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# The Book of Daniel - Number One-Hundred and Eighty

Buk me Daniel - Namba 180

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Kabedo me cung pa janabi pa Rome, Makabi, ki cawa ma kombedi: Tito i neno pa Daniel

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Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith ocoyo ni, “Roma odoko ka atye kacel ki jo me Katonda, jo Yuda, pien dyer, mwaka 162 BC.” Loyo me kare-ni, lulub ngene me kare mapol keto nino meno ni 161 BC, ka Smith bene tyo karo aryo loko me 161 BC, i buk acel meno. Alimo ni, lok man me 162 BC obedo bal me coc.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “Ki i mwolo 23 ki 24 gitye kawo wa piny i tung-tung man me butu ma obedo i kin Yuda ki Roma, mwaka 161 BC, wa i kare ma Roma otyeko nongo loc pa lobo ducu.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Lok apar acel ki apar aryo nyutu loyo ki gin ma omede pi Lweny pa Raphia, ma otime i higa 217 BC, i tung Lwak pa Seleucid, ma Antiochus III Madit otero, ki Lwak Ptolemaic pa Misiri, ma Rwot Ptolemy IV Philopator otero.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Lweny pa Panium, ma otime ka otyeko mwaka apar abicel aryo, i mwaka 200 BC, obedo dok ikome piny pa Seleucid kede piny pa Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Lweny me Makabee, ma ocake i 167 me anyim Kristo, en gonyo pa Yahudi ikom temo pa lobo me rwot pa Selesid me gengo tic me dini pa Yahudi ki me keto kit pa Giriki.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Dwoko yero me Tempol ma aryo i Yerusalem, ma nyutu gin matime macon ma gi poyo iye i cawa me Hanukkah, otime i higni 164 pi con me Kristo, higni adek pi con me ‘league’ me verse 23. Gin man otime piny ka yore me lweny ma Maccabees otyeko maber bot lwak pa Duk madit me Seleucid, i bug pa Antiochus IV Epiphanes ma nying ne pe ber, ma oyubu Tempol kede ogengo yore me yie pa jo Yahudi. Tho pa Antiochus IV Epiphanes otime manok piny ka loyo ma gi poyo iye i Hanukkah, kendo thone nyutu cako wot piny me twero pa Suriya kobedo kono anyim i gin macon.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

I mwaka 200 me anyim bino pa Kristo (ma bene obedo cawa me Lweny pa Panium), Roma, pi kare me acel, oketo kene iye i lok mukato me porofetik me Daniel, i dyer 11. Kany tye cal ma ocwero neno. Teko me lingo pa ne ma ki katiro i lok mukato meno nyutu tic pa Jezebel, cal pa kanisa ma turo tol ki i pot piny. Jezebel onongo i gang i Samaria ka laco pa iye Ahab onongo tye ka neno lanenogi ma Elijah ogero gi. Herodias pe onongo tye i yubu me bino pa Herod, kany ka nyare, Salome, oyaro Herod. I lok mukato me United States, Papasi, ma kiyaro pire calo dako me ribe pa Tyre, kiketo iye piny, tino i otum pa higa 70 me cal. Ci dong cako yabo wer me bwonyo bot rwodi me piny. Mwaka 200 me anyim bino pa Kristo cimo cal pa cawa ma ocako yabo, pe ki mung, bot rwodi i kare me agiki, ma con anyim bino pa cik me Sande ma tye ka bino cok coki, calo kit ma kicimo iye i tito 16.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Mapwod pe otime “rwom” me Yahudi i 161–158 BC, Makabee gi dok cweyo Ot pa Lubanga pi tic me Lubanga, calo ma gityeko coyo i Leyo me Hanukkah i 164 BC. Bang hinyen adek, kun gi tye ka mede i lweny ki Jo Siriya, Yahudi me Makabee gi kwayo Roma pi kony. “Rwom” ki Roma ma i kare eno kicweyo obedo temo me porofeti pi lakwana me porofeti pa Lubanga i kare me agiki.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Historia nyutu ni 161 BC obedo kabedo ma “league” otime; ento jo macako gibaro ni en 158 BC. Miller obedo atir, onyo jo historia ma kombedi gin aye gitye atir? Miller omedo mwaka 666 i bot mwaka 158 BC, kacel ki meno otamo ni obedo mwaka 508, cawa ma “the daily” kikwanyo woko. Yaro nininge; ento bino bedo tek loyo tutwal, ka pe con pe romo, me nongo kony me historia pi 158 BC calo “league” ma i tung Jo Yahudi ki Jo Rumi.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Wek 16 obedo cik me Nino pa Yat, ento ma pe ka dano oo i kare meno, Roma donyo i ngec me tic me yore me cako cing i mwaka 200 BC me cweyo anyim. Peko pa Maccabean ocako i Modein i 167 BC, dok i agiki gin odwoko ot lega me Yehova me lwongo kwo doko i 164 BC. Ka dok aa i 161 BC nyaka i 158 BC, jo Yahudi donyo i kubo pa cik ki ryeko pa Roma. 161 BC nyaka i 158 BC nyuto kare ma mito me cweyo “kubo.” Ngec man nyuto “kubo” ka rwate ki tyen lok pa jo moko ma neno akwana me kare, dok bene ki cati ma cing pa Rubanga ociko, ma pe myero lokke.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Jo me lok pa yore gi mino wa ngec ni kit me gonyo cikke me rwom i kin lobo macon, calo Juda ki Ruma, i abicel aryo me kare ma pud pe obino Kristo, onongo okato-kato ki kit ma obedo kwede, protokol me diplomatik, kede yore me twero ma kitye kwede. Makwako jami, kit en onongo cako ka but acel oyaro mito me keto cikke me rwom onyo rwom me kony kwede but mapat. I kit pa Juda ki Ruma, Juda ocako kube ki Ruma me tet rwom me kony ma kicike ki cik.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Yo me diplomatik gubed kiketo i tic me cwalo lok me kwayo ki cako waco me cobo. Man myero obed kwede cwalo ambasada onyo envoyi i Roma me oro pire kwede rwodi onyo lamat ne. Ka waco me cobo ocake, dul aryo gubed waco lok me cik me cobo ma kikwayo. Man twero bedo ki dii mapol me waco, cwalo ki dwoko baruwa me diplomatik, kede bene bedo ki joma i tung cen onyo lamedo me konyo mede waco. I kare me waco me cobo, dul acel gubed paro lok ma dul mukene okwayo, ki twero cwayo lok me dwoko onyo yiko lok mogo. Kit man twero bedo ki paro ma pire tek, waco kwede lami me tam, kacel ki teto lonyo ki bal ma twero aa ki cik me cobo ma kikwayo.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Ka tung aryo ogola lok me gonyo, ki coyo coc ma lamal me cato lok ki cik ma tung aryo ogola. Ci gonyo obinongo mito moko ada bot jogi ma tye ki twero i lobo acel acel. I kit pa Lom, man romo bedo ki yeyi pa Senet onyo pa dul mukene me lube. Kamacalo, i Yuda, gonyo bino mito yeyi bot lupwot ne onyo bot kac me lube pa lobo. Ka dong kimoko ada, gonyo bino keto i tic, ki tung aryo bino bedo me winyo lok ki cik ne. Man romo bedo ki kit mapatpat me tiyo kacel, gonyo me gwoko kacel, rwate me yubo ki yuto, onyo kit mukene me tic me lobo ki lobo ma ki keto piny i gonyo.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

I cawa aryo me anyim Kristo, wot ki Judea (ma tye i tung arii me Mediterranean) dok i Rome (ma tye i tung cen me Italy) obedo tic ma tek kede ma mito cawa mapol, pire tek ka paro peko me yore me wot ki kobo gi pa kare macon. Dira ma i bot Judea ki Rome orom ki 1,500 ci 2,000 kilometer (930 ci 1,240 mail), yube ki yoo ma kiyero. I kare macon, wot i pi madit dong otito loyo ki wot i te piny, kede ma tiyo maber; entono wot i pi madit tye labolo ki yamo ma loyo. Wot ki bote ki poto me Judea dok i poto me Italy (macalo Ostia, poto pa Rome) romo ako cabita mapol, yube ki gin calo kit yamo, rwol me pi, ki kit pa bote ma kityeko tic kwede.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Wot i lobo ki Judea dok Rome onongo obedo ma tingo kacel ki tek madit. Jo wot myero gikwanyo i lobo mapol, macalo got, bur, ki wang pi, kede gicoo kwede peko macalo jokwac ki lobo ma pe giwelo dano. Giyero ni wot ka tyen onyo i gari ma farasi golo twero kato dwe mapol. Cawa me wot bene onongo gimiyo bedo ki gin calo: kit pa yoo, tye pa kabedo me bedo ki kabedo me ce, kede mito ce ki medo jami me tic i yoo.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Ka Yahudi me Makkabeo otemo me yubo kica ki Rome, onongo myero gi ocwalo ambasada bot Rome. Ka jotelo me Rome otyeko ywayo ambasada magi, bene obedo kare me lok me cobo. I tamo me gin mukato, pien peke rekot ma kicoyo maber, ka kica ocwinyote maber, onongo myero kikelo odok i Yudea pi moko, ci romo myero kikelo dok i Rome pi moko ni Yahudi oywako ne. Pe yot keken me geno ni pore me yubu kica i kare meno onongo romo tieko i cawa acel, ka en aye, twero ni “kica” nyuto pore ma ocako ki 161 BC nyaka 158 BC rwate maber ki rek mapatpat me lok me lanabi ma nyutu gin mukato ma kelo bot cik me Sande i tem apar abicel.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Ligan” ma lulubbe jami acel ma joloko me yat acel-aciwo awobe ni Judio me Maccabean pe aye ocako, otyeko i Yudia i mwaka 161 BC. Cik me kwede obedo ni Judio dong mito kony i kom jo Syria ma gucako lweny kwede cake ikwanyo megi i mwaka 167 BC. Ikwanyo meno ocako pien Mattathias, lawoti me Judio, kacel ki awot-nyare dyer lima, tutwal Judas Maccabee, gucako kwero cik me Hellenization ma rwot me Seleucid, Antiochus IV Epiphanes, ocwalo i wigi. Cik magi ocako ka i tye ka temo jukwo tic me dini me Judio kede ka balo jo ni gugam doggola me Greek ki nak me tic megi kede adwogi megi.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Gin ma ocako gonyo en otum ma otimore i gweng Modein, kama Mattathias ogamo woto ki cik ma ocimo ni omi miyo cegi bot nyasaye me Grik. “Modein” kicako ne ki Leb Heberu “modi’a,” ma tito “nyuto” onyo “goyo kong.” I goyo kongone, Mattathias ogeno Yudayo ma oweyo yie, ma obedo ka otur me miyo cegi; en kede nyithine gi owil, gi odonyo i got, gicako lweny me timo i imaro me got gonyo luti pa Seleucid. Gonyo pa Maccabee odongo pi higa mogo, ikare man Maccabee gicamo i lweny mapol gonyo Seleucid gi luywara-gi. Ata ka Seleucid gi luywara-gi gitye ki dano mapol woko maloyo Maccabee, kede gik me lweny ma rwate maloyo pa Maccabee, ento Maccabee ginywako lamal madit moko mapol.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Ker mar Seleucid no tye ka temo cako keto dini me Girik i kom Jo Yuda, dok Jo Girik miyo gin acel ki jo globalist me nino me agiki. Dinigi otye ka nyutu i woke-ism ma kombedi tye ka icwalo i kom United States ki i kom lobo, ki teko me jo globalist ma tye i yo me banki, media mapol ma lobo lwongo mainstream media, kabedo me pwony, kacel ki kwanyo peko pa peko me twero me gwoko kit me woko pa wi lobo acel acel, ki i yoo me cako donyo me jo mobo ma pe tye ki cik. Ka Antiochus Epiphanes otye ka cako keto dini me Girik i kom Jo Yuda, jo Yuda mukene bene no tye ka kube ki ticce. Jo Maccabees nyutu kibina acel pa jo Yuda ma opok ki yubu adwong, ma no tye ka gengo dini me Girik, ento bene no tye kibina mukene pa jo Yuda ma opok ki yubu adwong ma no tye ka konyo tic me cako twero dini me Girik.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Lok matidi apar abicel en cik me Sande ma tye ka bino cok coki, ki rwate me adek pa diragon, le, ki lanen ma pe adier. I anyim pa lok me kare man, tye lok matidi apar adek nyaka apar abich, kama lweny adek me lok matidi apac tye ka time: i lok matidi apar (1989), i lok matidi apar acel ki apar aryo (lweny me Ukrein), ki Lweny me Panium. Lweny me Panium nyutu lweny ma iye le me piny ma tye ki tung aryo oloyo filosofi me dini ki me poritiki pa jo globalist.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

I lweny meno, Raisi me agiki pa United States myero oyubo bal me loyo pa Putin, kacel ki poto ne ma odugo lacen, ma kinyutu i rek namba 11 ki 12. Obi medo kube ki NATO onyo ki United Nations pi yubo bal ma obino ki poto pa Rasha; ci i kare me kube meno obi cako lweny ki United Nations i Lweny me Panium. Lweny me adek me rek namba 40, obi bedo calo lweny me acel me rek namba 40. Cal ka Dul me Soviet obol woko i teko me cente kacel ki teko me lweny pa United States, jo globalist pa United Nations gibed ma pire tek me time dok “perestroika,” gin ma dit i temo pa Gorbachev me yubu odoko Dul me Soviet; kadi bene i agiki, gin ogikonyo i ngolo kit-tic pa Soviet kacel ki opoto woko lacen pa Dul me Soviet.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Lweny me adek ki nyutu ki lweny me acel, kede paco me cente ki paco me lweny, Trump, macalo ma kityaro ne ki Reagan, bimiyo Dul me Lobo Kacel donyo i “perestroika,” ma nyutu ni obedo “dwoko kit” onyo “dwoko kwo.” Dwoko kit en bimiyo Amerika ma Kacel bedo i wi kit pa larwot apar, ma en aye Dul me Lobo Kacel. I lweny ci, twero pa Papa binyutu pire kede i gin matime, kwongo ni en obedo ogwok pa kit ma Trump ci tye ka mako.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

I gintic acel acel man, Trump obi nonge ki lweny me i agiki ma biterone me dwogo ne, macalo Abraham Lincoln bene iterone me dwogo ne. Lweny me i agiki bino bedo i tung dul aryo ma gilo keken, ma ocako woko ki yie, i iye United States me Amerika. Dul acel obedo jo ma kicamo dini ki tito me paro pa woke-ism, ma gin globalists ma golo anyim i dul aryo me polityik. Dul mukene (MAGA-ism) giloko ni gin Protestants ma atir, kadi ka gi rwenyo likwong meno i 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Dul pa Rupirident, ma kicako nying MAGA-ism, obedo ma kigamo i waci ma pe kakare ni gicungo Protestantism ma ada ki Konstituson. Woke-ism waci ne ni obedo dini pa Dako Lobo, New Age, ki geno ni Konstituson gitiyo kwede kaka kit me yore pa lwak dong tye kombedi, ento pe ki tam ma ojuki pa Founding Fathers.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathias (Trump) bi tyeko temo pa Demokarat ma globalist-ki progresiv i United States me Amerika, calo kit ma ki nyutu kwede lweny me gelo teko ma ocake i Modein i 167 BC. Ci Trump bi dwogo keto kit ma otime i 164 BC, ka Makabee ne dwogo kwero tempul, calo kit ma ki gwoko ki gam pa Hanukka. Ci i kare ma ki nyutu ki 161 BC oo i 158 BC, Trump bi cako tuk ma agiki pi cweyo cal pa lwak pa Papa, ma obedo cal me nyutu rwom ma pe ki cik me teko pa dini ki teko pa politiki. I 158 BC leegi bi keto i tic, ka cik me Ceng Sande me coc me apar abicel, ma obino oyot, kibigwoko matek.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Rwom 11 pa Daniel acaki nyutu kit ma Ruma i piolitik omako twero me loyo; ci kuno, Daniel dwoko odoco ki yubu ne mapol gin matime acel acel, kede yore mukene ma nyutu kit ma Ruma otimo bot jo pa Lubanga i gin matime man keken. Ki rek 16 nyo rek 19, kityeko yaro gin adek ma gengo Ruma me adwogi omako lobo weng. I rek 16, Ruma me adwogi oloyo Suriya i 65 BC, ci kinyi Pompey oloyo Yudea i 63 BC. Rek 16 nyutu kare ma Ruma myero obedo i piny ma lamal, ci ka timo mano obedo cal pa cik me Ceng Sande i rek 41 i rwom 11 kene.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Gin ma pire tek me nyutu ni lok me con pa tic me loyo otime i 63 BC [ma rwate ki 1863], i tung lweny me iye jo ma otime i Jerusalem. Uriah Smith owaco ni, "Kun Pompey odwogo ki dwec me lweny mabalo bot Mithridates, rwot pa Pontus, jo me poro aryo, Hyrcanus ki Aristobulus, gitye ka poro pi rwot pa Judea."

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Nying “Hyrcanus” ki “Aristobulus” duc obedo ma gubino ki i dho Grik, ci gitye ki tero me dano i kare me lok me itic, mapatpat i kit me lok pa jo Yuda i kare me Hellenistic ki i kare me odynasti me Hasmonean. “Hyrcanus” oaa ki i lok me dho Grik “Hurkanos,” ma twero bedo ni oa ki i lok “hurkan,” ma tego ne “rwot” onyo “ogwok” i dho Persian. Hyrcanus obedo nying ma lulam Hasmonean mapol gucwalo. “Aristobulus” tego ne “latit cing maber tutwal” onyo “lajuko maber tutwal.” Aristobulus bene obedo nying ma lulam Hasmonean mapol gucwalo. “Hyrcanus” ki “Aristobulus” duc obedo nying ma gubedo kacel ki jo ma tye ki tero me dano i lok pa jo Yuda i kare me Hasmonean. Gin gubedo lulam ma guwoto ki tic mapol madit i rweny me gwoko kwaro ki cweyo me piny me Ker me Hasmonean i Judea. Jokwede ma gubedo nyik pa Hasmonean kingdom i kare pa Christo, ki jo ma gucako nyutu gin i kit me lanebi, obedo jo Pharisees.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Ka Pompey omako Jerusalem ki lweny, dul aryo me cing weng gikwanyo acakki gi dok i cawa me lweny me golo cing ma kicako i Modein i 167 BC. Ka gicelo Pompey iye i lweny man, ogamo maber ni omako Jerusalem, ci dul me cing pa Aristobulus ogamo maber ni gigengo ne, ento dul pa Hyrcanus ogamo maber ni giyabo bur bot Pompey. Enokare Pompey ocako lweny i Jerusalem, ci inyo pi dwe adek Jerusalem obedo i kom twero pa Rome kare weng.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

I lok 19, Misiri—geng ma adek, ma agiki—Loma otyeko ogoyo ne. Dong, i lok 20, nywol pa Kirisito kimiyo angeyo, ka Daniyel cako yaro kit ma Loma bino yiko jogi pa Lubanga i gin matime man. I loke 21 ki 22, Kirisito kigobo i musalaba. I lok 23, kwer ma ocako i 161 BC dok otum i 158 BC, kimiyo angeyo manok piny i loke ma tito musalaba, ka jo Yuda ma golo yore giporo ni, ‘pe watye ki rwot, ento Kaesara.’ Rek pa jo Yuda ma golo yore—ma giyaro gi Makabbi—ma gigengo ceto me filosofia pa dini pa Giriki, kede ka gitimo mano gigero rwom ma pe ler ki Loma, bino anyim lok ma kimiyo angeyo gin matime pa musalaba, kun puo me rwom ma pe lergi onyutu weng.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekinah pe odwogo i Hekalu ma kilweyo bang kare me otongo i lweny ma oromo pi 70 mwak. Raka me laneno ma agiki, ma Malaki oyaro, kimiyo macalo i tung cen pa karne me abicel anyim Kristo. Pe onongo tye gin ma ngene onen pa Lubanga, kede pe tye raka me laneno, pi mia mapol me mwak, mapat ki kare ma Maccabees ojeng bot lony pa Jo-Greek ma tye ka cwako piny weng. I cako me goyo cinggi, gityeko gin ma pire keken ma Ptolemy ki Ladit Uzziah onongo gutemo, ka ladito aryo onongo gutemo bedo calo jadolo kede me miyo sadaka i Hekalu.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Jonathan Apphus (bene pe nge tye ka lwongo en ni Jonathan Maccabeus) obedo acel ki i otino pa Mattathias, ma ocako Maccabean Revolt, kede en oyubo tic maduong i telo rwot me jo Yuda me kwanyo lwen ikom Seleucid Empire. I nyuma to pa owote Judas Maccabee i lwen, Jonathan ojolo tel pa jo lwen me Maccabean. Makato tel me lwen kede me polityk, Jonathan bene ojolo tic me lakwena madit, ka tye ka timo tic calo jatelo me cwiny pa jo Yuda. Tic pa Jonathan me rwot kede bene lakwena madit ociko lok maduong i kite me kwena pa jo Yuda, pien ogwoko teko me polityk kede me dini weng but ka i dynastiya pa Hasmonean. Tel pa en okonyo me cingere cwercwiny me jo Yuda me bedo gi rwot pa gin kengi, kede me cako cing me rwot pa Hasmonean i Judea.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Adwong atata ma Ptolemy otwero timo ka lakwena me Raphia otyeko, ne otimere atata i cako me cuny Maccabees. Ne en adwong acel ma layub me lubanga gengo i kare me kabaka Uzziah, ento obedo ni kony ma Maccabees ne giyero ni gitye ka gwoko tic me hekalu pa Lubanga, ne obedo nyut me bal ma pe olube ber, kadi wa ki ngol me cemo, pa rwom me rwate me kanisa ki pa stato; ci ka man, eni nyutu ngol pa Protestantism ma odwong ni oto labongo adwong me apwoyo, ma kombedi tye ka coko kendegi me konyo Trump i kwede rwate me tieko me woke-ism pa Biden ma tye pa globalist.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Baibuli pwonyo ni ibi ngeyogi ki nyigogi, dok Farisayo i kare me Kristo ne gin jopok mapol adok me dynasti me Hasmonean ma ocako ki Mattathias. Mattathias, kacel ki ngol ma en ocako, ne oywalo nyig me Farisayo, calo kwo joma Protestanti ma olal i ye ma tye ka cingo tung me “Make America Great Again”. America ne obedo ma dit ka Cik me Constitution ne oneno ni kereke ki gavumenti myero pe oribore keken, ento i cing cing me cura marac ma kikelo ki loc ma kiyubo piny i dyel me Hanukkah, rwom me cako cik me Sunday bino wawoto i lela.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> Pud con, gin ma gityeko cwalo adiera pa kwena pa malaika me adek kityeko pi kare mapol kicano gi calo gi ma cweyo lworo keken. Lok ma gi ocoyo ni pe-yiko me dini biromo bedo ki twero i United States, ni kanisa ki gomenti bibedo keken me cweko piny bot jo ma gicungo cik pa Lubanga, kigamo ni gin ma onge mot, kede gin ma pe rwate. Gicoyo ki cwiny mapol ni lobo man pe biromo bedo mapat ki gin ma obedo con—lwak pa yot me dini. Ento ka lapeny me keto cik me gwoko Sande kikingo matek i piny weng, gin ma pi kare madit gityeko wiyemo ci pe ki geno dong kineno ni tye ka tulo ikom wa, ci kwena me adek bi kelo lapok tic ma onongo pe romo bedo kwede con.

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> I karo keken, Lubanga dong ocweyo latica pa En me ciko bale, i piny ki i kanisa. Ento jo mito lok me lec me kirwaco botgi, ki ada ma maleng, ma pe kiyiko, pe gi yeo. Jo mapol ma gitye ka yubo kit, ka gicako ticgi, gicimo wiya me timo gin gi ki poyo wii madwong i guro bale pa kanisa ki pa piny. Gibedo ki geno ni, kun yero pa kwo pa Kricito ma maleng, gibiro ywayo jo me dwogo bot lok me kwena pa Bayibul. Ento Roho pa Lubanga obino ikomgi calo obino ikom Elija, omiyo en ociko bale pa rwot marac ki pa jo ma odwogo woko bot Lubanga; pe ginywako wii me waco lok me Bayibul ma oyot ma malara—lok me kwena ma ginywako wii pi cweyo. Gipungo cwiny me nyuto ada ki ngwec madwong, kacel ki kine ma kelo peko bot cwinyo. Lok ma Rwot omiyogi giwaco, pe ki lworo pa ngo ma bito bino, jo myero winyo yabe me keb.

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> En aye, kwena pa lami maleng me adek obiwaco piny weng. Ka cawa obino me miyo en ki teko madwong loyo, Rwot obitiyo ki gin me tic ma piny, obitel cwinye pa gin ma gicoko kene maleng pi tic pa En. Latic gibibedo kigeno pi luco pa Cwinya pa En, ok pe pi pwony me kacung me buk. Dano me yie ki kwayo gibigonye wot woko ki kwec maleng, giyaro lok ma Lubanga omiyo gi. Richo pa Babilon gibiyabo piny. Adwogi ma goro cwiny me gengo matek kit me timo pa kanisa ki twero pa lobo, donyo pa sipirituwalizimu, keno ma mape gineno ento oyoto maber pa twero pa Papa—gin weng gibiyabo piny. Ki cik ma goro cwiny magi, dano gibipungu cwiny. Alufu ki alufu bibewinyo, ma pe giwinyo kare mo keken lok calo man. Ki cwiny ma goro, giwinyo lagam ni Babilon en aye kanisa, ma opoto piny pi balo pa en ki richo pa en, pi kwanyo woko ada ma adwong ma ki cwalo bot en ki i polo. Ka dano gidok bot lapwonygi me con ki lapeny ma goro cwiny, “Gin man en kamano?”, lapwony pa kanisa ginyutu lok me yabu, gilago gin ma lubo cwiny, me piyo lworogi ki cego cwiny ma ogoyo. Ento pien jo mapol gikwanyo woko conge cwinye ki twero pa dano keken, gi kwayo lok maler, “En aye ma Rwot owaco,” latic pa kwena ma dano mapol gikwanyo, calo Farisi pa con, ka twero gi gipenyo, gibipongo ki kreno, gibiwaco kwena ni en aa ki bot Setani, kede gibiyubu jo mapol mamegi mito richo me kemo gi ki lok marac kede me poto gin ma giyaro en.

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> Ka kec man omedo opong i kabedo mapat manyen, kede wii pa dano kikwayo bot cik pa Lubanga ma kityeko tuko piny, Satani ocako matek. Twero ma ocunge kwede kwena obimiyo keken jo ma gikwanyo en cwinyo matek. Lam pa ker gibitemo ki rwom ma romo yaro pa dano me kwanyo i kan ler, pi pe oler bot diergi. Ki yo weng ma tye i komgi, gibitemo gidoko piny lok me lapeny magi ma tye pire kwo. Ker kwayo lwak ma tek pa twero me Gavumenti, kede i tic man, jo pa Papa kede Jo Protestanti gicako obedo acel. Ka gol me buko yaro Sande omedo bedo ma cwiny tek kede ma gicimo maber, cik bibikwayo ikom jo ma gwoko cik pa Lubanga. Gibiyaro gi ki fine kede gibiketo gi i ot me twec; kede mogo, gibimiyogi kabedo me dwong, kede gonyo ki ber mamoko, calo yewone me weyo genegi. Ento lagamgi ma tek en ni: “Nyutowa ki lok pa Lubanga bal wa”—dwaro acel keken ma Luther otyeko yubo i kare calo eni. Jo ma giyubo gi i wang Kot gikwanyo ada ki rwom madwong; kede mogo ma winyo gi, gikwanyo gi me cano bedo me gwoko cik weng pa Lubanga. Kany ki eni, ler bibweyo i wang jo mapol dok mapol, ma ka pe, pe gingeyo gin mo ikom gin ada magi. The Great Controversy, 605, 606.

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