Article

# Panium - Number Twenty

Panium - Namba 20

Daniel 11’s Sequence and the 2025 Warning

Rwom pa Daniel 11 ki Ngec me ciko pi 2025

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Tic pa pionia me rwako gin matime con ma orwate ki pore apar ki ii apar abicel oyaro ni Romi, ma oyiko nining, obino i mwaka 200 me anyim i Kristo, mwaka acel acel ki lweny pa Panium; kacel, anyenyo ni i 2025 Romi obino dok oyiko nining ki cako-tic pa Trump ki Pope Leo. Mwaka 2025 nyutu kare kende ma Pope ki Purezidenti gicako-tic i mwaka acel. Leero ki cal pa en giketo i malo pi dano weng ma gi dwaro neno i 2025. Mapat ki pionia, an atye ka keto rwom me pore, ento pe rwako gin matime con ma en aye ma ocako orwate ki pore. Aconyo gin matime con, ento atye ka tic ki rwom matye i pore calo kit me yiko gin matime con, me bedo ni pe atye ka tic ki gin matime con me yiko kit pa pore. Atyeko meko ni yore aryo magi tye kakare weng.

## The Revolution of the Maccabees

Revoluson me Makabee

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Atye aketo rek pa Makkabi ki kit ma rwate. Lut pa Makkabi ma otime i 167 me anyim obedo Kristo otime lacen maloyo lweny pa Panium ma otime i 200 me anyim obedo Kristo, ento bene otime mapwod pe ka Pompey ocweyo Yerusalem i 63 me anyim obedo Kristo. Rek ma cako i cik 16 kwede cweyo Yerusalem pa ladit me lweny Pompey i 63 me anyim obedo Kristo, mede wa i Tiberias Caesar ma ocweyo piny i kare ma Yesu otyeko kobo i lacar. Lacar ki Tiberias ginyutu i cik 22 me pot-buk 11.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Ki twero pa pi ma opuk obicweyo gi woko ki i anyim en, ki gibiburo; bene lawi me kica obiburo. Daniel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Jenerali Pompey ma omako Yerusalem i 63 BC i cik 16, kede Krosi i 31 AD i cik 22, nyutu yore me porofesi ma ocako i alama pa cik me Sande ki otum i alama pa cik me Sande. Cik 23 obedo conyo i lok, omiyo cik 22 en agiki pa yore me porofesi ma ocako i cik 16. Kare ki agiki ma kiyaro maber pa yore i cik 22, tye keken bene ni cik 22 en alama pa yore acel kacel ki en ma ki nyutu i cik 16, omiyo poya rwate me Alfa ki Omega ni cik 16 dok bot 22 nyutu yore me porofesi ma kiyaro maber keken.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Med iye ni vas 15 ki 16 tye ka nyutu loko woko ki bot twero pa Seleusid dok i bot twero pa jo Roma, ki itwero neno ni kube ocung woko aa bot Seleusid i vas 15, dok bot jo Roma i vas 16; ki layini ma aa ki vas 16 dok i 22 ocweyo piny maber calo layini me porofesi acel keken. Vas 16 nyutu twero ma bino ma obi bedo rwot pa Judiya; omiyo man tye ka mako loko i gin mukato me porofesi, macalo ki ma tye i vas 23. Layini ocake ki ocadho kwede cal me cik me Sande, ci layini ocadho i vas 22 me chapta 11.

## Smith—and Three Caesars

Smith ki Caesar adek

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Ka atir ni nyim 16 nyutu cik me Sunday, kede nyim 22 bene, dong mito ni nyim aryo eni kibed kacel i tung’ acel. Uriah Smith oketo tam ikom nyim 23, kede yaro pingo nyim eni nyutu gin matime ma ocako macok-ki-macok i gin matime me nyim ma obino anyim, dok pe calo nyutu gin matime ma obedo con atir inge ki lacar ma i nyim 22.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> Cital 23. Ci ka kityeko timo kwer kwede, obitimo ki kwena; pien obi bino malo, ci obibedo tek ki dano manok.

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> ‘En’ ma kica ma kimoko kany otime kwede, myero obed teko acel keken ma otyeko bedo gin ma poropesi kacok ki rec 14 otyeko pako iye; ki ni ni tek man obedo tek me Loma (Roma) kityeko yaro cwiny maber i poko me poropesi i bot dano adek, macalo ma dong kityeko wino, ma cinggi otyeko cako loyo Lobo me Loma acel acel; en aye Julius, Augustus, ki Tiberius Caesar. Acel, ka odok i got me piny pa iye ki weng-kwede, otur ci obul, ci pe gineno. Rec 19. Aryo obedo luperera rera; ci oloyo i ruyem me lobo me rwot, ci otho pe i kwac onyo i lweny, ento i kica i kom pa iye keken. Rec 20. Adek obedo jaco me bwola, acel i kit dano marac tutwal. Odonyo i lobo me rwot ki kica; ento cing pa iye kede kwo pa iye gine gutyeko giko gi ki teko marac. Kede i cing pa iye Ladit me kica, Yesu pa Nasaret, gigolo kwo pa iye i kom msalaba. Rec 21, 22. Kristo pe romo peke dok buko onyo golo kwo pa iye doki; pien i gamente mukene mo, kede i cawa mukene mo, pe watwero nongo poko me jami man. Dano mo temo keto rec man bot Antiochus, ka gityeko yeyo ni acel i bot lajole madit pa Yahudi obedo Ladit me kica, kadi pe giyero gi nying kamano. Man obedo kit me paro ma romo keken, ma temo me yeyo cing pa Antiochus obed poko me cung macek me Danyel 8; ci kicwalo pi adwogi acel keken: me buko laka madit me boc ma kwedgi kityeko yaro ni lok me Dwogo obedo lok me Bibul, kede ni Kristo kombedi tye i wang ot. Ento boc pe twero yubu; laka pe twero buko.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Kany ka ocwalo wa piny i kine me jami me lobo pa bwami angec ka oo i agiki me cabit piryangwen, lanebi, i buk me 23, dok tero wa cen i kare ma jo Roma gucakobore maber ki lutino pa Katonda ki i wat me jo Yuda, mwaka 161 BC: ki i kama meno ka dok gitero wa piny i rwom acel me jami ma time nywal ka oo i loc me agiki pa kanica, ki cwalo bwami pa Katonda me wiec manyen pi iwiye. Jo Yuda, ma gucanec atata ki rwot jo Siria, guoro lutumwa i Roma me kwano kony pa jo Roma, ki me kubore gin keken i “wat me marac kica ki kuboro kacel kwede.” 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. Jo Roma guwinyo kwano pa jo Yuda, dok gujuko ne gin cik ma gicoyo i lok man:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> 'Cik pa Senet me rwate me kony ki kuc ki jo Yahudi. Pe ngat mo keken ma tye bot Loma twero cako lweny bot jo Yahudi, onyo konyo jo ma timo kamano, kun gicwalo botgi cere, onyo boti, onyo cente; ki ka lweny ocako i bot jo Yahudi, Loma biconyogi malube ki en ma gi twero; ki dok bene, ka lweny ocako i bot Loma, Yahudi biconyogi. Ki ka jo Yahudi mito me medo, onyo kwanyo woko, i rwate man me kony, en bitimo ki yie pa Loma weng; ki gin weng ma bemedo kamano, obed ki teko.' 'Cik man,' waco Josephus, 'gi goyo coc ne Eupolemus, wod pa John, ki Jason, wod pa Eleazer, ka Judas onongo obedo Lajwaci Madit pa jo Yahudi, ki Simon, owadgi, onongo obedo Ladit me lweny. Eni ne rwate ma acel ma Loma gicweyo ki jo Yahudi, ki gitimo ne kit man.'

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> I kare man, Jo Roma obedo jo matin, kacako timo bwoli, onyo timo ki kweg, macalo kit ma lok en nyutu. Ci ki kama ma eni, gi omedo dwong maber ki cwer-cwer, gi okato tyen me teko ma lacen gi otyeko nongo. Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Pe keken ni kros pa vesi 22 otyeko rek ki cim ma bene tye i acaki pa rek, ento vesi malubo dwogo dok i lok me gin matime ma onongo obedo mapwod kros, i macok-cok higa 30 anyim Panium, ki macok-cok higa 100 mapwod Rumi oloyo Jerusalem. Alama me yor pa singruok pa Yawudi ma Smith kany nyutu ni 161 BC, latic cako mukene ginyutu ne ni 158 BC. Gin ma atero wii kany pe tutwal pi kare, ento ni vesi 16-22 nyutu rek me lok pa porofesi ma Sunday law obedo ki acaki ki agiki pa rek, Alfa ki Omega. Ka dong rek pa vesi 16-22 kityeko nyutu ne maber, vesi 23 dwogo nwo ki medo i lok ma tye i rek pa vesi 16-22. Rek me lok pa porofesi ma vesi 23 nyutu, en lok pa Maccabees, kede ni lok pa Maccabees obedo paralel maber ki lok pa United States.

## Two Dynasties

Rek aryo pa rwodi

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Jo Maccabee nyutu lweny me goro i kom piny me Rwot Seleucid, ma ocako i kare me rwot Antiochus Epiphanes. Lweny en ne i kom piny me Rwot Seleucid ma i bor, kede ne ogamo ma okelo od pa Rwot acel ki i aryo pa Yudea i kare ma, ma me agiki okelo i balo Jerusalemu i 70 AD. Od pa Rwot me acel ne Hasmonean, ento me aryo ne Herodian. Inge kacalo Yudea kigolo woko ki bot piny me Rwot Seleucid ma i bor, od pa Rwot Herodian obedo gamente pa Yudea me aryo. En otyeko rwate atir ki yore pa Roma, ento od pa Rwot Hasmonean ma con con obedo me jo Yahudi keken. Od pa Rwot Hasmonean ocako i 141 BC, ki i 37 BC ocako od pa Rwot Herodian, ma odong iye nyaka i 70 AD.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Dinasti gin nyutu lwak piny pa Yudea, piny ma con con ma adaa ma tye ki kica. Yubu pa Makabee obedo ki 167 dok 160 BC. I 164 BC, Makabee gicwalo Antiochus Epiphanes woko ki Jerusalem, gi yweyo Kac pa Lubanga, gi dwogo keto ne pi tic pa Lubanga, pire ka Antiochus oruko ne; ento pe nyo i 141 BC keken ni ka twero me Seleucid ma i tung cen gityeko yeko woko weng, ci dinasti me Hasmonean ocake.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Ot pa Herod obedo yub me rek man, pien en Herod Madwong’ ma oyubo cik me ocoyo otino matidi i cawa ma Yesu onywol, kede lati pa en ne otelo i cawa ma Yesu otho. Herod Madwong’ obedo laco, kede obedo rwot i Judea; ento lati pa en obedo tetraak keken, ma pwonyo ni obedo laling i kwota acel me lobo pa rwot, calo gavana, to pe calo rwot. Ka ma calo man omiyo pe onongo tye ki twero, ma omiyo myero ocako kube ki Pilato me keto Kristo i wi lacut. Nywol pa Yesu obedo “cawa me agiki” i rek pa porofeti pa En, kede tho pa En nyuto “cik pa Sande.” Herod ma acokki nyuto 1989, kede Herod ma agiki obedo “cik pa Sande.” Herod laco dok Herod lati obedo rek pa porofeti pa Kristo.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Rek pa Maccabee cako ki lweny me yweyo ma olare i kom rwot ma i bor, ma ocwero keto cikke pa Yunani, kit pa kwo pa Yunani, kacel ki lamo pa Yunani bot jo Yawudi. Cako pa rek pa rwot Hasmonean nyutu 1798. Pingo obedo kamano, itwero penyo? Ka rek acel pa rwot cako i “cawa me agiki” ma pa poropheti, macalo ne i rek pa rwot Herode i cawa me nywol pa Kristo, ento rek pa rwot mukene, kun kwayo pa poropheti, myero bene ocak ki kamano. Rek aryo pa rwot cako ki cawa me agiki, ka watio kwede nywol pa Kristo calo “cawa me agiki”; ento jo ma pe ngene pe gityeko neno ler ma pe kicango ma rwate kwede cawa me agiki.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> I kare wa, calo i cawa pa Kristo, twero bedo ki kwano marac onyo nyutu marac pa Coc Maleng. Ka jo Yuda onongo gikwano Coc Maleng ki cwiny ma pire tek, ma lamo, yubgi onongo orwako gi ngec ma tye maber ikom kare, ki pe kare kende, ento bende kit ma bino pa Kristo onongo otimore kwede. Pe onongo giket bino mar aryo pa Kristo ma lamaloyo i bino ma acaki ne. Gibedo ki laloc pa Daniel; bene gibedo ki laloc pa Isaia ki lanabi mukene; gibedo ki pwony pa Musa; kacel bene Kristo obedo i tunggi, ento pwod gitye ka yubu i Coc Maleng me buk ikom bino ne. Kacel gitye ka timo bot Kristo gin acel keken ma lanabi oneno ki woko ni gibitimo. Gigoro wanggi tutwal, pe gineno maber gin ma gitye ka timo.

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> Jo mapol tye ka timo gin acel acel kombedi, i mwaka 1897, pien pe gibedo ki rwate i kwena me temo ma okato iye kwena pa malak me acel, me aryo, ki me adek. Tye jo ma tye ka yenyo i Muma Maler me moko adwogi ni kwena magi pud tye i anyim. Gigamo weng atir pa kwena, ento pe gimiyo gi kabedo ma gimine i riyo me con pa poropet. Ka kace, gin tye i wang peko me bayo jo i kit me yero kabedo pa kwena. Pe ginyuto ki giyaro kare me agiki, onyo kare ma myero giyero kabedo pa kwena. Nino pa Lubanga tye ka bino ki wot ma pe gineno; ento jo ma gineno calo jo wic-ber ki madwong tye ka cwalo lok pi 'Pwony Maloyo.' Pe gineno alama me bino pa Kristo, onyo me agiki pa piny. Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Pito nywol pa Kirisito calo “kare me agiki,” kumeno calo lagony me kelo rek pa Maccabees i kit pa adwogi ma tye kombedi i nino me agiki, obedo miyo Kirisito obed cwiny madwong pa lok man, ma bende obedo ranyisi ni keto man tye atir.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Rek pa Maccabees nyutu piny ma madwong me tipu, kede nyutu eni cako i cawa ma jo piny ma madwong giyweko woko lawo me polityik ki me diini pa Rwot me Bor. Lweny pa Maccabees ma okelo rek pa Hasmonean nyutu 1776, ki lweny ma Maccabees otyeko timo bot Rwot me Bor onyutu Lweny me Revolushen. Higa 22 me 1776 dok i 1798 nyutu lweny pa Maccabees ma okelo rek pa Hasmonean i cawa me agiki i 1798, ma odongo medo dok i kare ma rek pa Herodian ocako i cawa me agiki i 1989. Rek pa Herodian odongo medo dok i ogoyo Jerusalem piny piny i higa 70 AD.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Gin ma marom me ngeno i rek man me gin matime con tye me aryo; en obedo nyutu pa piny maler me con ma nyutu calo piny maler ma kombedi, ki en cako i rek me gin matime con ma cako ki coc namba 16, ka Rome ocako oketo piny maler i cing pi kare me acel, kacel kwede nyutu teme madit pa rek man. Rek pa coc namba 16 dok i namba 22 nyutu piny maler, ki kit ma rwate kwede en cik me Sande ma piri piri tye ka bino. Rek en bende nyutu dul aryo pa jo-woro ma tye ka kono gamente pa cikke pa rwot aryo. Sadukayo ne gin manok i med, ento macok coki gi ne loyo yore me dini ki me polityik pa Yahudi i kare aryo pa cikke pa rwot. Yore me dini ne ki lobo kwede dul pa laloc, ki dul pa laloc en bende ne okone ki Sadukayo ki Farisayo. Gamente pa Hasmonean ki pa Herodian, me acel ki acel, ne okone ki Farisayo ki Sadukayo; ki cikke pa rwot aryo man nyutu calo gamente pa United States ki 1798 dok i cik me Sande.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Fariseo ki Saduseo gicwalo calo dul aryo me yore me politiki, ma gicenyo gi ki dwon pa gi ikom peko me sileberi. Demokarat gicwako sileberi, ento Ripablikan gikwero sileberi; ki kacel giloko tic ki yore me politiki pa Gavumenti ma ki Konistitution pa Amerika ma Kacel. Gavumenti meno en aye lam pa piny me Revelation apar adek, ki histori pa woko pa lam pa piny gicwalo ne ki tong pa Ripablikan pa ne. Histori pa iye gicwalo ne ki tong pa Protestanti. Tonge gutweyo woko iyi lam, pien lam en aye Konistitution ma gikwanyo tong pa lobo ki tong pa kanisa, ento gituro i histori kacel. Tong pa Ripablikan tye ki twero aryo: acel me cwako sileberi, ki acel me kwero ne. Tong pa Protestanti tye ki twero aryo: acel me Sabiti pa ceng aboro, ki acel me ceng acel pa ceng.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Macalo higa 30 i cok ki lweny pa Panium, Makabee giparo ni Amerika obedo duk ma abicel acel i poroce me Bibul. Ci, macalo higa 100 lacen, gere 16 opongo ka kityeko loyo Jerusalemu, ma nyutu lacar. Yudea obedo gengo ma aryo i gengo adek ma Roma oloyo ka tye ka cwako twero pa lobo. Jenerali Pompey oloyo Suriya i 65 BC, ka ci oloyo Yuda i 63 BC. Augustus Caesar oloyo gengo ma adek i lweny pa Actium i 31 BC. Gin me con man kityeko yaro ne i rek pa gere 16 dok i 22.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

I cawa me musalaba, gin matime me Makabeo dong otime pi pinyen piero aryo. Uriah Smith nyutu ni gin matime ma kipwonye ki laloc ki Yahudi i rek apar adek, myero rwate ki tung acaki me gin matime ma otime cen pi pinyen piero aryo mapwod pe ki gin matime me musalaba ma i rek apar aryo. Gin matime me musalaba ma i rek apar aryo myero rwate ki rek apar abicel, pien rek apar abicel bende obedo cik me Sande. Man nyutu ni rek me Makabeo, ma obedo gin matime me piny ma lamal pa Yuda, ocako bor cen ki cik me Sande me rek apar abicel.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Ka wa ngeyo ni lok me con pa jo Millerite nyutu lok me con pa jo 144,000, wa twero tero kare me agiki pa jo Millerite i 1798 rwate ki kare me agiki pa jo 144,000 i 1989. Ka watimo mano, wa tye ka goyo rwate lok me con pa malayika me acel ki me aryo ki lok me con pa malayika me adek. 1798 ki 1989 gin alama me yore me Alfa ki Omega pa lok me con me Daniel 11:40.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Cik me 40 ocake i ‘cawa me ogik’, ma yot me nyutu ni en 1798; ki ka ki niang maber, ojuko woko Dul me Soviet Union i 1989 ogengo cik me 40, ki gengo meno bende obedo ‘cawa me ogik’. Tye ‘cawa me ogik’ ariyo i cik acel, iye gonyo acel keken ki rek pa Maccabees. Bolo pa Maccabees ma okelo i rek pa rwodi Hasmonean, tye ka nyutu cawa 22 ki 1776 nyo i 1798. I 1798 rek pa rwodi Hasmonean ocako, ki i 1989 rek pa rwodi Herodian ocako.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Lok apar me Daniel apar acel nyutu 1989, ki lok apar abicel en Cik me Sande. Rek me mukato ma i gin lok magi nyutu lweny adek, ki poto pa rwot me tung malubo ki donyo pa Roma i mukato me porofetik. Obedo bene tye ki rek pa diinasti aryo, ma gi nyutu calo aloka ma time ka jam ma oa ki piny ma i Adyere me Neno apar adek, “onongo tye ki lico aryo macalo lita me dyang,” ki “onongo waco macalo drakon.” I rek me acel ka i kene, diinasti mukwongo pa Yahudi en lita me dyang, ki diinasti marom me aryo pa Roma en drakon. Diinasti mukwongo obedo pa Yahudi, marom me aryo obedo pa Roma. Obedo pa Yahudi onyo pa Roma, jam ma oa ki piny onongo tye ki lico aryo.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Dinasiti pa Yahudi nyutu tung pa Protestanti, ki dinasiti pa Roma nyutu tung pa Ripablikani. Tung magi weng bene tye ki yore me lanen ma cungo gi i aryo. Sadukai ki Farisi gimiyo kube pa Demokirati ma kwede lacak, i rwate ki Ripablikani ma pe kwede lacak; kede bene ginyutu cungo me aryo pa virigini ma lapii i rwate ki virigini ma lalaro. Farisi, macalo virigini ma lapii, gikwanyo woko i Disapointi ma acel, ki Sadukai gikwanyo woko i yweyo Ka pa Lubanga ma aryo. Farisi, macalo kanisa pa Sardis, gikwanyo ni gi tye ki nying me kwo, ento gin otho, ci gikwanyo woko me acel; dong Sadukai, ma gikwero teko pa Lubanga, gikwero teko ki lok pa Midnight Cry. Sadukai obedo jo me kwer ma giketo gi woko, Sadukai en jo ma gi opongo cwiny i cwinyo maber.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> Bino pa Kristo, ma kiwaco ne i ngec pa malaika ma acel, kityeko ngeyo ni ki cwalo ne calo bino pa Laco me lalo. Dwogo me yubo kwo ma opwoyo piny i kwena pa bino macap pa En, obedo rwate ki wot pa nyiri ma pe kilawo. I pora man, macalo i magi pa Matayo 24, kit aryo gityeko cwalo. Gin weng kikwako kieng’gi, Baibul, ki ka i ler pa en gityeko woto me nongo Laco me lalo. Ento ikare ma ‘jo ma pe ngeyo kikwako kieng’gi, ki pe kikwako mafuta kwede gi,’ ‘to jo ma ngeyo kikwako mafuta i agulugi kacel ki kieng’gi.’ Kit me agiki onongo kigeno kica pa Lubanga, twero me dwogo manyen ki me lero pa Lamo Maleng’, ma timo Lok pa En obed kieng’ bot tyen ki ler i yore. Ki lworo Lubanga gikwanyo Makwalo pa Lubanga me ngeyo adiera, ki giyeny tek me nongo maleng’ i cwiny ki i kwo. Jogi onongo tye ki temo pa gin kene, ki geno bot Lubanga ki i Lok pa En, ma pe romo kiweyo piny gi ki goro cwinya ki leyo bino. Jomukene ‘kikwako kieng’gi, ki pe kikwako mafuta kwede gi.’ Gityeko woto ki lurem cwinya. Lworo gi kiboyo ne ki ngec ma pire tek, ento gikwanyo woko i geno pa lwetegi, kityeko weko pire kacel ki ler ma cencen me tam maber, labongo pe ki ngec ma opong pa adiera onyo tic ma pire tek me kica pa Lubanga i cwiny. Jogi gityeko woto me nongo Rwot, opong ki geno i neno pi rwate macap; ento pe gicako twero me leyo bino ki goro cwinya. Ka tem obino, geno gi orem, ki ler pa kieng’gi obedo piny piny. The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Pe obedo me politiki onyo me diin; dul aryo weng gicwalo wii kacel i kom jo tye ki ngec i kare me kec i odii abicel. Ka gin man otyeko waco, wa cako coc man ki waco ni an atero rek namba 14 malube ki kabedo pa ne i ter pa reke, ma rwate pe ki rwom pa gin matime i cawa ma reke ginyutu. Atiyo ki paro man, ka rwate ki kabedo pa rek namba 23. Kabedo pa alamac me yo myero rwate ki oromo pa ne i cawa. Lok me kuc ma Jo-Yahudi otime kwede Loma i cawa me Makkabeo, en onongo omer kabedo ma rek myero keti. “Robbers” me rek namba 14, ma gicwero rweny, gityeko timo man i 200 BC, i iyero keken ma lweny me Panium obedo; ento lweny en ki “robbers” gin alama aryo ma pe gin acel.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“Jo-kwanyo” rwate i tito, pe pi keto kube ma otum tutwal ki kare me lweny me Panium, ento pi nyutu kube ma gin otimo ki rwot pa Musiri ma tye ki cawa abicel, ma pe tye tek, ma tye ka obino mi Antiochus oloyo ne. Gi pe onego bal i tic me kawo witi pa Musiri i Lobo Roma ma lamal. Lunyodo me kube pa Roma ki rwot pa Musiri ma tye ki cawa abicel ma pe tye ki gwoko, en aye jami ma rek en okwako. Bedo i tung en tye ka nyutu kooro me bal ma pinyo ki temo pa Putin me keto kanisa pa Ukraine piny i kom kanisa pa Russia, calo kit ma ne obedo con, mapwod pe i 1989. Temo en cako lapoto piny piny pa lobo ne ma i tung cam; ci ka Putin otho calo Ptolemy, onyo ka kit mo kilubo ne woko calo Uzziah ki Napoleon, ki weko ne woko kun lok pa lunyodo, ci lobo ne dong ki cwako pire kakan ki rwot-rwot ma pe tye ki twero maber. Eka, i kare pa rwot ma tye ki cawa abicel, Roma pa Papa bedo i tung me gwoko gin ma rwate kwede, ma en aye kanisa pa Ukraine.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Papasi pe tye ka yero but i kin orthodoxy pa Rusia onyo pa Ukraina; en tye ka bedo ki but weng me kelo buc weng pa dini i pot twero ne, calo ma kityeko yaro i Esaya angwen.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> I kare eno, dako abicel gubi mako lacoo acel, gubiwaco ni, “Wabicamo kwon wa keken, ka wabiketo gamente wa keken; ento keken, wek gikwane wa ki nyingi, wek gikwanyo kwer wa.” I kare eno, yut pa Rwot obedo maler ki madwong, ka mye me piny obedo maber ki maler pi jo ma odong woko pa Israel. Obi bedo ni, gin ma odong i Siyon, kede gin ma odong i Yerusalem, gikwane ni lamal, kadi bene gin weng ma gicoyo nyinggi i bot jo ma tye kede kwo i Yerusalem. Aisaia 4:1-3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Paapacy cwako twero pa dul me dini weng, ma kiloko gi calo dako abicel, me nyutu ni kanisa weng. Kanisa abicel mano mito miyo gi nying “Katoliki”, ma nyutu ni “me piny weng”; ento nining ni pe gin jo Lubanga, pien gi mito cwako lagony gi keni. Bungo pa dul me dini weng ma gi mito cwako lagony pa dano gi keni bino i kare ma gin i Jerusalem bime miyo gi nying jo maleng; ma obedo kare ma ywech pa Rwot lokore ki jo Laodicea odoko jo Philadelphia, ka paapacy obedo wii pa dul me dini weng iye kare acel kacel ma bene gibimiyo ne wii pa dul me polotiki.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

I mwaka 1989, kanisa pa Ukraine ne obedo cal pa Rwot pa Bor ma oyweyo woko Soviet Union, ci Putin bitemo dwogo kit me bedo i kom ma con, ci oyaro lepra i wang wii ne, ci ocako ialo bot dini ma pe ogamo cwayo ne. Ialoni otime i lobo pa Ptolemy keken, i bica me Alexandria, kamano, kanisa ma iye Russia ma Loma tye ka loyo gi, obino bedo gin ma Putin obi rwate, kede giko ne. Ka Trump tye ka riyo pi lweny me Panium, yub ne ma oyab lacen ki lagwoko pa rwot‑lacoo pa Misri ma tekone ohil, kityeko nyutu i 2025. Teko pa Loma ma i 200 BC ne ogwoko rwot‑lacoo pa Misri; ento pe dong bino ogwoko rwot‑lacoo. En bineno konyo me giko rwot‑lacoo. Loma macalo lagwoko pa Misri i 200 BC, nyutu Loma macalo lagiko pa Misri i lweny me Panium.

## Millerites

Jo me Miller

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Jo Millerite pe oneno teko adek pa Roma; gi neno aryo keken, ento gin ma gi oneno dok bene en adieri. Tito wii pa lapor me Antiochus macalo cal omiyo wa twero keto rek apar angwen i gin ma otime ma tye i anyim rek apar abic, kadi ka gin ma onongo ocako omoko reken oketo rek apar angwen ki rek apar abic weng i higa 200 BC. Agamo ni rek apar abicel obedo cik me Sande ma bino cok; ki ni rek apar angwen onongo en higa 2025, ki rek apar abic en lweny pa Panium ma pud tye i anyim. Antiochus nyutu ni lweny adek gin rek acel pa lapor, pien otye i lweny adek weng; ento bene onyutu lok ma agamo ni i tic me keto reken i kare me agiki, ka kipwak maber ki yo me "rek ikom rek".

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus obedo i lweny adek weng, ki i cawa me agiki en tito teko pa Papasi ma gitiyo kwede calo lacwak i 1989 (Reagan ki USA), i 2014 (Zelenskyy ki Ukraine), ci kombedi, i lweny pa Panium, en pud obedo teko acel keken calo me 1989, pien Yesu pol kare tito agiki kacel ki cako. Ronald Reagan dong otho, ki gi kum iye; omiyo lagony me gin matime pa Antiochus rwate ki ngec pa Millerite, ento tye i kom cik ma loyo tic me “rek ki rek.” Teko pa Papasi ma gitiyo kwede calo lacwak ma me agiki i gin lok magi en Trump, kata obedo ni, i kit me gin matime, Antiochus obedo i lweny adek weng. Me pungo ada pa apar adek, Trump myero orweny i elekison ma aryo, pien i ada pa apar adek en “dwogo,” gi teko mapol loyo con, tekone rwate ikeno buleto ma okadho i tung ma atyenyo, ma, kacel ki lacoc me cing ma atyenyo ki lacoc me tiŋo ma atyenyo, gin ma myero kiyubu kwede remo ka giyubu lami.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan obedo kit pa Trump, pien Reagan en pulezidenti ma acel i aboro ma agiki, kacako ki cawa me agiki i 1989. Lincoln obedo kit pa Trump, pien en obedo pulezidenti ma acel pa Ripablikan. Demokarat ma girwako slavery, i rwom kwede Rome, gi ogero Lincoln; gin aryo, Ronald Reagan ki luny maromo pa Paapa mamego, John Paul II, gikwalo woko temo me goro gi. Trump ogero ne i kit me politika i 2020, ki elekisoni ma kicoyo, calo kicoyo i Yabo pa Yohana rek 11, lok 7; ci i 2024 odwogo bot tho, calo kicoyo i lok 11.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Ka gityeko woko lok me lanyut pa gi, nyama ma wuoko ki i bur ma pe tye but obi timo lweny ikomgi, obi loro gi, ki obi nego gi. ... Ci bang nino adek ki nus Tipu me kwo pa Lubanga odonyo i iyegi, gicungo i tianggi; ki luor madit oaa bot jo ma oneno gi. Yabo 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Ciero pa Trump obedo “dok cen” ne ma i nyig coc apar adek, ci bene ocweyo rwate ki kit pa Loma, pien Loma en “aboro ma aa ki i abiro,” ci Trump en cal pa Loma.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Lewi ma ne tye, ki pe tye; en keken aye me abicel adek, ki tye i but abicel aryo, ki wot i lal. Revelation 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Kare me aryo me tic pa Trump omiyo obedo pirisident me abongwen cok ki Reagan, ci pien obedo bende me abicel, Trump, ki rwom kwede kabedo pa Paapa, obedo "abongwen, ma obedo pa abiro." Abongwen obedo cal me dwogo woko ki tho, ma yaro tek ni en, ka cal pa kabedo pa Paapa, myero obedo ki dwec ma kelo tho ma ogonyo woko, pi "dwogo."

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Kadong aneno wi pa en acel, macalo obedo ogoyone i tho; bal ma kelo thone oyate; piny weng giporo tutwal, giwoto lewi. Revelation 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Ka ric ma kelo tho ocako bedo maber, lobo weng giluwo lela ki gum cwiny; ci ka Trump odwogo i kwo macalo me aboro ma obedo ki abiro i higa 2024, odwogo, ci lobo weng giluwo ne ki gum cwiny.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump "odwogo" i yubu me piny me 2024, eka i 2025, iye kacel ki Paapa Leo, giketo gi i kom kacel. Yesu omiyo lok me kweyo ma atir kede ma adwogi, bot dano mo keken ma mito neno.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Ka dong un bineno kwero me balo, ma Lakwena Daniel owaco pi en, matye ka ocung i kabedo maler, (ngat mo ma okwano, obed ongeyo.) Matayo 24:15.

Mark says it perhaps a little clearer.

Twero bedo ni kit ma Mark owaco obedo maber matidi.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Ento ka wun neno jami marac me balo woko, ma Nabii Daniel owaco kom ne, tye i kama pe myero obedo, (wek dano ma kwano obed ki ngec), eka gin ma tye i Yudaya cwaa i got. Mark 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Gin marac ma kelo balo woko obedo Loma i yubu adek pa en. Loma me Pagani, Loma me Papa, kede Loma me kare manyen, acel acel obedo cal me kweg pi jo pa Lubanga. Kweg man myero gineno ka Loma obedo i 'kabedo maler' onyo kany 'ma pe myero obed'. Piny madwong en piny maler i Baibul, kede United States obedo piny madwong me tipu.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Ki Rwot bi tero Yuda obedo kome pa en i lobo ma maleng, ka bi yer Yerusalemu doki. Gum, ring weng, i anyim Rwot; pien en oguro wii ki i kabedo pa en ma maleng. Zekariya 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Ka i neno Roma tye i kabedo maleng, Lubanga tye yero Jerusalem macalo lwak me lagam pa En pi kare me agiki. Ka Reagan, ma en obedo acel i bot president aboro, otero kube me mwony ki Antikristo me poropheti me Bibul; man nyutu kube me atir ki Roma ma obino timo ki presidente ma aboro, ma obedo ma agiki, kun kare me agiki ocake i 1989. Simbol me Omega mapol tutwal dok loko woko kit ma tye iye me simbol me Alfa.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Lare pa Paapa Leo ki Trump i mwaka 2025 nyutu rwom ma tye i wang piny pa lam ma obino ki i pi ki lam ma obino ki i piny i Buk me Nyutu pot buk apar adek. Dwogo i rwom ma tye i wang piny pa Trump ki Leo, ma kityeko timo calo kic me rwom ma i mung pa Reagan ki John Paul II, miyo wa ngec ni kony pa rwot-lacan pa Misri, ma otyeko ribo apar angwen i 200 BC, yero cal pa pe kony i kare me agiki.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

Mwaka 2025 oketo mapire tek me neno ma i woko, onyo poropheti ma i woko; pien omiyo Ruma rwate calo nyutu me lworo pa Ruma, ma Daniel oketo nying kwede cal me “kwero me ogoro.” Nyutu me lworo pa “kwero me ogoro” bino con, mapwod goro ma kinyutu ki nying “ogoro” pe oromo. I cwolo pa Yerusalem i labongo Cestius, nyutu en nonge ki bendera me twero pa Ruma ma kiketo iye i kabedo maleng pa ka maleng. Jo ma oneno, ongeyo, giworo cik, gi weko Yerusalem, ki gwokogi ka cwolo odoko cako. Gineno cal me nyutu pa Ruma. Kristiani ma gicen woko ki kanisa pa Pergamos ma kityeko rwore, ki lacen bene ki kanisa pa Thyatira, gikal i lel ka gineno “dano pa bal” tye bedo i templo pa Lubanga. Jowaco magi ginyutu lworo pa “kwero me ogoro” ma Daniel owaco i cawa me agiki.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Watyeko nyutu kacel kacel ni 1888 obedo kac me gwoko gang i ringo pa Cestius, ci agiki pa peko me cik me Sunday obedo kac me gwoko gang i ringo pa Titus. Bilu pa Blair pi cik me Sunday i yore me 1880, kede cik me Sunday ma gicako i states mogo me South i yore me 1880, obedo ngec me ciko pa Cestius ma bene ociro rek me yiko i lagec pa Sister White ikom bedo i gweng. Pud me anyim yore me 1880, lagec pa en ne ni i kare mabino wa myero wot i gweng, ento inge ki yore me 1880, bedo i gweng obedo gin ma myero dong otime. Alama me ciko pa bilu pa Blair, ma gicako nyuto lik me twero pa Papa ma gityeko loke ikom ne i yore me 1880, owiro calo Patriot Act i 9/11; pien malak me Buk me Nyuto apar aboro onen i gin aryo mene.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 obedo kwer me Cestius ka oketo twero ne i kabedo maler ka ma pe myero bedo kany, pien i 9/11 cik pa Loma otyeko kawo kabedo pa cik pa Ingilani. I Pelosi Trials me 2021, due process clause kijuko woko, ci nyutu mede acel ma kelo wot anyim ikom kuro pa Titus, ma tyeko i Cik me Ceng Abicel ma bino macok i United States. Kuro obedo kare. 1888 loke ikom bwolo pa tung pa Protestant ma i wie, ci 9/11 loke ikom bwolo pa tung pa Republican ma i woko. Cako pa pope ki i Lobo ma lamal i mwaka acel ma bene gicako kwede pulezidenti ma agiki nyutu kwer ma agiki pi abomination of desolation ma tye ka tuki i kabedo ma pe myero bedo, piri anyim lweny pa Panium. Lweny pa Panium kelo direk i Cik me Ceng Abicel ki i Lweny pa Actium, ma nyutu bari acel adek ki ma agiki pi Loma ma pagan; ci Loma ma pagan dong orwote ma maloyo weng pi mwaka 360, i tyeko ma gicoyo i Daniel 11:24. I Cik me Ceng Abicel, Loma ogoyo lwak me abicel ki lwak me abiro weng, ci Loma me kombedi dong orwote pi cawa acel me cal, onyo dwe 42 me cal.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

I rek 16, Pompey, ma con ocako ogamo geng ma acaki pa Rome ma pe yaro Lubanga i Syria, ci dong ogamo Jerusalem. Pompey ogolo piny geng aryo pa Rome, ci Augustus Caesar ogamo geng ma adek i Actium. Me acaki, Rome me cawa man ogamo ‘king of the south’ i 1989, me tyeko gin ma rek 40 owaco, kacel calo kit ma gi yaro i rek 10. I kare me Sunday Law, Rome me cawa man dong ogamo geng ma aryo—United States—ci ma adek—United Nations; ci nining United Nations giketo wii me miyo lobo gi bot teko me Papa. Rome ma pe yaro Lubanga ogamo geng aryo kwede Pompey, ci paka ma adek ki Augustus Caesar; ci Rome pa Papa ogamo geng acel i 1989, ci dong aryo ma mede i rek 16, ma en aye ka Pompey kimiyo alama pi ogamo pa aryo.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Bedo ka gengo ma adek obedo i Actium pi Roma pa kwaro, onyo ka gengo ma adek, ma gityeko nyutu kwede loro pa jo Goth woko ki i buru pa Rome i mwaka 538, ka Rome oloyo gengo ma adek, en dong tyero ki cing madit maloyo gin weng.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Adier ni Rwot Lubanga pe obi timo gin mo keken, ento obi yaro sirine bot luticne, lanabi. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Lubanga dong bi mi nyutu ma agiki pa alama me ciko ma kityeko yaro calo tim marac ma kelo opoto i Buk pa Daniel, mapwod pe opoto bino. Alama me ciko eno obedo alyansi ma opok me neno, macego ki alyansi me mung pa Reagan ma kityeko yaro i 2025. Lubanga pe bi kelo kica, mapwod pe mi ciko; ki Amos tye atir atir i nyutone pi ngo ma nyutu ma i mung ma En mi bot latic pa En obedo, ki ngat mane ma En otito botgi.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Winjuru lok man ma Rwot owaco ikomwut, he nyith Israel, ikom dye weng ma an akelo woko ki i piny Ijipt, waco ni, In keken ma an angeyo i dyegi weng me piny; pien mano, abi topo wut pi richo wut weng. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amos tye ka tito lok bot jo me tam pa Lubanga ma kiyero, ma gin me agiki, ma bigeno kobo, ki rwate ki dano 25 ma gubedo ka woro ceng i Ezekiel 8. Amos tye ka nyutu kwena pa Laodicea, ma en kwena pa malak me adek i kare me yweyo richo i cawa me oyo jo tye kicel. Kwer pa Amos tetingo i bedo keken pa dul aryo.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Ngat aryo twero woto kacel, ka pe gibedo ki kwe? Simba twero goyo dwon i yath, ka pe omako gin mo me cam? Simba matidi twero yuto ki i ot pa iye, ka pe omako gin mo? Nyoni twero poto i cap i piny, ka pe tye cap pi en? Ngat moro twero kwanyo cap ki piny, ka pe omako gin mo matwal? Ka tutu opuk i ot madwong, jo pe giluoro? Peko twero bedo i ot madwong, ento Rwot pe otimo? Amos 3:3-6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Kobo ikom ‘aryo woto kacel ka bedo acel’ kiketo i kit me apur ma mako layeny ki piny. Layeny gin cal pa rwom me dini, ki Lwak pa Papa obedo ot me gwoko layeny weng ma pe maleng ki ma pe imaro i Buk me Nyuto.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> En ooro kede dwon ma tek, waco ni, “Babilon madwong oboro, oboro; ki obedo kabedo pa lami, kac pa roho ma pe maleng weng, ki kac pa anyonyo ma pe maleng ki ma gikwanyo weng. Pien duli weng pa piny gimadho i mwenge pa cungi me keca pa iye, ki rwodi pa piny giceto keca kede iye, ki jo me cato pa piny gikweyo dwong pi mapol pa gik ma yot-yot pa iye.” Revelation 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Lwor ma tye iyie ot me gwoko lwor en lwor ma kikwako, ka lobo otimo kec me cok ki apir pa Ruma, dong obedo lwor ma kikwako, ci lwor ma kiweyo malo loyo lwor me porofeti weng en twero ma ot ne me gin adek kityeko cweyo, kicono i Cik me Ceng’ Acel, i kabedo pa en, ma en Shinar, ma en Babylon. En lwor ma oyudo rwom ma kelo tho i mwaka 1798, onyo macalo kaka Zechariah owaco, gi lubo apuk ne ki lep me ledo, ento oko kany, kiweyo malo ne ki lwor me Spiritualism ki Protestantism ma golo adwogi.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Kare, malaika ma tye ka waco ki an owoto woko, ocweno owaco bot an ni, “Yaro kombedi wang in, i nen ngo man tye ka woto.” An owaco ni, “Ngo ma eni?” En owaco ni, “Man obedo efa ma tye ka woto.” Dok en owaco ni, “Man obedo kit pa gin i piny weng.” Ci nen, talent me leedi oyaro malo; ci man obedo dako ma tye ka bedo i tung me efa. En owaco ni, “Man obedo tim marac.” En ocwalo ne i tung me efa; ci oketo pimo me leedi i wang efa. Enoca, an yaro wang an, aneno ni, dako aryo o aa woko, ci kume tye i lapokgi; pien gi tye ki lapok calo lapok me korongo; ci gi oyaro malo efa i tung i piny ki polo. Enoca an owaco bot malaika ma tye ka waco ki an ni, “Gin tye ka cwal efa i kwene?” En owaco bot an ni, “Me yiko ne ot i piny me Shinar; ci giketo ne maber, giketo ne kany i kom ne kene.” Zekariya 5:5-11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Otur pa Amos omako layeny ki piny, pien tye calo kigwang ma odonyo anyim cik pa Sunday ma bino cok-cok, ma i iye layeny pa piny gubimako; kede, malubo lok pa Amos, kigwang eno nyono Laodicean Seventh-day Adventism, pien bi pur opuru me ciko i pacho madit, ma gin bikwero winyo.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Ka gi turo opuk i gweng, jo pe bi luoro? Gin marac obedo i gweng, Rwot Lubanga pe otimo en? Atir, Rwot Lubanga pe bitimo gimoro, ento onyutu ngaro pa en bot lutic pa en ma gin lanabi. Lawi oriewo, ngat mane pe bi luoro? Rwot Lubanga owaco, ngat mane pe bi loro lok pa lanabi? Amos 3:6-8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Lej ma loro en Lej pa dul Juda, ma nyutu Kricito ka En keto cing ki golo cing i Lok pa lam mamegi. Alayansi ma piny nyutu me 2025 obedo cobo pa Cestius, ki cal me jagwec pa jo pa Lubanga dong kityeko ka i neno jo aryo woto kacel, gin ma pe myero bedo kacel kare mo keken. Roma ma ocako alayansi ka orwate ki Jo-Protestanti obedo lok me goc, pien bedo Protestanti nyutu ni i kobo bot Roma.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

## Too Late to Escape the Snare

Dong kare okato me golo woko ki otigo

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Wek iparo ni, cok pa Rome en aye ni pe oloko keken. Yore pa Gregory VII ki Innocent III kombedi en aye yore pa Kanisa Katolik me Roma. Ka obed ki twero keken, obinoketo gi i timo ki cwiny matek tutwal kombedi calo i kare mukato woko. Jo Protestant pe ngeyo maber ngo ma gitye katimo ka gimenyo cwako kony pa Rome i tic me yweyo Sande ki malo. Kun gitye kagwoko cwiny me poko tamgi, Rome tye kagamo dwogo keto twero ne odoco, dwogo lobo ma loyo ma ocweyo woko. Ka yore man dong okete i United States ni kanisa romo tic kwede onyo loyo twero pa gamente; ni tim me dini romo keti kwede ki cik pa gamente; i cing me acel, ni twero pa kanisa ki pa gamente myero oloyo omo me cwiny, ci gudo pa Rome i piny man obedo atir.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> Lok pa Lubanga omiyo ciko pi bal ma obedo ka bino; ka pe giconyo man, piny pa jo Protestant bi ngeyo atir ngo ma dwaro pa Rome en aye, keken ka kare dong odii pi welo i akwer. En tye ka medo i twero ki dwon piny. Puro pa en tye ka cweyo teko gi i ot me cik, i kanisa, ki i cwinya pa jo. En tye ka keto ot pa en ma iye malo ki madongo, i kabedo me imaro ma i iye lube pa con pa en gubiro dwogo tim. Ki bur ma ngwec, ki pe gineno, en tye ka medo teko pa lweny pa en me kelo dwaro pa en anyim, ka kare obino me kuro. Gin weng ma en tye ka dwaro en aye kabedo me twero, ki man dong kityeko omiyo ne. Wabi oyot neno ki wabi winyo ngo ma dwaro pa yore me Rome en aye. Ngat mo keken ma bi geno ki bi winyo lok pa Lubanga, kwer ki lube gubiro donyo iye.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> Piny tye ka bedo i tim marac, i bwola, ki i lok ma pe atir, i loro pa tho pire kene—kwec, kwec. Gin mene tye ki cwer me cwiny me cego gi woko? Dwol mene romo donyo botgi? Cwinya kicwalo anyim i kare ma gibimiyo alama, “Nennu, laco me nyomo obino; wut i woko me medo ki en.” Ento gin mukene giluwo kare me nongo mit me opongo lambu gi, ki i kare ma otyeko weng gibinongo ni kit ngat, ma mit tye ka ranyiso ne, pe romo cwalone bot ngat mukene. Mit eno en kwer pa Kristo. En ranyiso kit ngat, ki kit ngat pe romo cwalone. Dano mo pe twero nongo ne pi ngat mukene. Ngat acel acel myero nongo pi pire kene kit ngat ma kiyiko woko ki lup weng pa lapok pi. Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> Ka an aneno cwinyo pa dano ma tye i peko, ma tye ka tho pien pe tye ki ada me kombedi, ci jo mogo ma gicwako ni gigeno ada gityeko weko gi tho, kun gikano jami ma mite me miyo tic pa Lubanga wot anyim. Neno man obedo peko madwong tutwal, ci an akwayo bot malak ni ogolo woko neno man ki an. An aneno ni ka kacel pa Lubanga okwayo jami mogo pa gi, macam laco matino ma obino bot Yesu (Matayo 19:16-22), gi wot woko ki peko i cwinya gi; ci ni en kare manok peko ma opong obino cobo piny ci odiro woko jami pa gi weng, ci dong obed otum woko me timo lim ki jami pa piny, ki me keto lonyo i polo. Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> Yuda oneno ni kwayo pa en weng pe otyeko konyo; ci owoto woko ki i ot madit, kun okwano ni, “Kare dong otyeko! Kare dong otyeko!” Onongo paro ni pe romo bedo tung me neno Yesu kikeng’o iye i tung atura, ci i pek ma lamal owoto woko, obolo wic kwede lanyut, ci onyange keken. The Desire of Ages, 722.

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