Article

# Panium - Number Nineteen

Panium - Namba apar abongwen

The Greats: Antiochus, Constantine, and the Last President

Jo madit: Antiochus, Constantine, ki Pulezidenti ma agiki

Author

Jeff Pippenger

Published

March 1, 2026

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The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.

Lagwot me yabo atir Daniel 11:10–16 nonge i keto porofetik mebedi ma kicako tic kwede i higni maloyo apar adek, i 1996, ka magazini The Time of the End kityeko yaro. I lacen me higni apar adek, Lubanga otyeko yabo ni lok porofetik mukene myero kityeko cweyo iye i cik, calo kit ma lok pa Millerite kityeko cweyo iye i cik i 1831. I histori me omega pa higni man apar adek, lok ma myero kityeko cweyo iye i cik kimiyo neno calo yubo pa lok me Islam ma con, calo kit ma Josiah Litch onongo nyuto; kede bene lok me 'closed door' ma kiyubone atir, calo kit ma Samuel Snow onongo nyuto, ma obedo cal pa 'parable of the ten virgins'. Lok me Islam, ma ocako kwede ciko pi loro ma kamede-kamede me 'doors of probation' ka Kristo tye ka tyeko tic pa 'judgment', obiyaro. Lok man tye i aryo: rek ma iyie ki rek ma i waho; magi, i tung acel, giporoyo yore aryo ma acaki i yo me adek me temo, ma pol kare otime ka porofesi kigolo loro woko, calo yabo pa Yesu Kiristo ma otime i December 31, 2023.

The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.

Magazini me ‘The Time of the End’ tye kongo ki yubu ma gonyo tutwal pa anyim pa America, macalo kinyuto i lok abicel me agiki i ‘Daniel 11’ ma kiweyo ki golo cal i cawa me agiki i 1989. Magazini en otyeko bedo i rekod pa lwak pi higa apar adek, ki keken pe oneno ni gin ma dit loyo i magazini en obedo lweny pa dini ikin Komunizim ki kanisa i labongo teko pa Katolik, mape atir i Ukraine. Lweny pa dini en ma aa ki kare me 1989 yaro piny me pote pa dini me Putin, macalo kinyuto ki Ptolemy ki Uzziah i gonyo ma giduto oyaro i tempele i Jerusalem. Tempele i Jerusalem obedo tempele pa Uzziah, pe pa Ptolemy. Putin ki Zelenskyy giduto kwalo maleng pa tempele acel meno i yore aryo ma pe rwate; acel calo Jipiti, acel calo Yahudi.

The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.

Kanisa ma onongo tye ka lwenyo bot Rwot me Kusini i 1989, en obedo Kanisa Katoliki. Ki ento pingo pe? Ateisim pa Faransa ogoyo rwiye ma kelo tho bot Rwot me Kaskazini i 1798; ento pingo twero pa Papa pe obedo me dwogo cen bot yubu ma odiyo pi kare mabor pa ateisim bot Kanisa Katoliki, ne atika i Ukraine? Ma madit loyo en ni boc ma olare maber ikom Ukraine o aa ki i coc ma gicoyo i 1996, ma onongo tye ka yero lok pa jo me cobo kit jami pa piny ma pe me dini, ikom kit jami ma otime i 1989. Kany ka Rwot tye ka kwanyo cal pa kit jami ma ocikke i rek 40, En otyeko nyuto lweny ma tye i kore me kanisa me Orutodoksi aryo, me miyo kit me poropheti ki me cobo pa lweny me Raphia ki pire dokne, ki dong En oketo iye ngec ma mite i magazin The Time of the End ma gicoyo woko pi mwaka apar adek mukato.

The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.

Tho pa Napoleon rwate ki tho ma piny piny pa Lenin, Stalin, kacel ki kit me yore pa Soviet Union. Ka duk pa lamal me tung me obur okobo kabedo me gamente ne i Russia, obedo revolusen aryo ma madit i higa 1917. Acel obedo ma gicako ni Revolusen pa Russia, ka Czar kicabo woko; ci i higa acel acel, Revolusen pa Bolshevik bene obedo, ma okelo lut me jo piny kene pa 1917 nyo i 1922. I higa 1922, ki cweyo Soviet Union.

The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.

Acaki pa Russia me bedo rwot me tipu pa South onongo nyuto lok piny me tuk aryo, ma omede i lweny me i bot piny, ci lacen yubo lwak me piny mapol. Lapoto pa Lwak me Soviet bene obedo me tuk aryo, ocake ki gonyo woko Berlin Wall i November 9, 1989, ma ci okelo i ywayo woko Lwak me Soviet i December 31, 1991. Macalo rwot me agiki pa Russia, rwot me South, Vladimir Putin onongo en calo i kite ki rwot me Russia ma acaki—Vladimir Lenin.

Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”

Vladimir romo nyutu ni ‘rwot madit’, ki Putin romo nyutu ni ‘yoo’. Lenin romo nyutu ni ‘aora madit’, ento Vladimir Lenin oyero nying ‘Lenin’ me weko piny nying me ada pa en, ma en obedo Vladimir Ilyich Ulyanov. Ilyich romo nyutu ni ‘wod pa Elijah’, ki Ulyanov romo nyutu ni ‘wod pa Elijah matidi’.

The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.

Lal ma ladit pa Russia i yo, i lok me con ma giyaro ki lweny me Raphia i 217 me anyim Cako Kristo, kityeko yaro ne calo lal me acaki pa Russia, en aye Vladimir Lenin, ma obedo lal ma ladit pa aora ma tye ki twero madit, ento ma okano nyinge. Nying obedo alama me kit ngat, kede ka Vladimir okano nyinge aryo, en nyuto kit ngat ma oyero aora madit me paro me politika, loyo kit ngat ma giyaro ki Elia, ma nyinge pulo, ‘Lubanga obedo Yehova.’ Tung me pe geno Lubanga obedo gamo Lubanga, kede pe geno Lubanga obedo kit ma lamal pa rwot me cen. Nying me aryo ki me adek pa Lenin gimiyo dwong bot Elia ki wuode, kede agiki pa Russia calo rwot me cen giyaro ki Ptolemy IV, ma oloyo i lweny me Raphia; ento ka Antiochus odok i 200 me anyim Cako Kristo i lweny me Panium, wuode Ptolemy ma oromo cawa abicel ne obedo rwot. Nyinge aryo me acaki pa Lenin nyutu Elia ki wuode, kede rwate ki Ptolemy ki wuode. Elia, kede kwena bot nyithone, otime i kare agiki, me anyim ‘Nino madit ki ma matek pa Rwot;’ ma en aye kabedo ma lweny me Raphia ki Panium bene tye.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Nen, abi cwalo botu Elija janabi mapwod bino nino madit ki ma rwenyo pa Rwot; eno obidwogo cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ka pe abi bino akobo piny ki kwer. Malaki 4:5, 6.

The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.

Lok me buk pa Uzziah ki Ptolemy rwate i Daniel 11:11, ki Uzziah odong kwo pi higa 11 bang’ rebelyen pa en ki lepra; ento Ptolemy otero pi higa 17 weng, ma obedo namba pa higa maromo acel i kind lweny ma i Daniel 11:11 ki 11:15. Porofesi pa higa 250 ma ocako i 457 BC, otum i 207 BC i tung me lweny aryo meno; higa 10 bang’ Raphia, ki higa 7 kapok Panium. Tero pa Ptolemy IV ocako i 221 BC, ki otho i 204 BC; omiyo higa 17 pa Ptolemy pe gin rek acel kwede higa 17 ma koa i Raphia nyaka Panium. Pe bene gin higa 17 acel keken ma nyutore ki giko pa porofesi pa higa 250 ma ocako ki Nero i 64, ki otum i 313. Kochako i 313 nyaka cik pa Sunday ma acel i 321, obedo higa 8; ci higa 9 bang’ ne, i 330, Constantine opoko pinyruoth i East ki West.

In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.

I cawa matin maloyo, Putin ki Russia bino loyo Ukraine, ki tyen pa Ptolemy ki Uziya bino cako dwogo doki i mukato ma kinyutu ie i lok me coc apar aryo. Lajwoki aryo me Bibul keto tem me agiki pa Putin i tem me Kanisa ki Twero me Lobo. Kica gi onyute pire tek i Hekalu i Yerusalem, omiyo kinyutu ni Hekalu pa Uziya, ki dini pa iye, obedo kan ma poroc cwalo iye.

Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.

Zelenskyy, ma nyingne nyutu 'green', obedo 'puppet' pa jo me cik pa ofis me globalism pa European Union ki United Nations; ajenda gi me globalism onyutu maber ki muvimenti me polotika me 'green' ma woro 'Min Piny'. Obedo rwate ni Zelenskyy ne obedo aktor; pien atir atir, en ajenti pa jo mukene me twero, ki nyingne, ma nyutu 'green', nyutu poyo-wic me polotika ma tero yeco mamegi i bodi me 'chess' pa gin ayela pa dano. 'Checkmate' dong tye macok pi Zelenskyy.

In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.

I lok agiki man, tic me gonyo pa Uzziah ki Ptolemy bi dok time; ento Ptolemy (Putin) otho cawa angwen con pa lweny me Panium, ki yubu ma agiki me rwot me butu tye kinyutu ki lutino ma idwe ne abicel, ma giyubo iye ki jo yubu ma gitye acel acel ma gibalo ki pe gi twero.

Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.

Ptolemy V onongo tye keken maromo higa 5-6 ka oting’o kom pa rwot i 204 BC (inyim tho pa lacooni ma ocuk), ki lobo pa Ptolemaic onongo ogengo ki dul acel acel pa lawi me lobo ma pe ngeyo tic onyo ma gitye ki bwoc i kare me lwak pa iye. Lawi me lobo ma acaki obedo i 204-202 BC, inyim ka gicuke tho pa Ptolemy IV, ki minne, Arsinoe III, onegi. Jogi ma gigwoko dwong i ot pa rwot—Sosibius, minista ma otimo kare loyo i tung Ptolemy IV, ki Agathocles, lanyale pa Agathoclea, dako ma Ptolemy IV onongo otamo kwede—gipongo gi weng calo lawi me lobo ikom rwot. Gicweyo onyo ginyutu coc me wii ma cime ni gin bedo lagwoko, giketo rwot otino i wang gwoko pa Agathoclea ki wel pa iye, ki gikwanyo woko jo ma romo bedo gi lwak kwedgi. Sosibius ocung ki tic mapol me lobo i acakki.

A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.

Kare ma oko i 202 BC, lok madit otime, ka Agathocles obedo laloc me cing ma loyo weng; ento kigamone madwong pi kwo marac kede tero lobo marac. Lwak me jo piny i Alexandria omiyo gigoro ne gi lwak kacwinya marac tutwal, ka rwot lutino oyie kwede i nying keken. Ka dong, laloc me cing ma obino lacen obedo Tlepolemus, gavanaa pa Pelusium, eka bene Aristomenes. I kare me lweny pa Panium i 200 BC, piny pa rwot ne tye i twero pa laloc me cing ma gi cako ka gi weko lacen lacen, kede lami tam pa ot pa rwot.

At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.

I lweny me Panium, jo-lweny pa Ptolemaic kikelo gi i tere ki Scopas me Aetolia, ladit me jolweny me cente ma ki keto i kare me jodwogo rwom, pe ki Ptolemy V kene. Rwot lutino pe tye ki twero ma atir; tami ma kiketo, yore me lweny, kacel ki bwoc weng pa lobo pa rwot, gu twuye ki pe gityeko tic pa jodwogo rwom, jongo me iye piny (calo jongo pa jo-Egupti ma ginen woko), kede yang i duka pa rwot. Dirica man omii yo Antiochus III Madit me okeyo Scopas maber atir i Panium, okwanyo Coele-Syria, kacel ki Judea, pi kare weng ki woko ki bot twero pa Ptolemaic.

Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.

Jokwalo lok me kare mukato giwaco lok pi twero me bedo ni tho pa Ptolemy me angwen otime ki yath me tho, ma bende obedo but me paro me lok me kare mukato ma lube ki Vladimir Lenin, Joseph Stalin, kacel ki Rwot Nyako pa South, Cleopatra. Putin oloyo i Lweny me Ukraine, ento poto piny ne ocako ki dwone me keto i tic kit me loro kwede ma Soviet Union onwongo tye kwede ki Kanisa pa Ukraine, ma, ka kikwanyo woko i 1989, ne obedo cal pa loyo pa Rwot pa North ikom Rwot pa South.

The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.

Ukraine obedo kabedo me acaki pa Ortodoksi me Slavik ma i Tung Wang Chieng. Baptiiso pa Vladimir Madit otimore i mwaka 988 i Kyiv. Ma lacen, Moscow omako nying “Rome ma Adek” inyim ka Konstantinopol ocwero, oketo pire calo ladwogo ma atir ki lagwoko me cwinya pa piny weng me Rusia, kacel ki Ukraine calo “piny me kanoniko” pa iye.

The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.

Patiriakiat me Moscow kare weng otyeko neno Ukraine calo pe romo yaro ki Rasha i kit me lamo, ki motto ma “Dano acel, geno acel,” ma en aye lok ma Putin keken otyeko waco mapol. Ukraine, tutwal cok ki 2014/2022, dong neno tic me gwoko kit pa Moscow calo loyo me koloni ki me impiria, ento pe calo min me lamo ma atir. I February 2026, tye jurisdikson me Orthodox aryo ma giceto kwede. Acel aye Kanisa me Orthodox pa Ukraine, ma cok ki 2019 obedo pire kene, pe ikom twero pa Patiriaki ma Ecumenical Bartholomew me Constantinople. I Kyiv, giyaro Kanisa me Orthodox pa Ukraine ni obedo kanisa pa piny ma atir.

Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.

Ngat ma ikwano, bedo i cing: Orthodox Church of Ukraine obedo kanisa mapat ki Ukrainian Orthodox Church. Ukrainian Orthodox Church onyutu ki Kanisa Orthodox pa Russia; pien man, Zelenskyy tye ka gudo ne. Vatican orweny kwede gudo pa Zelenskyy ma dong tye ka timo; ento kweg pa Putin ma i verse apar aryo bino lacen ikom loyo pa en i Raphia, en pe ociko; dong tye ikare ma anyim.

The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.

I kare mukato, Kanisa Orthodox pa Ukrayin obedo kitye ki kube macel ki dul pa Moscow. I dwe me May 2022, ka ci gicelo me 2022 ocake, Kanisa Orthodox pa Ukrayin owaco piny ni obedo ki lwak pire keken; ento tic me penyo pa lobo Ukrayin (DESS) gi waco kare kare ni kombedi, ki tung canon ki ki tung cikke, en pud kitye ki kube ki Moscow. Ukrayin oketo cik i August 2024 (ma Zelenskyy ocwalo cing iye) ma kijuko dul mo keken me walo Nyasaye ma kitye ki kube ki Kanisa Orthodox pa Rasha (“lobo me cako lweny”). Kanisa Orthodox pa Ukrayin kimiyo cik ni obek kek kube weng woko pire keken onyo obino ki balo woko pa Metropolis pa Kyiv ma kooti kimiyo cik. En kare me agiki me 2025 ki cako me 2026, tye yubu pa latic me kuc ma tye ka mede, lok pa parish bot Kanisa Orthodox pa Ukrayin (madwong loyo 1,300 ki cako ki 2022), tic pa kooti, ki lami ngec pa UN ma gicoyo peko i kom twero me walo Nyasaye ikom Kanisa Orthodox pa Ukrayin.

The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.

Vatikaani ogamo i wang piny yubu woko ki cing mo keken pa Kanisa me Orthodoksi pa Ukraine. Rusia ki Putin gitero eni calo luyo pire tek i tung Orthodoksi ma rwate ki cik me kanon, kede gi keto gwoko "kanisa me Orthodoksi pa Rusia" calo dwaro ma nyut nining i lok me kuc mo keken. Propaganda pa Rusia kare weng gidongo rwom Kanisa me Orthodoksi pa Ukraine ki kweko ma Goment pa Ukraine timo i iye, yaro gin calo "Nazism", kede calo but me miyo lok pi "denazification" pa gi.

Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.

Putin obi, ki pe lworo, “donyo i ot pa Lubanga” kendo obi nyuto ni obedo rwot me tipu weng i wi Orthodoksi pa Ukraine, me temo dwogo keto kit kanisa weng pa Ukraine i cing pa Moscow, kun kwayo yiko ni obedo rwot me tipu ma atir pa lobo me Orthodoksi pa Russia.

This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.

Man obedo rwom keken matwal ki Ptolemy kun o donyo i kabedo maleng loyo loyo, i kare ma Uzziah obedo calo Zelenskyy ma tye ka temo coyo insensi. Kwero ma Ptolemy otime obedo i kabedo maleng loyo loyo, ento kwero pa Uzziah obedo i kabedo maleng. Rwot me tung me otur, ma ocweyo cwiny kun loyo me “borderline,” ka giko teko me proksi pa Nazism, ci dong ogolo ceke odonyo i kabedo ma pa lobo pa dini keken. Eka obino gobo piny ma pire tek ki keto pa Lubanga, ci Putin pe dok onen i wang tic (macalo Ptolemy IV otho i mwaka 204 BC). Ka i tere pa “kare me lubo-cing ma dwir” ma teko orem, rwot me tung me cen dwogo ki tek madwong loyo, ci oloyo i lweny pa kombedi pa Panium i verse 15.

## Seventeen

apar abicaryo

Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.

Higa apar abicel aryo otime kare adek i kit me gin ma otime con, kama lweny me Raphia ki Panium rwatek kacel, rek ki rek. Higa apar abicel aryo magi ocake ki Cik me Milan, kama kom pa ruoth pa East ki kom pa ruoth pa West me lobo madit giketo gi kacel ki nyom, nyang’ i higa 330, ka lobo ocweru woko ki nyom gigolo woko. Cako-gi ki agiki-gi pa higa apar abicel aryo magi obedo alama me yoo pa kare me porofeti aryo ma rwatek. Kacako ki Nero i higa 64, kiketo alama me kare me lubo piny, ma tyeko i kit pa Constantine Madit. Lok me wot ki kare me lubo piny pa Nero i bot kompromais ma kilaro kwede Constantine, nyutu lok me wot ki kanisa me Smyrna i bot kanisa me Pergamos. 313 ki Cik me Milan nyutu agiki pa kanisa me Smyrna, ki agiki pa kare me higa apar abicel aryo obedo higa 330, ma obedo tyeko ne pa porofesi me higa 360 pa Daniel 11:24.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Obi donyo ki kuc, kadi i kabedogi ma opong loyo i piny; kadong obi timo gin ma laco mamege pe gitimo, ki kwaro mamege bende pe gitimo. Obicweyo i botgi gin ma okwanyogi i lweny, ki gin ma ogamo ki kwanyo, ki jami me dogi maber; aye, obicako tero paro pa en ikom ot me cuk ma tek, pi cawa mo. Daniel 11:24.

The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.

Hinyen 17 ma ocako i hinyen 313, ki Cik pa Milan, ocako ki tyeko me lok pa poropheti, ki otumu i tyeko me lok pa poropheti mukene. Tyeko me poropheti ma acel, ma ciko acaki, nyutu loko woko ki bot kanisa pa Smyrna idok bot kanisa pa Pergamos; ki poropheti ma ciko otum pa hinyen 17 gagi, nyutu yub pa Roma i bot Roma me otur ki Roma me oceng. Hinyen 17 gagi ginyutu i rek pa poropheti, pe i kwena mo keken ma mapat pat me hinyen 17. Alfa pa yub pa kanisa ma aryo ki kanisa ma adek, ocok ki yub pa duk pa Roma i bot otur ki oceng, i kare ma tyeko lok me poropheti pa hinyen 360. Poropheti aryo magi giketo kare me hinyen 17, ki myero giketi atir calo kare me poropheti, i kom lami neno aryo onyo adek; ka hinyen 17 obedo cal me poropheti ma atir.

Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.

Shahidi meno tye i kare me higa 250 mukene ma ocako i 457 BC. I kare meno, poropheti me higa 2,300 ma i Daniel 8:14 ocako. 457 BC obedo acaki me poropheti, ki obedo alama me poropheti ma kityeko cweko maber. Ka i yaro higa 250 i anyim, kelo i 207 BC, ma en kit gin matime i kin lweny pa Raphia ki pa Panium. Lweny pa Raphia ki pa Panium pe romo kinyogo woko, pien Antiochus Madit otyeko lwenyo i gin aryo. Ki lweny pa Raphia i 217 BC dok i lweny pa Panium i 200 BC obedo higa 17. Poropheti me higa 2,300 nyutu lok me dispensation i acaki, ka cik ma adek odwogo teko me lobo pa Juda; ki i agiki bene, ne tye lok me dispensation, ka Kiristo owoto ki Kabedo Maleng odonyo i Kabedo Maleng Madit Tutwal. 207 BC nyutu lok me dispensation me kit telo pa jo Misiri i bot Judea, dok ocako dispensation me kit telo pa jo Seleucid i bot piny ma maler. Dispensation me teko pa jo Seleucid i bot piny ma maler ocweyo rebelyon pa Maccabees i 167 BC.

The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.

Kare me Nero me mwaka 250 otyeko i gin matime pa Constantine Madwong, kede mwaka 250 ma gityeko ikin lweny ariyo en gin matime pa Antiochus Madwong. I lweny pa Raphia, Ptolemy IV oloyo Antiochus Madwong, kede Ptolemy orwote mwaka apar abic ariyo. Kare ariyo mag mwaka 250 tye kwede kare ma peke me mwaka apar abic ariyo. Gityeko weng i gin matime pa rwot ma ngene calo Madwong. Kare ariyo mag mwaka 250 gicako i alama me yo pa poropeta ma kiketo maber, kede gityeko i alama me yo pa poropeta ma kiketo maber.

The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.

United States ocako i Julai 4, 1776, ki mwaka 250 anyim dong kelo wa i Julai 4, 2026, ka Donald Trump, ma kimanyo ni ngat ma tye ka temo me weko Amerika ‘great’, obi pako mwaka 250 meno. 2026, calo kaka mwaka 250 ko ki 457 anyim Kristo, okato i tung’ me histori pa lweny me cawa manyen pa Raphia ki Panium, ma kimanyo ni Lweny pa Ukraine ki Lweny pa Dunia me Adek. Lwak pa rwot me South, kare pa cik me Sande ma acel, ki kare ko ki lweny pa Raphia dok i Panium, gimiyo kare adek me mwaka apar abicel ma weng orwate ki histori acel me poropheti. Kare adek me mwaka 250 weng gidonyo kacel i histori acel me poropheti. Kare adek me mwaka 250 giketo rek adek me ada pa poropheti, ki histori ma orwate ki Donald Trump, ma kityeko yaro ne calo Constantine the Great onyo Antiochus the Great.

The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.

Rek adek me mwaka 250 gimiyo yaro adek ma mapogore opogore, ento ma gityeko pire keken, pi cawa me agiki. Rek pa Nero onyutu lok me con me rwate me mwaka 17 ma kakare tutwal ocwalo lok ikom kit me lanabi me cweyo cal pa lacam.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.

The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.

Cal pa le en rwom me kanisa ki dutyang, ka kanisa obedo ladit i rwom eno. Kube me yubu pa Konsitantino, ka otemo kelo kit pa jo pe yaro Lubanga i acel kwede Kricitiani, obedo cal me atir pa kube me yubu pa cawa agiki.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> I yubo ma dong tye ka wot i United States me nongo kony pa gamente pi kit pa kanisa kede yubu pa kanisa, jo Protestant tye ka woto i cing jo pa Papa. Ento, dok i mede, giyabo bur pi twero pa Papa me dok yudo i Amerika ma Protestant rwom me twero ma maloyo weng, ma otyeko kwanyo ki bot Lobo ma macon. En aye ma weko yubo man bedo ma dwong mapol en tye ni, gin madit ma gi kato i wii obedo kweko me gwoko Sande—yubu ma ocako ki i Loma, ma gi waco ni en obedo alama pa twero pa gi. Lacho pa twero pa Papa—lacho me rwate kwede yubu pa piny, kede woro yubu pa dano maloyo cike pa Lubanga—en aye ma tye ka lego ii kanisa pa Protestant kede kelo gi me timo tic acel keken me yilo Sande malo, ma twero pa Papa otyeko timo con.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> Ka ngat ma kwano obedo mito ngeyo yore ki kit ma bi tic kwede i lweny ma bino oyot, pe mito mukene; myero keken onyutu rekod me yore ma Roma otyeko tiyo kwede pi agiki acel i kare mukato. Ka obedo mito ngeyo kit ma Papisti ki Protestanti ka gityeko rwatekko gibitiyo kwede jo ma giyeke dogma gi, mii oneno chuny ma Roma otyeko yaro bot Sabat ki jo ma ogwoko en.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

> Cikke pa rwot, lwak mapol, ki cikke pa kanisa ma kidunyone ki twero me lobo, gin obedo yo ma ceer pa pagani otyeko nongo kabedo me kica i piny pa Kriciti. Cik pa lwak ma acel me ciko yaro Sande obedo cik ma Constantine ocweyo. (A.D. 321) Cik man okwayo ni jo me poto obed ka yweyo tic i ‘ceng ma wero kica pa cing,’ ento omiyo jo me gweng mede ki tic me pur lobo. Kare bene, en obedo cik pa pagani keken; ento rwot madongo pa lobo ociko ne inyono ni oyaro Kriciti ki nying kende. The Great Controversy, 574.

The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.

Wot pa kompromais ma okello i cik me Sande, ki ma dok bino okello i cik me Sande, kityeko nyutu kwede kare me cawa 17 ma aa ki 313 dok i 330, ki cik me Sande ma mukwongo me 321 calo tung dyerec pa kine. I cako ne obedo mariij pa East ki West, ki i agiki ne obedo divos pa East ki West. Cik me Sande ma mukwongo obedo aloka me yore i tung dyerec ma nyutu dwoko wi, calo kit ma nyig coc me namba 13 i alfabet pa Hibrui, ka kiketo nyig coc me namba 1 i anyim pa en, ki kiketo nyig coc me namba 22, ma en agiki pa alfabet, i cen pa en, tyeko yubo nyig pa Hibrui ‘adiera’. Mariij i cako, ki divos i agiki, nyutu nyig ‘Alfa’ i rwom ki nyig ‘Omega’. Kare me cawa 250 ma ocako ki Nero tye ki ket cing pa Krisito, ki tye ka waco ikom lok me adiera me kombedi i cawa agiki.

The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.

Kare me higa 250 ma ocako ki 457 BC tye weko pire tek yore me laro piny ma kiyaro kwede Antiochus Madito, ka obedo i kare me higa 17 ki i Raphia oo i Panium. Wa paro ne calo yore me laro piny, pien i 457 BC bene ocako lok me porofesi pa higa 2,300. Pa higa 2,300 gin rek ma iyie me porofesi ma owaco ikom tic pa Lubanga me war, ma rwate kwede cal pa yore me laro kanisa. Pe macalo kare me higa 250 ma ocako ki Nero, kare ma ocako i 457 BC tye waco ikom rwom me politiki pa Poresident pa Amerika ma agiki, ma tye ngiyo me miyo Amerika, ki lacen lobo weng, bedo madito, ka tye yubo par pa Katoliki ma pe tye atir me kare me dhaabu pa higa 1,000 me kuc.

The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.

Higa 250 pa United States, ma obedo lebi me piny i Revelation apar adek, nyutu tyeko pa cing me namba 6 i porofesi pa Baibul, ma otum i kama ma ocake iye, i tung lweny. Gin ma giloyo i histori, gin aye giyubu rekod pa histori ma kigwoko. Democrat ma drakon pa globalist omiyo gi teko, gineno bedo me pe cik kombedi calo revolusion; ento Republican ma guwaco keken labongo tic, gineno histori man calo lweny me iye dul. Democrat obedo lacwak pa drakon me porofesi pa Baibul, ento Republican gicoyo calo Protestant ma ojuko lok pa gi; onyo, ki lok pa Yohana i Revelation apar abicel, gin laporofet ma pe adwogi. United States ocake ki lweny me revolusion, kadong otum ki lweny me revolusion. Dul pa Republican ocake i lweny me iye dul, kadong gityeko i lweny me iye dul. Republican gineno lweny me iye dul ma Democrat gicoyo ni revolusion.

Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.

Trump, calo pulezidenti pa Republican ma macok coki, tye ki kete me porofesi pa pulezidenti pa Republican ma macon, ma onongo obedo i gin matime ma i woko pa Civil War. Lweny ma i woko pa Civil War i cawa pa Lincoln bene onongo obedo gin matime ma i wie pa porofesi pa Isaiah i chapita abicel, versi aboro, ma otyeko i 1863, mwaka keken ma Emancipation Proclamation otime. Kekeny ma i tung dul aryo obedo cik me porofesi ma me acaki ki me poto. Ocako ki Cain ki Abel; i cawa pa Christ onongo Sadducees ki Pharisees gicwalo dul aryo pa Cain, ma gitye me keto i tho Abel acel.

The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.

Farisi ki Sadukai obedo calo jo ma giketo ceke me yeko kwo pa Mesiya gi i kom lanyut; ka adwogi gi pe acel, ento ceke obedo acel keken. Farisi gi coyo ni gi gwoko cik, ento pe gi gwoko, macalo ki Republicans. Farisi gi coyo ni gi gwoko cik pa Lubanga ma makwongo, ento gi yaro cik ki tami gi keken ma orwate. Cik ma makwongo pi Farisi obedo Constitution pi Republicans, Constitution acel keken ma gi coyo ni gi gwoko, ento pe gi gwoko. Sadukai okwero twero pa Lubanga, kacce gi dul manok loyo Farisi; ento Sadukai gi miyo cing i kit me dini ki me polityek i Judea i cawa pa Kristo. Democrats tye dul manok loyo Republicans, manok woko kede ni gi myero balo me bedo i twero; ento gi bedo i twero pe ki gol, pien lami lwenygi, ma gi coyo ni gi gwoko yiko ma romo cal acel pi dano weng, pe gi timo gin mo me cako keto i tic kite me cik ma gi coyo ni gi gwoko.

There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.

Pe tye gin manyen i tung ceng; dul aryo me polotik pa United States obedo pyem tutwal i piny me lanen, macalo Farisi ki Sadukaiyo onongo obedo. En aye, tye rwate mapol mapatpat i rek me lanen man, ento en keken ka ineno kube me lanen me twero aryo ma pe maleng—ma ka malube gitye macalo lweny, gubedo acel me lweny ikom gin ma maleng—eka dong ineno Ptolemy ki Uzziah i wang ma atir. Rwot aryo me but bor gitemo miyo sadaaka i ot pa Lubanga acel, ento Ptolemy, ma aa ki Misiri, nyutu twero me Dragon—Democrats. Uzziah, calo rwot me Judea, obedo lalo me piny maler—piny man en Protestantism ma olwoko woko, onyo lanen me coc—Republicans.

The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.

Kube pa ryeŋ madit ki lanen me bwola onongo kityeko nyutu maber i Gang Karmel. I gangno, Ahab onyutu calo ryeŋ madit, ki lanen pa Jezebel pa Baal ki Ashtaroth ginyutu calo lanen me bwola ma gubedo okany ki Elija. Beast ma en Jezebel pud onongo tye i mukene i Samaria. Ryeŋ madit ma omoko ki lanen me bwola bende kigeno i kube pa Roma pa jo ma pe geno Lubanga ki Jo‑Yahudi ma otime i misalaba, cal keken ka bino bedo kube pa Democrats ki Republicans i cik me Sunday. Jami pa teko ma ocwal kacel kigeno ki Democrats ki Republicans i luny pa Republican pa beast pa piny. Teko me polotiki aryo ma pe maleng kigeno ki Kayin, ki dul pa Abel bende tye ki yore aryo.

Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.

Rek pa Abel, ma i pinyre ki rek me woko pa Cain, en rek me ciki; ki kiketo calo dul aryo me nyako maleng. Twac me Protestant pa layeny me piny, ma obedo United States, kiketo calo tutwal me yweyo pa dini ma ocake ki kanisa pa Sardis i mwaka 1798, ka United States obedo lobo pa rwot ma namba abicel i poropheti me Bibul. Sardis ne obedo kanisa ma nyinge ongiyo ni tye kwo, ento ne otho. I mwaka 1798, tyen me Protestant ma gicweyo woko ki kanisa pa Papa dong gicako dwogo i Roma. Con i Antioch gicako miyo nying ‘Kristiani’.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> En i Antiyok ma me acaki gityeko miyo latic nying Kristiani. Nyingeno gityeko miyo gi pien Kristo obedo kit ma ladit i yubu megi, i puonj megi, ki i wac megi. Ka-kaka gi yaro gin ma otime i cawa me tic pa En i piny, ka latic pa En kityeko ogwedi ki bedo pa En keken. Pe gi cwec; gikwalo maber i puonj pa En ki i tice me yec ma lamal ma otimo. Kede lapuk ma tito ki pi i wanggi, giyaro pi peko madit ma onongo oweko i yap, pi cwalo En woko bot ludokone, pi moko pa kot ki mego kwo pa En, pi paciny ki piny cwinya ma en oyweyo kwede kwero marac ki tec me peko ma ludokone oketo i kom En, ki pi kech ma calo pa Lubanga ma en oleyo kwede pi jo ma gicweyo En. Dwogo ki i tho pa En, otungo pa En i polo, kede tic pa En i polo calo lamedo pi dano ma opoto i peko—gin magi obedo gin me wac ma gilego cwinya me bedo iye. Ento ber acel ni jo ma pe gen Lubanga romo miyo gi nying Kristiani, pien giyubu Kristo, ki gileyo megi bot Lubanga kun i kom En.

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> En Lubanga keken ma omiyo gi nying Kirisitiani. Nying man obedo nying pa rwot, ma kimiyo bot jo weng joma kikube ki Krisito. En i nying man Yakobo ocoyo lacen ni, ‘Pe jo ma obedo malonyo gi mer wunu, kicwalo wunu anyim i wang koti? Pe gi yaro nying ma ler mane kimego wunu kwede?’ Yakobo 2:6, 7. Pita bende owaco ni, ‘Ka ngat obedo i peko calo Kirisitiani, pe obed ki sonyi; ento yub Lubanga pi eni.’ ‘Ka ki yar wunu pien nying pa Krisito, opong ki ber; pien Lamo pa yub ki pa Lubanga obedo i wi wunu.’ 1 Pita 4:16, 14. Kit me Tic pa Jonyutu, 157.

The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.

Kanisa pa Ephesus kigi gamo ni “Kristiani”, ma ocwako i kanisa ma ki kwero pa Smyrna, ci ne omede ki kanisa me “kompromais” i gin matime pa Pergamos. Ka twero pa Papa okwanyo kom, ribo ne onongo nyutu kanisa pa Lubanga ma ada, macalo kanisa i thim. Kanisa pa Loma ne en Thyatira. I giko me kare me thim ma onongo obedo pi mwaka alufu acel ki mia aryo ki apar abicel, kanisa pa Protestant ocungo; ci aa ki cing meno anyim, tung me Protestant kityeko nyutu ki rwom me tem ki yweyo ma me Lubanga.

Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…

Protestantism ocake ka Martin Luther, i 1517, oketo ‘theses’ pa en 95 i bur ki lac; ci higni “23” lacen, i 1540, dul pa Jesuit ocake. I 2013, nyutu ma 95, ma agiki, pa Cal pa Habakkuk oketo i bur ki lac, ci i March 13, 2013, giketo iye obedo papa pa Jesuit ma acel. Martin Luther okigolo ne ki Canisa ki papa Leo i kare man keken. Pim keken...

In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.

I 1798, kanisa pa Sardis giwaco ni gigwoko nying “Protestant”; ento kun gidwoko bot Rome, gi cokki bedo ka pe gigwoko nyinggi maber. I 1844, ka Millerite Adventism okayo lum me Protestantism, gin oyaro keco bot Jeroboam, rwot me acel pa Israel—lobo ma gicako remo acel ki dul pa Yuda—ka ma Lubanga otyeko keto Tempu pa En. Jeroboam oketo gin ma pe adier, ma ocak ikom yie ma oyaro lic ma con pa lobo pa en. En odwoko bal ma i te pa Aaroni, me keto cal pa janyama, ki kwan weng me porofeti ma okube ki tuki en. Ento i cer me cwalo pa en, Millerite Adventism okeco pe-gamo pa en me mede ka nyutu woro adier bot ot maleng ka Lubanga obedo kany. Jeroboam onongo oremo ni wii me woro obed i Bethel ki Dan, ma oyaro jene pa Sardis i 1844 ma giyayo me lubo Kricito i Kabedo Maleng Madwong.

Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.

Adventism me Millerite oyero dwogo i yie pa Roma, ki ocako pako lok me cik me yie pa jo ma kityeko nyuto ni gin lanen mape atir, pien gi kweri kwena pa Miller; ocamo gi calo ladit me yie pa gi, me moko atir kwerone i kwena pa lanen me kar abicel. Adventism me Millerite, calo lanen ma pe lubo, oyero yo pa gi kene, meka pe olubo tung me Lubanga. Yo ma gicoyo jo ma pe tye ki ngec i tem weng gi yweyo me nyako ma tye ki ngec gi nyako ma pe tye ki ngec, ko ki cako i Protestant Reformation dok i anyim i gin ma otime con i lok pa lanen, en aye yo ma dwogo i lamo pa piny ma kikobo yin ki iye; ka calo gi waco, 'yoo weng ceto bot Roma.' Yoo weng ka woko yoo me con pa Jeremiah.

The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.

Yiko me Protestanti onongo kiyero ne calo dwogo Moses i Misri me tero jogi pa Lubanga i Piny ma Kiguro. Ka gi dong wuuko ki piny me duwe, Lubanga ogamo me miyo jogi ma oyer cik ne. Ka i tung Moses kacel ki Yiko me Protestanti, dwoko wi onen tutwal cok ka gi dwogo woko. Lubanga otemo Sardis, jo ma gicayo ni gitye ki nying ma tye ngima, ento gin oneko i kare ma lok pa William Miller obino. Pogo aryo otimo i mwaka 1844: pa mokwongo, obedo pogo pa Kanisa me Sardis, ma gicayo ni gin Protestanti, ento kiceto ni gi otho; ki pen, i mwaka acel adier, jo Millerite bene gipogo, i timo piny lok me calo pa nyako ma pe gilonyo apar.

The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.

Democrats ki Republicans gin dul aryo me polotiki ma ka pire tek gi cweyo tung pa Republican i lacere me piny i Apokarip apar adek. Nyako maleng ma tye ki ngec ki nyako maleng ma lalar gin dul aryo me dini ma ka pire tek gi cweyo tung pa Protestant i lacere me piny. Nyako maleng ma tye ki ngec tye ki nying macek ma kimiyo i Antioch. Nyako maleng ma tye ki ngec gin Kristiani, ento bene gin Philadelphian ma tye ki lagam me gamo nying.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> En ma otyeko lweny abi tero en lating i ot pa Lubanga na; pe dong obi wuok; kadong abi goyo coc i iye nying pa Lubanga na, ki nying pa taun pa Lubanga na, ma en Yerusalem Manyen, ma piny ki polo woko bot Lubanga na; kadong abi goyo coc i iye nying na manyen. Apokarifa 3:12.

The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.

Kare ma acel ma Lubanga omiyo jo pa En nying ‘Kirisitiani’ obedo i Antiok, ki Histori ma movimenti me Laodicea pa 144,000 oloko i movimenti me Filadelfia pa 144,000, obedo bene Histori pa Antiochus Madit, ma poto Antiok ginywongo i nying pa En, ki ma gicoyo i agiki me kare me mwaka 250 ma tye ikati me lweny pa Raphia ki Panium.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

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