwoko dongo apar i ot me kobo. Jo ma dwogo bene Jeremiah omiyo calo gi jo ma dwogo inyom disapointi me acaki otyeko time. I chapta 7, “agiki pa kanali me pi pa dii ma iwii i wot madongo me paca pa lalwoko rwat” nyutu ni Isaiah omiyo lok bot rwot marac pa kabedo me cen, ki i Isaiah 36, Eliakim, Shebna ki Joah lagwoko coc gitye ka yubo lok pi Hezekiah, ento Rabshakeh obedo lacong pa Sennacherib.

The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.

Lok me acaki me “agiki me okutu pi pa kumu me malo i yoo madwong’ me puro pa loper me cul” gi nyute Isaya ki wodne; ento lok ma agiki me “agiki me okutu pi pa kumu me malo i yoo madwong’ me puro pa loper me cul” gi nyute dano adek. Lok me acaki ne pi rwot ma iwiye, ki lok ma aryo ne pi rwot ma kiwoko. Rek me yiko obedo odhing’, ma obedo cal me Cik pa Lubanga, ki Cik me Ceng abicel ma nyutu cal me kwanyo woko odhing’ me yiko pa Kanisa ki Dola. I kare me Cik me Ceng abicel, onyo ikom odhing’, tye cal adek; Eliakim obedo Philadelphia, Shebna obedo Laodicea, ki Joab lacoc obedo Sardis.

At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.

Ka i kare me cik me ceng acel, calo gin ma tye i Daniel 11:41, jo mapol gubur woko; ci jo meno gin jo ma gi rwate pi leer ma i Sabat me ceng abic aryo. Jo ma gubur woko i Daniel 11:41 gin Jo Adventist pa ceng abic aryo pa Laodicea, ci Eliakim rwako kit pa Philadelphia.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> I kare eno obedo ni, abi kwaco latic na Eliakim, wu Hilkia. Ki abi yiko iye ki libuta pa in, ki abi tek iye ki apobo pa in, ki abi cwal twero me loyo pa in i lwetne; en bi bedo wuoro bot jo ma bedo i Jerusalem, ki bot ot pa Yuda. Lakii me ot pa Dawudi abi keto i cwacne; obi yabo, ento pe ngat mo bi loro; ki obi loro, pe ngat mo bi yabo. Aisaia 22:20-22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.

> I bot malayika pa kanisa i Philadelphia, i coyo; Gin man owaco En ma Maleng, En ma Atir, En ma tye ki lakil pa Dawudi, En ma oyabo, ci ngat mo pe twero lorone; ci en ma oloro, ci ngat mo pe twero yabone: An ngene tic mameni: nen, acweyo i mede mameni lawang ma oyabe, ci ngat mo pe twero lorone: pien itye ki twero manok keken, ci igwoko lok na, ci pe i weyo nying na. Nen, abi miyo jo me sinagogi pa Satan, magikwanyo ni gin Jo Yahudi, ento pe gin, ento gitito bwola; nen, abi miyo gin bino ci gipako i bot cing mameni, ci gubineno ni an aheri in. Revelation 3:7-9.

Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.

Giketo Eliakim i kabedo pa Shebna, kede Shebna ma i ogeng omiyo cal me Seventh-day Adventists pa Laodicea ma pe gicono kony ki kwena pa kot me con onyo kot me agiki. Kot me con ma i kin kanisa onongo kimiyo cal ki Isaia kede pere ma odok, kede kwena ne onongo kicweyo bot kanisa ma oketo woko, ma kimiyo cal kwede rwot marac Ahaz. Kwena ma oa ki i ogeng onongo kigi miyo bot rwot marac pa bor tung lanyut ma onongo tye ka temo me balo Jerusalem, kede omiyo cal me kot me agiki i yub ki kot me con. Ka kanisa pa Lubanga tye i kiter, kot me con onyo me acaki omelu-melu; ento ikare me Sunday law, kot ocweyo woko labongo pimo. Kwena ma bot Ahaz obedo kwena ma ikin; ento kwena ma bot Sennacherib obedo kwena ma i woko. Dwon me acel pa Revelation 18:1-3 obedo ceto odoco pa kwena pa malaika me aryo, kede obedo ma ikin. Dwon me aryo pa Revelation 18:4 obedo ma i woko, kede obedo kwena me adek. Isaia kede nyathi ne gikelo kwena ma ikin pa malaika me aryo, kede i ogeng, ki kwena ma i woko, tye ngat adek.

Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.

Eliakim obedo jo 144,000; Shebna obedo Seventh-day Adventism me Laodicea ma omweyo woko ki i kamwa pa Rwot i cawa meno. Joab, lagwoko coc, nyutu kwer pa Lubanga mapat ma gicoyo lok me con ma tero bot odhing’, pi ngeyo bendera pa Eliakim ka kiweyo malo.

Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.

Yesaya 8:8 kelo kwena ma tye i Yesaya 6 nyaka 12 i Daniyeli 11:10. Ka timo mano, omiyo gonyo me aryo ni rwot pa lobo odongo pe orem piny ka lweny otime. Bende nyutu nyig lok me tiriti ma obale, ma gityo kwede me cako lweny.

From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?

Kacok ki poto pa Soviet Union i 1989, iye lok me coc 40 nyo cente i “cik me Sande” ma bino macok coki ma ki yaro iye lok me coc malubo ne, tye mwaka 37 me gin matime me porofeci ma lok me coc 40 pe waco ikomgi. Lok me coc 10 oo ki 15 me Daniel 11 giyaro gin matime me porofeci ma pe ki poyo iye lok me coc 40. Gin man twero nene keken ka itiyo ki yore me tic me “line upon line.” “Ka pe un geno, pe ubino bedo matek,” obedo tami me porofeci ma okete i lok me coc adek ma gicoyo 1989; ki guro me gin matime pa lok me coc 8 me Isaia 8 coyo tem pi Eliakim ki Shebna. I neno, onyo pe i neno?

Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.

Daniel 11:41 obedo cik me Ceng Acel ma bino macok i United States me Amerika, ma ginyutu ne calo gin matime con ma otyeko Daniel 11:16.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ento en ma bino i kom ne, obi timo macalo mitone keken, kede pe ngat mo obedo i tung ne; en obedo i piny maber tutwal, ma obibalo woko ki lwete ne. Daniel 11:16.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.

Tim ma otime ma ocopo i mukato pi ves 16 doki i ves 30 i Daniel chapta 11, en aye mukato pa Ruma me jo pe yaro Lubanga. Rek me porofetik weng i Daniel chapta 11 en nyutu cal pa mukato pa Ruma me jo pe yaro Lubanga, onyo Ruma me Papa, onyo Ruma me cawa ma kombedi. Rek acel acel onyo nyutu maber mukato me Ruma, onyo nyutu cal pa mukato me Ruma ma bino anyim. Rek acel acel. Ves ma gigamo maber ikom mukato ma ocopo i Ruma me jo pe yaro Lubanga, gin nyutu cal pa Ruma me Papa. Kum gi, Ruma me jo pe yaro Lubanga ki Ruma me Papa ginyutu Ruma me cawa ma kombedi. Ruma tero vijon; pien ki cako ki acaki pa chapta dok otyeko, vijon tye ikom Ruma.

Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.

Yesu onyutu ni obedo jalup, pi konyo latic pa En me geno ka lupo pa Yuda oyaro piny.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.

> Ka Kristo tye ka waco peko i wi Judas, en bene onongo timo man ki kica bot lacare pa En. Kany, omiyegi adwogi madwong mapire tek me obedo Mesaia pa En. “Acwaco wun mapwod pe obino,” En owaco, “ni, ka obito, wuyie ni AN ATYE.” Ka onongo Yesu bedo gum, calo pe onongo tye ki ngec pa gin ma obino i wi En, lacare onongo giparo ni Lacoo gi pe tye ki ngec me anyim pa Lubanga, ci onongo gicamo En ci gicono En miyo i lwete pa lwak me ludoko kwo. Ki higa acel mapwod pe, Yesu onongo owaco bot lacare ni oyero apar aryo, ki ni acel obedo Diabolu. Kombedi, lok pa En bot Judas, ma nyutu ni kicono pa en onongo ongeyo weng bot Lacoo pa en, bi keto dwong i yie pa jo malubo Kristo ki adier i cawa me kuny pa En. Ci ka Judas obino i ogik ma rweny, gubiro ripore peko ma Yesu owaco i wi ngat ma ocono.” The Desire of Ages, 655.

December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.

December 31, 2023 leone me kaka Judah ocako yweyo caki me nyutu pa kene, ci temo ma i kom ocako. Temo en tye i kom penyo ka Rome pud obedo cal ma okete lok me neno i wet apar angwen, onyo kit obedo oloko? Ka Antikristo ma acel ki United States ocako turo rwot i May 8, 2025, wet apar angwen odong otyeko. Dong ne twero neno ni rwate pa Trump ki Papa Leo kityeko kicalo cal ki Reagan ki John Paul II. Lweny me Ukraine ma ocake i 2014, ka State Department pa United States okelo revoluson me rangi i Ukraine, otime i pulezidensi pa Obama, ma oturo i kare pa papa aryo. Reagan ki John Paul II i wet apar; ci i 2014, Lweny me Ukraine ocako calo lweny me piny ma i geng me wet apar acel, onyo lweny me Raphia. Raphia mito “piny ma i geng,” kede lok “Ukraine” bende mito “piny ma i geng.” I gin lok me kare eno, Obama ki papa aryo gimake lweny aryo me kind lweny adek me i wet apar dok i apar abic. Cik i 2024, Trump odwogo i tyeko me wet apar adek. Kono i wet apar angwen, lok me neno okete pire tek ki obino pa rwate me Papasi pa Trump.

What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.

Gin ma kicweyo tye ni, lweny adek ma i coc apar paka i apar abicel tye calo kete me yo adek, ma gin acel acel nyutu kit pa ribe ma tye i kin Jezebel ki Ahab, ma kelo i Got Carmel i cawa me Cik pa Ceng Abicel. I kare pa Reagan, Jezebel tye i Samaria, kijuko i mung ki rwom me tung ma kiciko i mung. Ci jolam pa Baal ki janabi pa ot me yath giyweyo malo lam me jok pa Katolikisimu ma woke liberal, ma gicwako kwede lamal me cal ma schizophrenic pa Obama me pa janabi ma pe atir pa Protestantism ma odony woko ki pa janabi ma pe atir pa Islam, ka acel kwede kwero pa Min Piny, ki keca madwong’ ki pe ki cik pa Tero me Faransa. Ci Trump odwogo i mwaka 2024, ki ribe ma opene ma tye i kin le ki cal pa en onyutu pire keni i mwaka 2025. Kombedi obedo 2026, ki temo me neno pa woko me tingi otyeko maber, ki kombedi wan tye i neno pa Temo me Hekalu.

Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.

Nyig Loc apar acel otimore atir i lweny i Raphia i 217 kanyim Kirisito, ki nyutu calo Lweny pa Ukraine ma ocako i 2014, ma oyweyo madwong i 2022, kede kombedi tye i doge me giko. Putin obiro loyo, ento loyo eno keken obedo kaka keto cako me agiki ne. Kit porofetik me Nyig Loc apar acel, kacel ki time ne i con i loyo pa Ptolemy i lweny i Raphia i 217 kanyim Kirisito i tyeko me Nyig Loc apar acel me Pot Buk apar acel, rwate ki gin pa con porofetik pa Rwot Uzziah. Ptolemy ki Uzziah ducu obedo rwodi pa Cing, ma cwinygi gityeko rumo pi loyo me lweny; ento cwinygi ma orumo go ogoyo gi piny ducu, kede agiki pa gi rwate ki temo pa gin ducu me cweyo mino i Hekalu i Yerusalemu.

We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.

Wabimedo paro ikom tho pa Putin, ma kelo i lweny pa Panium, matye i rek apar abic, i coc ma bino.

Back to Articles