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# The Book of Daniel - Number One-Hundred and Fifty-Three

Buk pa Daniel - Namba 153

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Rwom pa cal pa tipu pa piny pa rwot ma i Bor ki ma i Tong: Wot ma kato i iye Ot Lamo pa Bibul ki Kit pa Dano

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Piny pa Rwot ma i tung anyim onyutu calo kit ma poto i tempu pa dano; onyutu calo ring i tempu pa kanisa; onyutu calo ring pa dano i tempu pa Kirisito. Kirisito oketo tempu weng, en bene oketo teng weng, ka kidi ma acel i tempu pa Mileraiti ne obedo lok me pwony me “abicel kare,” ma kinyutu ne ki lati aryo pa Ezekiel. I kwer me 1863, Adventizim me Laodikea okwanyo woko “kidi me kor” pa unabii pa gin, ma bene otime i keto me tempu pa piny. Kidi ma okwanyo woko ne kigero ni kiyerone i tyeko keto me tempu, ento ne obedo kidi me poto i kare weng me keto. Ento Lok pa Unabii nyutu ni kidi me poto ma okwanyo woko pa agiki dong obedo wi me kor.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Lacere me "kare abicaryo," calo ma kinyutu ne ki piny ma piny, en "wi" i kom piny ma malo. En "wi," pien i piny ma piny ni Lubanga oyero nyutu Jerusalem calo paco pa En, kama En oketo tember pa En ki nying pa En. Nyaka ma, kun 1798 nyo i 1844, kityeko oketo lacere aryo kacel, "wi" obedo piny ma piny. Kare ma Yohana i 1844 kigamo ni oweko piny ma malo, pien kicwalo ne bot jo woko, piny ma piny odong calo latyeng ma ojeme keken calo lwak acel; kadi pe oyot, mano ne aye paro. Paro meno okigeno ki bolo cik me 1863, ki "bolo cik i Kadesh" ma obedo macer acaki pa Israel me kombedi.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

I ceng me 11 me September, 2001, Rwot omiyo Kanisa pa En pa Laodicea odwogo cen i 1863, odwogo cen i 1888, odwogo cen i 1919, ki odwogo cen i 1957 bot ‘bal me iweyo Rwot i Kadesh’ me aryo. Ento i bal eno, kica ni kidi ma kigiwero obed lac me too, kombedi dong tye katime. En tye katime i gin ma ki layo calo 144,000, ma i botgi Kirisito tyeko rwak kit pa Lubanga ki kit pa dano kare matwal.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Paulo owaco ni kit ma i piny obedo ringo, ki kit ma i malo obedo paro. En bende owaco ni ring (kit ma i piny) obedo tho.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Pien wan ngeyo ni Cik obedo me Lapii; ento an obedo pa ringo, kikayo an bot richo. Pien gin ma atimo, pe ayaro; pien gin ma adwaro, pe atimo; ento gin ma pe amito, an atimo. Ka ento atimo gin ma pe adwaro, an ayaro Cik ni obedo maber. Kombedi pe an en ma atimo, ento richo ma tye iye an. Pien angeyo ni i ringa pe tye maber mo; pien dwaro tye ki an, ento kit me timo maber pe anyuto. Pien maber ma adwaro, pe atimo; ento marac ma pe adwaro, an atimo. Kombedi ka atimo gin ma pe adwaro, pe an en ma atimo, ento richo ma tye iye an. Anongo ento cik ma eni: ni, ka adwaro timo maber, marac tye ki an. Pien cwinya omer i Cik pa Lubanga calo dano me iye; ento aneno cik mukene i lim me ringa, ma cungo lweny ikom Cik pa wii na, ka kelo an i kom Cik pa richo ma tye i lim me ringa. O, dano ma peko omako an! Ngo binen okwanyo an ki i ring me tho man? Roma 7:14-24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Paulo onongo ngene ni i ringo pa en pe tye gin maber mo keken ma obedo iye. Kit me woto ma i ringo pa en, ma ocako kwede ki ma otyeko cweyo iye, ne tye keken me kelo en i richo. Kit magi ne gitye calo cik pa richo, ento Paulo onongo mito gwoko cik pa Lubanga, pe cik pa richo. Cik pa Lubanga, Paulo owaco ni “cik pa wii pa en” (kit pa en ma malo loyo). Waco pa en ne ni, “Ngat mane bi war an ki i ringo me tho?” Paulo onongo ngene ni Lubanga keken aye bi kelo waro, ento bende onongo ngene ni tic me waro mito en bende me rwate iye.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Pien kamano, owadwa ma amaro, macalo kare weng luwo woko, pe keken ka an tye kwedwu, ento kombedi loyo makato ka pe an tye kwedwu, tij i pulo gwoko pa kwo mamegi ki bwoc ki tolo. Pien Nyasaye en ma tye katic iye, me miyo imito ki me timo gin ma en mito maber. Filipi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Dwogo ki bot ring pa tho kityeko timo ne ki twero pa Lubanga, ma onongo okube kwede ki twero pa dano; ci man obedo yore me tam ma Yesu omino bot jo. Kadi ka cik pa richo tye ka timo tic i kit mapiny pa ring, Yesu ogwoko kit mapiny pa ringe piny i cik pa Lubanga, kun ocwalo mito pa en bot mito pa Woono. Paulo onongo twero nongo dwogo ki woko ka obec cwalo mito pa en bot mito pa Lubanga. Kun otimo man, obedo tye ka timo lonyo pa en keken; ci man aye gin ma Sister White rwate kwede ka owaco ikom tic me kwanyo richo woko ki i kwo wa.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> Ngat weng ma pe mito mi keni i lwete pa Lubanga, cwinye tye i kom twero mukene ma tye ka lubo ne. Pe obedo pire keni. Romo waco pi ngwec, ento tye i lwat pa lapur marac loyo. Pe kiweko ne neno ber pa adieri, pien cwinye tye i kom lubo pa Satan. Ka tye ka poyo ceni ni tye ka kobo pimo pa pire keni, ento tye ka lubo doni pa Rwot pa dichol. Kricito obino me buk lwat pa lapur me richo ki i cwin pa dano. ‘Ka Wod bino yweyo unu, dong obinu ngwec adada.’ ‘Cik pa Roho me ngima i Kricito Yesu’ omiyo wa ‘ngwec ki cik pa richo ki pa tho.’ Roma 8:2.

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> I tic pa yubu pe ki loyo dano ki cing. Pe ki tiyo ki teko ma i woko. Piny i teko pa Roho pa Lubanga, dano ki weko ne ki twero me yero ngat mane obino tiyo bot. I loko ma otime ka cwiny keti bot Kristo, tye kede twero ma maloyo weng me bedo ma pe ki cing. Cweyo kwer woko en aye tic pa cwiny keken. En adier, pe watye ki twero me were wa keken woko ki cing pa Setani; ento ka wamito me were woko ki kwer, kadong i peko madwong me wa wacako kwaco pi teko ma i woko ki ma maloyo wa, twero pa cwiny opongo ki teko pa Roho Maler pa Lubanga, kadong gi winyo cik pa dwaro i keto pire tek dwaro pa Lubanga.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> Kit keken ma i iye libera pa dano romo bedo, en bedo acel ki Kirisito. ‘Atir obimiyo dano ki libera;’ ki Kirisito obedo atir. Richo romo loyo keken kun omiyo wic kop, ki obalo libera pa cwinya. Bedo i twero pa Lubanga en dwogo bot keni,—bot madwong atir ki kiti atir pa dano. Cik pa Lubanga, ma ki keto wa i twero ne, en ‘cik me libera.’ Yakobo 2:12. The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Paulo owaco ki dwon madwong, "An aye dano marac! En ngaa ma bi kwanyo an ki i ring pa tho man?" Sister White owaco ni, "Ka wa mito kawanyo wa woko ki i richo, kacel, i bedo ma wa mito kony madwong, wa oyabo dwon kwayo twero ma aa i woko ki i wa, ma malo i wa, twero me cwinya kiketo kwede twero pa Lamo Maler pa Lubanga, ci giworo kica pa mito i tim tic me mito pa Lubanga." I keto kacel bedo dano pa wa ki bedo pa Lubanga pa Kristo, ki i tic pa mito pa wa, wa timo "tic" me kwanyo richo ki i "cwinya" pa wa keken.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Ento gin ma wa myero ngeyo en rwom atir pa twero me yero. Twero me yero obedo twero ma lonyo i kit pa dano, twero me cako yec, onyo me yero. Gin weng kitye i kom tic ma kare pa twero me yero. Twero me yero Nyasaye omini dano; gin mamegi me tic kwede. Pe yin twero loko cwinye mamegi; pe yin twero keken miyo Nyasaye mit pa cwinye mamegi; ento yin twero yero me tije En. Yin twero miyo En twero me yero mamegi; ci dong En bi tic ii yin me mito ki me timo kaka mit maber pa En. Kamano, kit mamegi weng bi kelo i lonyo pa Lapo Neno pa Kiristo; mit mamegi bi bedo i iye keken, paro mamegi bi rwate ki En.

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Paulo onongo ongeyo gin ma adier eni, kede onongo ongeyo ni kit pire ma piny myero obed i rwate me kit pire ma malo, ki twero pa mit pa iye. Pien man, Paulo otho cawa weng.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ki pire-tek pa in ma an tye kwede i Kristo Yesu Rwot wa, ayaro ni: An atho i ceng acel acel. 1 Korintho 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Paulo ongeyo ni myero cawa weng oketo kit ring pa iye i Lacem, kun otimo mano ki mito pa wii me gwoko kit ring pa iye obed i bwono. Omiyo oketo ring pa iye i Lacem.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Gin ma tye pa Kristo gi ocako ringogi ki mitegi gi tami marac. Galatia 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Onongo Paulo ngeyo ni ring me richo bino bedo iye i dano nyaka Dok-bino pa Kiristo, ka gi ma tye ka geno, i cawa me cobo me wang, gibino nongo ring manyen ma kicwero ki ducu. Man aye pingo 1798 oketo cal i tyen me ceng abicel acel (46) ma iyi kigedo Hekalu pa Millerite, pien Kiristo, calo tyen keken, en Lame ma kigi kwo ki tyen me cako. Dul me wi obedo ring, ma ki richo ocako loro wii ikom dano, kede ogolo wii pire me bedo dul me wi ma pe atir. I 1844, ki waco bot Yowana ni, “weko woko” lawi pa Hekalu, ma nyutu i Leb Giriki ni, weyo woko kit ma piny, ma ocako loro wii ikom kit ma wi ma iye Lubanga oyero me keto nyingne; kede i 1798, ring (kit ma piny) kede “con me cwinya gi imaro marac” myero kikome i Misalaba.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

I acaki, ringo pa Kiristo otho i lacer, ka gikweyo ne ki bot jo ma tye kwo. Duk me rwot pa tung piny myero obed piny acel, ki rwot acel, i kite ki Lubanga, kacel ki piny ma tye ki kabedo maleng pa Lubanga i tunggi. Rek ki i rek, “seven times,” kombedi obedo “wii me kor,” pien, ki cakke ki September 11, 2001, Lubanga tye ka cweyo “lwak pa tung malo” pa En macalo liba me nyutu. Lwak eno myero obed piny acel, ki piny eno obed cal pa En kende keken, kacel tiyo kamano i kare keken ma Satan tye ka cweyo “tung” pa en, ma obedo cal pa lam. I buk Ezekiel, chapta 37, ngec me yie angwen opye yie me lok me koth me agiki i bot jo ma dong ocungo calo lwak eno. Ngec me yie angwen en aye ngec me Opuk me 7, ma kany obedo ka mung pa Lubanga otyeko.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Tic me tyeko pa keto ranyisi ocako i October 7, 2023. Cawa me keto ranyisi pa 144,000 kityeko ikare me dwon pa Tarumbeta abiriyo; kadong Tarumbeta eni kwoo adek ikare me tic me keto ranyisi. En kare ducu nyutu cobo pa Islam ikom Piny ma Lamaloyo. Piny ma lamaloyo me roho ma kombedi kicobo i September 11, 2001, kede Piny ma lamaloyo me atir ma macon kicobo i October 7, 2023, i mwaka keken ma janeno aryo mane oneg-gi, gudwogo i ngima. Cobo ma adek obedo i cik me Sunday ma bino kombedi i United States.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Kacel ki 7 October 2023, tung pa Republican ki tung pa Protestant ma atir pa le pa piny tye katico agiki me yiko gi i tung acel ma waco calo Dragon onyo calo Lamb, i kare me Sunday law ma bino cokcoki. Nyutu aryo pa lajal ma i iye ki lajal ma ki woko i Lweny Madit ma ki timo i kare me gin matime me agiki pa histori pa piny, gin aryo tye i histori ma ki nyutu i verse 40 i Buk pa Daniel, chapter 11. Yub me agiki pa tung aryo magi otum i kare me dwon pa Seventh Trumpet. Seventh Trumpet en ma adek iyi Woe Trumpets adek.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Angor adek nyutu yore adek me tio lok me poropheci, kacel ginyutu pire tek alama me yoo pa 7 Okitoba 2023. I angor me acel ki i angor me aryo, lweny pa Islam otim ikom lutu pa lweny pa Roma, ma i cawa me agiki obedo Amerika me Bikeng, macalo ki nyutone ki golo pa Soviet Union ma kityeko kelo ne ki kica me mweno matye ikinyi Antikristo (Pope John Paul II) ki poropheti makwena (Ronald Reagan) i mwaka 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

I pire tek me acel, macalo ma kicoyo i Buk me Revelation chapta 9, tye lok pa nabi me cawa pi dwe 5, ma obedo mwaka 150. I pire tek me aryo, tye lok pa nabi me cawa pi mwaka 391, ki ceng 15. Lok pa nabi me cawa mag aryo gin ma nyutu lweny ma ocakke ki Ruma ma Islam okelo i kare aryo ma nyutu pire tek me acel ki pire tek me aryo. Lok mag aryo eni omiyo adwogi aryo ma pe gin acel i lweny. I mwaka 150 me acel, Islam obedo me "kelo bal" i Ruma, ento i lok pa nabi me mwaka 391 ki ceng 15, Islam obedo me "kwanyo kwo" pa Ruma. Lok mag aryo eni gikubo maber tek. Tyeko me mwaka 150 ma Islam obedo me "kelo bal" i Ruma onyutu cako me mwaka 391 ki ceng 15 ma Islam obedo me "kwanyo kwo" pa Ruma. Pire tek me acel ki pire tek me aryo giyabo gi ki tyeko me mwaka 150, ki cako me mwaka 391 ki ceng 15.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Amerika ma Gutye Kacel pe dong bedo duk ma me abicel i poropheti me Baibul i kare me cik pa Sande ma bino cok, ci keken i kare eno ni, poropheti yaro ni “ogore”. Cawa pa “rugo madongo me piny” ma i Buk me Amon pa Yohana, lwat apar acel, en aye cik pa Sande ma bino cok; ci ka cawa eno obino, oparu me abiro pa Islam bene obino. Obino me cimo agiki, onyo tho, pa duk ma me abicel, ma en lwak pa Loma i cawa me agiki. Tho eno ne onongo otye ki pire me anyim ki cawa mia acel ki abich apar me Islam kwero lwak pa Loma. Ki ngec pa mediya madongo, ma tye ka temo poto piny tic pa Islam ma pire tek i lobo me kombedi, kacce ki ceng 7 Okitober 2023 nyo i kare ma kicono coc man, i ceng 12 Febulwari 2024, Islam otime goro mia acel ki abicel apar ki abich ikom gin pa Amerika i lobo weng.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Mwaka mia acel ki apar abicel me Islam me goyo peko bot lwak pa Roma, ma okelo i nego lwak pa Roma i kec ma acel ki kec ma aryo, dong ocobo i histori pa kec ma adek; pien man en aye kit ma timo pa lok pa lanen ma gin adek timo. Goyo dwono pa okwer ma 7, ma en keto lanyut pa 144,000, ma iye rwom pa Lubanga ki dano time, macalo ma kiloko kwede kube pa lat aryo, tye ki alama me yo adek. Makwongo en piny ma lamal me cwiny, ki ma agiki en piny ma lamal me cwiny. Alama me yo me otum en piny ma lamal me ada.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

I higa 2023, duny ma aryo pa Tarumbeta me ciko pa kop madwong ma adek onyutu ni lweny pa Islam obedo medo gidwong, ka ocwe i kare ma bitye ka ‘kwanyo peko’ bot lagoro ma i piny. I higa acel eno, jo me miyo cikke aryo — tong pa Republican ki tong pa Protestant ma atir — odwogo i kwo kede cako dwoko pire kene i tonggi me cal me agiki. Pi tong pa Republican, en obedo cente pa twero pa Protestant weng ma oweko adwogi woko, kacel ki twero pa Republican weng ma oweko adwogi woko, me yubo tong acel ma obedo cal pa lagoro. Pi tong pa Protestant ma atir, en obedo cente pa rwom pa Lubanga kede rwom pa dano, kun tong eno oloko kica ne ki i Laodikean, odonyo i Filadelpian, me nyutu cal ma mapat ki cal pa lagoro. Higa 2023 obedo piny higa 2001 ki higa abicel aryo, me nyutu i kit cal cente pa rwom pa Lubanga kede rwom pa dano.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Gin mukato weng man tye i coc me 40 pa Daniel 11, en aye coc ma kigolo ki lac, ma okelo medo me ngec i 1989, ma kiloko ne ki cal pa Lacer Hiddekel. I gin mukato me lanen pa coc en, tic agiki i Kabedo Maler Maloyo Weng kityeko timme keken, ma en aye ler ma kigolo ki lac i 1798, ma kiloko ne ki cal pa Lacer Ulai. Cako me coc me 40 nyuto cawa me agiki i 1798, ki giko me coc en nyuto cawa me agiki i 1989, ki lacer aryo ne giromo bedo acel i gin mukato me coc me 40, macalo Tigris ki Euphrates (Ulai ki Hiddekel) gitimo ka nono mapwodgi ocito i Persian Gulf.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Tipu pa Rwot Lubanga tye i tung an; pien Rwot olubo an me waco ngec maber bot joma luny; ocwalo an me liero joma cwinygi opoto, me cwayo kica bot joma kigoyo, kede yabo ot me tur bot joma kicwiye; me cwayo mwaka me kica pa Rwot, kacel ki cawa me goro pa Lubanga wa; me poyo jo weng ma tye ka yubo; me keto bot joma tye ka yubo i Siyoon, me miyo gi ber pa kite ikom lacer, mor me pwonyo cwiny pi yubo, lubaro me pako pi tipu pa bedo matek; pi gilwongo “yat pa rwom maber,” pur pa Rwot, kuti obed gepako.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1-11.

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