Article

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

Buk me Daniel - Namba 123

Unveiling the Prophetic Significance of Daniel 11:40

Nyiso pire tek pa wach janabi pa Daniel 11:40

Author

Jeff Pippenger

Published

March 8, 2024

Formats

PDF
Word

Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Daniel 11:40 obedo acel ikin lok me coc ma dwong tutwal i Lok pa Lubanga, kede Daniel 8:14 bende obedo kamalo. Daniel 11:40 nyutore ki Lac Hiddekel, kede Daniel 8:14 nyutore ki Lac Ulai.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Lok me coc 40 cako ki lok, ‘ki i cawa pa agiki,’ ma nyutu maber ni cako pa coc obedo 1798. Lok 51 me coc kicweyo iyegi i 1989, ka kigamo ni gityeko nyutu odongi‑piny pa Bung me Soviet Union i cawa en. Lok 51 eni ma i coc gitito cawa pa agiki i 1798, ka ci dok gitito cawa pa agiki mukene i 1989. Alpha ki Omega oketo nying Mare i coc pi dano weng ma tye ki cwiny me neno ki winyo. Cawa pa agiki me wot pa lakica ma acel kede ma adek obedo tito i coc acel eni.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Vaci ma odonyo anyim nyutu kare ma Paapasi, ma kiketo calo Rwot me North, ocwako United States, ma kiketo calo Piny ma lamal, i cik me Sunday ma bino cok i United States. Ka kamal, ento ka lok me vaci 40 nyutu “caa me agiki” i 1798 calo cako, kede “caa me agiki” i 1989 calo tyeko, adwong en ni gin matime me porofetik ma kiketo calo i vaci 40 pe otum nyo dok i vaci 41, ka Rwot me North ocwako Piny ma lamal. Man nyutu ni gin matime, aa ki opoto woko pa Soviet Union i 1989, nyo i cik me Sunday ma bino cok i vaci 41, kiketo calo gin matime pa United States aa ki kare pa Pa-ritiidenti Ronald Reagan nyo i cik me Sunday ma bino cok. Gin matime meno tye ki ceng 11 me September, 2001, ka cwako anyim nyo i cawa pa goro-piny madit me Revelation chapta 11.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Ka gere man onongo giyabu woko i acaki, giyaro tam ma gonyo ikome atir ni, “lok pa Pippenger ma owaco ni gere man nyutu gin matime con kacako ki 1798 oko i Cik me Sunday, obedo lok ma pe rwate; pien gere i Bibul pe i kare mo keken ginyutu kare ma dit tutwal pa gin matime con cal kamano.” Wa pe onongo waparo lok me ka tye gengo i kare ma twero bedo iye i gere acel keken, ento i cawa matidi wa opoyo piny ni Revelation pot buk apar adek, cing apar acel, nyutu gin matime con kacel adada; kadong timo kamano i cing acel keken. Gin matime con pa “beast” me piny ocako i 1798, kadong waco pa “beast” me piny calo “dragon” obi tyeko piny ikare me “Cik me Sunday” ma bino cokcoki.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> Kare ma Papacy, ma kityeko kwanyo woko twero ne, kityeko rone me weko yubu, Yohana oneno twero manyen ma obuto, me dwogo dwon pa darakon, ki cano anyim tic acel ma kica ki ma kwero Nying Lubanga. Twero man, ma dong en agiki me lwenyo bot Kanisa ki cik pa Lubanga, kityeko yaro ne ki calo lwor ma tye ki ring’o calo pa nyare die. Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Ka ngat myero obed marwak ki yore me tic, ves 40 cwalo ngec pa kit ma otime cok ki mwaka 1798 nyaka i ves 41; ci i ves 41 kityeko nyutu cik me Sande, ento pe calo ves acel keken i Revelation chapta 13, pien adwogi me ves 40 tye matidi mo, pien cik me Sande tye i ves ma lubo pire, ento i Revelation chapta 13, kit ma cok ki 1798 nyaka i cik me Sande tye i ves acel keken. Sister White owaco botwa ni “rek acel me poropheti” ma tye i Buk me Daniel, kicako dok i Buk me Revelation, ci Revelation chapta 13, ves 11, yot rwate maber i wii ves 40, ka i yero nywako yore me tic me “rek i tung rek.”

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Ka i tiyo ki cik me 'rek i wie rek', i neno ni kit ma rek 40 nyuto pa le me lobo me Akwaco 13 (United States), ma gi cwalo calo 'kareti, bote ki jo ma ocot i faras', o loko ki bedo le ma calo lam ki cuge aryo i 1798, odok le ma waco calo dragoni i cawa me 'cik me Ceng' ma obino cok; i bene i neno ni le ma calo lam tye ki cuge aryo.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Ves 40, bene nyutu mwaka 70 ma me alama ka randi pa Tire ki juko ne woko, pien mwaka 70 ma me alama tye calo nino pa rwot acel, kede rwot obedo piny pa rwot. Ki keto i kom ves 40, kede rek me Buk me Nyutu (Revelation) Kapita 13, piny me porofesi me Baibul ma oloch i mwaka 70 ma me alama i Buk pa Isaya Kapita 23, en lewi me piny, ma tye ki twol aryo me twero. Lewi me piny ocako ki twol aryo me twero ma nyutu calo Ripablikanizim kacel ki Protestantizim, ento ka lok me gin ma otime i ves 40 dong oceto irwate ki pongone i ves 41, ci twero aryo me porofesi ne kityeko yero gi calo 'laa' (twero me tic me cente), kacel ki 'gari me lweny ki jofarasi' (twero me lweny).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

I kare me omwaka 70 me alamaro me Yesaya chapta 23, dako luch pa Tiro, ma i vesi 40 obedo Rwot me tung cen, kityeko weko ne. Ento i agiki me omwaka 70 me alamaro, dok bitedo timo keca ki rwodi me piny, macalo kit ma otime i gin matime ma rwate bot golo woko Soviet Union, ka jo me gin matime weng gicwalo ni President Reagan oketo cobo me imung ki Antikristo me porofesi me Bibul pi miti me golo woko Soviet Union. I anyim 1989, Reagan dong ocako cobo me imung ma pe tye kakare ki “dano me richo”, konye jo me wer pa Nebukadnezzar ocako yubu wer ma dako luch ma kityeko weko ne ocako yabo. Tic me latic pa John Paul II ma i lobo weng ma pe obedo con, i gin matime kamano keken, obedo cako me “wer ki yang” ma omiyo “piny weng” “oluwo le ki gum”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Nyim 40 bende nyutu lok me Adventism me Laodicea, ma ocako i 1798 calo Sardis; ci jo ma i Sardis ogamo light ma kiyabo woko, ci tic pa Philadelphia owuoko ki i Sardis. Ka tic pa Philadelphia obalo light me 1856, ci ki 1863 gi dwogo woko ki tic, gi obedo kric pa Laodicea. Kric eno ki keto wic ni Rwot obi apuko woko i dho pa en i nyim 41, ma en aye cik pa Sunday ma bino lacen. Nyim 40 pe keken nyutu lok me United States, ento bende nyutu lok me Adventism me Laodicea.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventism pa Laodicea kimiyo ne lacer pa Lok pa Lubanga me bedo kaketo ne ki teko ne, ci Govermen me United States kimiyo ne lacer pa Cik Madwong pa United States me bedo kaketo ne ki teko ne. Gi aryo gicako i porofeci calo luny i 1798, ci i cok me mwaka 70 ma i kit cal, luny pa Republican ma okwalo adwogi ki luny pa Protestant ma okwalo adwogi gibiro rwate odoko luny acel, ki obi waco calo dragoni.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Tweye aryo me virese apar angwen obedo gavumenti ki kanisa ma kiyero, ma gilonye rek aryo me poropesí ma woto kacel, pien gi lonyi calo tweye aryo i wi cwinyo acel. Ka cwinyo woto, tweye aryo bene woto, ki timo mano i gin matime acel me poropesí. Tweyo me Protestantisimu tye ki kit me poropesí ma odog aryo ma gilonye gi Laodicea ki Philadelphia. Tweyo me Repubulikanisimu bende tye ki kit me poropesí ma odog aryo, ma gilonye gi dul me politiki me Republikani ki Demokiratiki. Nyutu ma aryo i kit odog aryo pa tweyo keken oyaro agiki ki orweyo malo, kacoke ki Daniel lacit aboro.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ka dong acwalo malo wanga, ki aneno; nen, i anyim kume otye dyec dichwo ma tye ki tung aryo; ki tung aryo ne tye malac; ento tung acel ne tye maloyo tung mapat, ki tung ma maloyo obino agiki.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Kit ma aryo me rwede keken nyutore i rek pa Kristo ki jo-Sadukai ki jo-Farisai; i rwede pa Republican, mano rwate ki liberalism (pro-slavery, demokrasi, woke-ism ki globalism), ki konservatism (anti-slavery, Constitutional republic, traditionalists, MAGA). Kit ma aryo me rwede pa Protestanti rwate ki Filadelfia ki Laodikea. Pe tye rwate maber atir i yabu pa rwede aryo i cal ma aryo, pien liberalism ma progressive onyo MAGA-ism ma konservativ pe obedo i tung ma tye kakare i kom adwogi me Sunday law, pien jo-Farisai ki jo-Sadukai odok kacel i Cross; ento i Sunday law ma dong bino macok keken, ma cross onongo obedo calone, Laodikea opuk woko ki iye pa Rwot, ki rwede pa Filadelfia dong kiyaro malo calo bendera. Kadi bene, kit ma aryo me rwede aryo nyutore ki kewongo me teologi ma i bot jo-Farisai ki jo-Sadukai, ki lami bot jo-pagani (Paulo), i gin matime pa Kristo, con en ne Farisai pa Farisai.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Yore me tic pa kot me agiki, ma tye ‘rek i wii rek’, yubu lero madit i vers 40 ka gi keto ne. Lakitabo me Revelation chapta 2 tung ii 18 weng rwate ki vers 40. Lok me lami pa malaya pa Tyre i chapta 23 me Isaiah bende rwate ki vers 40. Kakare, tye lok mapatpat mapol ma myero kitero gi i wii vers 40; ento keto i tic me ‘rek i wii rek’ ma ping loyo weng pa vers 40 en vers 40 keken.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

I rek 40, kare me agiki me 1798 ki kare me agiki me 1989, dong giketo piny weng. Man ywayo lakarat me poropheti me keto kare me agiki me 1798 i wi kare me agiki me 1989. Ka mano otimo, kit ma otime i rek 40 omiyo rek aryo, ma keken gicako i 1798, ki gimedo nyaka cik me Sunday ma tye ka bino macek, me rek 41. Rek ma ocako i 1798 nyutu kwena ma iye pa jo pa Lubanga me kare me agiki, ki rek ma ocako i 1989 nyutu kwena ma i woko pa jo pa Lubanga me kare me agiki i kit ma otime kon acel keken. Omio rek 40 bene tye ki alama, i iye keken, ma nyutu rwom acel me poropheti ma iye ki ma i woko pa kanisa 7 ki seals 7 i Book me Revelation. Gin man me poropheti bene nyutu i rek acel keken, ma tye ki lok 51!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Jo Millerite gineno ni kanisa abicel ki muhuri abicel tye ki lok me iye-ki-woko; ento gi gineno keken ni opuk abicel bende giyiko rek adek me lok ma adier, ma obedo but acel me lok me kare ma kinyuto ki kanisa abicel ki muhuri abicel. Opuk-gi obedo, kaka Miller owaco, “kec mapire tek” ma kicwalo bot Roma. Jo Millerite gineno maber ni kec pa Lubanga ma opuk abicel giyiko tye gi rwate ki lok me kare me kanisa abicel, ki lok me kare ma maco tutwal me muhuri abicel.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

I rek 40 tye lok pa gin ma otime i 11 September 2001, kede i rek 40 rek me poropheti pa opuk abiro bene dong rwate. Malaika ma acel obino i 1798 me bayo ni yabo pa yubu bi cako i 1844. Yubu meno kityeko poko ne i but aryo: yubu me penyo, ki yubu me timo gin ma kityubo. Lok me rek 40 obedo lok me yubu me penyo, kede lok me rek 41 dok anyim nyaka ka Mikael ocung, ki ka kec abiro me agiki kigolo gi piny, en aye lok me yubu me timo gin ma kityubo.

The executive judgment begins when the United States speaks as a dragon.

Kobo ma kitimo cako ka Amerika waco calo oyoo madit.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> "Tung ma calo nyathi-dyel ki dwol pa joka me cal eni nyutu bot ribo madwong i kin loke ma piny ma eni nyutu cwalo ki tice ma piny en tye timo. ‘Dwolo’ pa piny en tice pa jo me tero cik ki jo me kom. Kun timo kamano, bineno nyutu ni yore me twero ki kuc ma gitero calo kud pa yore me tic pa gi, pe tye atir. Lok me poro ma waco ni bino waco ‘calo joka’ ki ‘bino timo gi twero weng pa lewic me acel’ nyutu atir atir med-gi pa rwom me cwiny me pe yie ki yubu ma onongo onyutu ne iye piny ma cal pa joka ki lewic ma calo lepaad. Ki lok ma waco ni lewic ma tung aryo ‘omiyo piny ki joche ma bedo iye wor lewic me acel’ nyutu ni twero pa piny eni bino kitiyo kwede me miyo jo rito cik mo ma obedo tic me woro Paapasi." The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Ka United States “waco,” kacel ki yiko cik me Sande ma tye ka bino manok, “dwon me aryo” me i Revelation chapta 18 “waco,” kunyo kwaco lacoo ki dako woko ki i Babylon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> An onongo awinyo dwon mukene ki polo, ma owaco ni, Wot woko ki iye, jo ami, wek pe ubede kacel ki richo ne, ka wek pe uyudo ki bal ne. Pien richo ne oromo i polo, ka Lubanga oparo tim marac ne. Dwogi ne calo en odwogo botu, ka med iye ariyo calo kit tic ne: i tyupa ma en opongo, opongi iye ariyo. Revelation 18:4-6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

I verse 41, ka United States o waco, gin ma pud tye i yore adek me Babilon me kare manin kikwayo gi woko ka “dwol aryo” me Revelation chapta 18 o waco. Gin ma kun kikwayo gi woko, ki nyutu gi i verse 41 calo “Edom, Moab ki ladit pa nyithin me Ammon.” I verse en, gin ma ki nyutu gi i cal adek me Babilon me kare manin, gi ladriki woko ki lwete pa king of the north (the papacy). Leb Ebulani “escape” nyutu “ladriki woko,” ki nining ma i iye tye ni golo woko eni otimore ki but gin mo ma con dong onongo otyeko gwoko gi i captivity.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> En bende bi donyo i piny ma maler, ki en bi loyo piny mapol: ento magi bi yweyo ki lwete ne, paka Edom, ki Moab, ki gin ma madit i kin nyith me Ammon. En bende bi yalo lwete i wii piny mapol: ki piny me Ijipt pe bi yweyo. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

I coc 42, Upapa (rwot pa tung cen), opogo mung me piny ma adek ka omako Misiri, ma obedo cal pa Dul me Kacel me Lobo, macalo i cawa me nywol pa Herod, ka oyek cwiny bot dansi me bwola pa Salome (Amerika ma Kacel), nyare pa Herodias (Upapa). Man yaro cawa ma Dul me Kacel me Lobo ("rwot apar" me Revelation 17), gigamo me mino kom pa gi bot "beast" pi cawa acel. Cawa acel en aye cawa me Revelation 11 me "goro piny madit", kacel ki "cawa" ma rweny pa Babulon kikobo i keca. I coc 42, Misiri (Dul me Kacel me Lobo), "pe bino kwec woko."

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Lok me Leb Ebrania ma gityeko dwoko calo “wut woko” i vesi 42, macok ki lok me Leb Ebrania i vesi 41. I vesi 42, lok “wut woko” nyutu “pe nonge ogwoko”; ento vesi 41 tye ka nyutu kare ma, kane mapwod pe onongo obino cok cik me Sande, gin gityeko mako cing kede Papasi, cene giwut woko macalo ka gin lwal. Mapwod pe i cawa me bal pa cik me Sande, gin ma tye i rwom pa Babulon me kombedi gityeko yeo paro me Satani ni Sande obedo ceng me woro pa Lubanga. Ka “tig pa le” kityeko miyo te ki cik, dano twero yeo ne pi cwiny mo keken, onyo yie adier ni en kamano. Yie ne obedo nongo tig i ngol, ento yeo ne keken obedo nongo tig i cing.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Jogi ma gicopo woko ki cing pa Papasi i kare me Cik me Ceng Ayeero, giyabo paro me Setaani ma waco ni ceng me ayero pa Lubanga obedo ceng pa ceng, i kare atir keken ma United States ki United Nations tye ka keto cing ka cing ki mona me kobo pa Roma, tego pa Papa, Rwot pa Bor Cen.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> Jo Protestanti pa Amerika gibedo ma i tung me acaki i kwanyo lwete gi ki woko i kabedo ma mabor maber me nywako lwete pa Spiritualism; gibicobo bur me camo lwete ki teko pa Roma; i bot teko pa kube man ma acelgi adek, piny man bi lubo yore pa Roma i diro i wii twero pa cwiny.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Tye rwate madit ni wa miyo cawa me yik kit pa gwen abicel pa agiki pa Daniel apar acel, kun wa mede anyim i paro pa gwen me piero angwen. Rwot me North, ma en Rome me kare ma kombedi, ogello bar pa lobo adek pi obed kitek i kom me lobo. Rome me Pagan ogello bar pa lobo adek; Rome pa Papa bene otimo kamano; kacel ki mano, Rome me kare ma kombedi ogello Rwot me South (Soviet Union ma con) i gwen me piero angwen, ci dong ogello piny maler (United States) i gwen me piero angwen acel, ci dong Misri (United Nations) i gwen me piero angwen aryo ki piero angwen adik.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Ento, calo lok ma wacwoko con pa Sista White nyute atir, United States oromo cing kacel ki Papacy ki United Nations i cawa acel keken. Rwom pa adek pa Dragon, Beast, ki laneno marac tyeko otum i Cik me Ceng Lacam ma pud tye ka bino oyot, kadi bedi i Daniel rwom 11, coc 41 paka 43 ginyuto mi loyo ma time i cawa acel keken ki tito kore-kore. Tito ma kityeko yaro kiketo calo wot pa gin matime, ento weng gi tyeko otum i Cik me Ceng Lacam ma pud tye ka bino oyot.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

I kare meno, “dwol me aryo” me Revelation 18 “owaco” i kabedo keken ma United States “owaco”. Lubanga owaco i kabedo ci i kare ma Setan owaco. I verse 44, ngec ma bino ki bot wang ceng kacel ki bot bor ogoyo cwinya pa Rwot me bor, ci kwalo remo pa Papa ma me agiki kacako. Verse 44, macalo keken verse 42 ki 43, cako i verse 41, ka malaika ma tek me Revelation 18 cako kwaco kwer pa en mapat me aa ki Babilon.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Ngec ma omiyo en aye ngec ma nyutu ni Islam me ‘woe’ ma adek obedo gin ma En otiyo kwede me kwero, ki nyutu bende cobo me bal pa lura me Babilon. Islam nyutu calo ‘ngec ma aa ki i East’, ki Paapasi (Rwot me ‘North’ ma pe atir) nyutu calo ‘ngec ma aa ki i North’. Daniel 11:40 nyutu kwero me yenyo, ki 11:41–45 nyutu kwero me timo.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Wa bi medo poyo wa ikom rek apar angwen me chap apar acel me Daniel i coc ma bino.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> I kare acel, ka an obedo i New York City, i cawa, onongo kikwayo an me neno ot ma onongo gitye koyo lawir ki lawir, onongo gitye dong malo bot polo. Ot magi onongo gikwanyo kwer ni pe mac twero bolo gi, ki onongo giyubo gi pi miyo ducu bot lawigi kacel ki jo mayubogi. Malo kede malo ot magi onongo gimedo malo, ci i iye onongo gitiye kwede jami me yubo ma otum loyo weng. Jo ma ot magi obedo gi pe onongo gibuto penyo i cwinygi ni, “Wa twero nining me miyo ducu bot Lubanga i kit maber loyo?” Rwot pe onongo obedo i paro-gi.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Aparo ni: ‘O, ka jogi ma i kit man gicako keto lonyo gi onongo romo neno wotgi calo ka Lubanga neno! Gibedo giyubo ot ma ber tutwal mapol, ento i wang Rwot pa lobo weng, tamogi ki yikogi obedo apuk tutwal. Pe gitye ka tute ki twero weng pa cwiny ki wi me nongo kit me miyo Lubanga dwong. Gityeko woko neno man, tic ma acel pa dano.’

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Ka gityeko cako keto ot ma lamal-lamal, won-otgi gudo kidi ki cwinypidi ma loyo, pien gi tye ki cente me tic me miny cwinya gi keken, ki me cako nyinyi i cwiny pa jo ma tye oko-gi. Cente mapol ma gicoyo kany giononge ki kit me kobo kwer marac, ki me opoto dano lwal. Gi wiyi pe ni i polo ki gwoko rekod pa tic me cente mo keken; tic mo keken ma pe atir, tito mo keken ma obedo bwola, kany ki coyo iye. Cawa tye kabino ma, i bwola gi ki cwinypidi gi, dano bipoko tung mo ma Rwot pe bi yee gi oyabo maloyo, ci gibinongo ni paciens pa Yehova tye ki rwom.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Gin ma malubo odonyo anyim i wang an en alaaram me mac. Dano neno ot madongo ma gi tami ni mac pe romo donyo i gi, gi waco ni, ‘Gin ki kuc opong weng.’ Ento ot man gi giko pye ki mac calo kitye ki piic. Enjini me mac pe romo timo gin mo keken me gengo goro. Latic me mac pe gi twero me tiyo kwede enjini man.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> Kimiyo an ngec ni, ka cawa pa Rwot obino, ka pe obedo yubo mo ocako i cwiny pa jo ma mito dwong ki mito bedo malo loyo, jo binongo ni cing ma con obedo tek me gwoko kwo obi bedo tek me obalo. Twero mo me piny pe twero gengo cing pa Lubanga. Pe tye jami mo me yiko gang ma romo gwoko gi ki obalo, ka cawa ma Lubanga otito obino me cwalo kom i jo pi pe yaro Cik pa En ki pi mito dwong pa keni keni.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Pe tye jo mapol, kadi i tung jo me kwano kacel ki ladit me lobo, ma ngene maber kaka ma omiyo kit pa lobo dano ma kombedi obedo kamano. Jogi ma tye i twero me loyo gamente pe romo yubu peko pa poko kica pa cwiny, duk, labwor ma pire tek, ki bal me kica ma tye dok oywoto. Gitye ka temo matek, pe ki ber, me keto tic pa cente i twol ma pire tek. Ka dano gibedo winyo mapol pwony pa lok pa Lubanga, gubinongo adwogi me peko ma cogo wii gi.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Coc pa Lubanga tito kit pa lobo ma pud pe obino dwogo pa aryo pa Kristo. I kom jo ma ki kwanyo ki cwako goro marac ka gitye ka cogo lony madwong, kiketo i coc ni: “Wun otyeko cogo lony pi ceng me agiki. Nen, coop pa jo lutic ma gicobo i puru mamegi, ma gityeko gengo ne ki yubu mamegi, tye ka kwayo; kendo dwone pa jo ma gicobo otyeko donyo i winye pa Rwot me lwak. Wun otyeko bedo i lamero i piny, kendo otyeko bedo nono; wun otyeko yik cwinye mamegi, calo i nino me cwic. Wun otyeko cwalo apo ikom ngat maleng, kendo otyeko golo ne; ento pe orib bot wun.” Yakobo 5:3-6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> Ento ngat mane okwano ngec me ciko ma ki miyo ki aloka pa cawa ma tye ka poko-gi oyot-oyot? Ngo ma kobo i poyo wii pa jo piny? Lokruok mane neno i kit bedo gi obedo ngo? Pe mapol maloyo ma ne ki neno i kit bedo pa jo me piny pa Noa. Ki cuke i tic me piny ki i mere me piny, jo ma obedo con i kare mapir ki pi madit “pe gi ngeyo nyaka pi madit obino, ocoyo gi weng.” Matayo 24:39. Gi tye ki ngec me ciko ma ki cwayo ki Polo, ento gi kwero winyo. Kede tin, piny, ma giyaro dwon me ciko pa Lubanga weng, tye ka turo oyot i bal pa matwal.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> Cwiny pa piny dong otang ki tipu pa lweny. Porofesi i chapta apar acel pa Daniel dong aa macok ki giko ne weng. I cawa matidi, gin ma peko ma kityeko waco iye i porofesi bitime.

> Testimonies to the Church, volume NINE, page ELEVEN.

> Testimoni bot Kanisa, voluumu 9, pot buk 11.

Back to Articles