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

Buk pa Daniel - Namba 189

The Prophetic Tapestry of the Battle of Panium: A Prelude to the Sunday Law

Akano me lanen pa Lweny me Panium: Kacako i bot Cik me Sande

Author

Jeff Pippenger

Published

April 19, 2024

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The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the seventh (fifth) since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the Third World War.

Lweny pa Panium ne obedo, i pire keken, lweny me lamo. Mapwod pe kiketo cik me Sande, purezidenti ma namba abicel adek—ma tye me abicel aryo (abicel) ki bot Ronald Reagan i cawa me agiki i mwaka 1989, boti en purezidenti me Ripablikan ma lacen, kacel boti en purezidenti ma lonyo loyo weng, kacel boti en ma oyubu weng piny me globalism—obi tungo Protestantism ma ogoyo woko yie i loyo lamo me Gireko pa Pan, ma obedo “woke-ism” pa globalism. I gerek apar acel ki apar aryo, tari ma cako i Lweny pa Ukraine i mwaka 2014 ogik i cik me Sande i gere apar abicel acel. Gere apar abicel obedo Lweny pa Panium, kacel ki Lweny pa Panium kelo bot Lweny pa Actium, ma obedo Lweny me Lobo ma adek.

At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third Woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.

I cawa me "poto piny madit", ma en cik me Sande pa aya 16, Islam pa Woe me adek olwenyo ki United States, kikoyo cwiny pa gweng, ki miyo balo me gweng. En lweny me Panium ma obedo anyim pa atak meno. I cik me Sande kedeny me adek pa dragon, beast ki nabii marac kiketo.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.

I kare man, rwom me tho pa twero me Papa ocure maber opong, ki en olawo maber tutwal nyaka obino i agiki ne ka pe tye ngat mo me konyo ne. Ka Roma oloyo mokeno adek, en olawo, macalo kit ma ki nyutu kwede Roma ma pe yaro Nyasaye i Daniel 8:9, ki i 11:16–19. Ka Roma me Papa okwanyo woko lacok adek, en olawo maber tutwal pi mwaka alufu acel mia aryo pier abicel, macalo bene Roma ma pe yaro Nyasaye olawo maber tutwal pi mwaka mia adek pier abicel inyim ka oloyo Ijipt, mokeno adek, i lweny me Actium i 31 BC.

In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.

I yore me gonyo leb, “ium” ma kimedo i agiki me lok kicano me cweyo nying me gin ma nyutu kabedo, kit, onyo rup me gin. Kitito kwede mapol i yub me cweyo lok me tekinikal ki me sayensi, pire tek i kemistri ki bayoloji. Calo: “stadium” nyutu kabedo pi tic me atletiks onyo gin mapol mukene; “aquarium” nyutu kabedo ma kigwoko jami me bedo i pi onyo yot pi yaro; “gymnasium” nyutu kabedo pi yeko kom onyo keto tami me kom. I lok me sayensi, “ium” kimedo mapol me nyutu elementi me kemikal onyo kompaundi, pire tek ka elementi onyo kompaundi kityeko golo woko onyo kityeko nongo. Calo: “sodium” nyutu elementi me kemikal ma ki alama Na, “calcium” nyutu elementi me kemikal ma ki alama Ca.

The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.

Cakwe me Roma me jogi bedo ki lwak madit ma loyo weng otyeko i Lweny pa Actium, ci Lweny pa Panium oyabo dul bot lweny ma Actium nyutu, pien, “rek i kom rek,” Actium nyutu Cik me Sande i kare ma lwak pa Papa dok loyo lobo weng keken.

Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.

Actium obedo lweny i nam, ento Panium obedo lweny i lobo; kono kacel pa lweny aryo man nyuto lweny me piny weng ma omako lobo ki nam. Actium, lweny me nam ma ngec pa iye obedo madit loyo i mukato me con, bene nyuto lweny me piny weng; pien “pi ma ineno, kama nyako macoyo obedo bedo iye, gin jo, ki welo madwong, ki pinye, ki leb.” Panium nyuto lweny me loyo cwiny ma keti kacel ki lweny me politiki i kare me cik me Sande ma bino cok.

The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.

Lok "pan", ka keken macalo nying, tye ki tieno mapol malube ki kit ma itiyo kwede; ento i lok me tito pa Greek, Pan obedo jok pa latic me gwedo rombo, dul pa rombo, wer me gweng, ki otum. Pol kare gi goyo calone macalo gin ma obedo dano i but acel, diang i but acel. En tye lamal pi herone me wer ki kit pa piny.

> “As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.

> "Macalo tic ma otum i agiki i tic madit me lar, Satani kene obiyikore bedo Kiristo. Dul pa Lubanga dong kure loyo ogamo ni gineno bino pa Jawar calo agiki pa geno pa gi. Kanyeni, jal me lar madit obimiyo nen calo ni Kiristo obino. I kop mapol me piny, Satani obiyaro kene i tung dano calo ngat ma opong ki lonyo, ma ler maber maloyo, ma rwate ki lok ma Yohana omiyo ikom Wod Lubanga i buk Revelation. Revelation 1:13-15." Lweny Madit, 624.

Pan is the shepherd-god, and will personate the True Shepherd. Satan’s personation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.

Pan obedo jok lagwok, kadong obi lielo pire calo Lagwok ma ada. Tic pa Setan me tiyo calo Kiristo cako i cik me Ceng acel, pien i "poko cik" "wa twero" ci "ngeyo ni kare obino pi tic ma lamal pa Setan, ki ni agiki tye macok".

The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).

Lok “pan” twero bene nyuto gang me lutu ma piny me iye yot ki wang madongo, ma kitiyo kwede me fryo, me beko, onyo me lutu mere. Lweny agiki obedo i kom Jerusalem me Roho, got maleng ma ki malo woko calo lanyut, ki got ma lur pa Lubanga mapat, ma gutye kombedi i Babulon, guwoto yot i iye. I cawa eno, piny weng bi bino i tung Jerusalem me Roho, ma kiyaro calo “kapu” (pan).

> The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1—3.

> Pim me lok pa Rwot pi Isirayel; Rwot owaco ni: En ma ocwalo polo woko, ki oketo i twolo pa piny, ki ocweyo pwonya pa dano iye. Nen, abi timo Yerusalem bedo yang me kworo pi jo weng ma tye oko, ka gibedo ki gogo ikom Yuda ki ikom Yerusalem. I cawa meno abi timo Yerusalem bedo dic me pim pi jo weng; jo weng ma gicwalo ne i komegi gibigoyo piene, kadi obedo ni jo piny weng gi ocoko pire kene me lwenyo ne. Zekaliya 12:1-3.

Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.

Jerusalem bene obedo sufuria, pien en aye sufuria ma i iye derama kitye ka timo. “Caldron” obedo sufuria me goyo kwon.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.

> En owaco bot an ni, Wod dano, gin eni jo ma gicayo tim marac, ki gimi lami marac i pango man; jo ma giwaco ni, “Pe obino oyom; wan yubu od; pango man obedo acan madit, en aye wa ring’o.” Ento kono, wac pa porofeti i komgi; wac pa porofeti, i Wod dano. Roho pa Rwot otoo i an, ki owaco bot an ni, Waci; “Ma Rwot owaco ni: Ma uwaco, i ot pa Israel; pien an a ngene gine ma bino i paro i wi wun, gin ducu. Utyeko miyo jo ma kiketho bedo mapol i pango man, ki upongo yore pa en gi jo ma kiketho. Kono, ma Rwot Lubanga owaco ni: Jo ma kiketho mamegi ma uketo i cen pa en, gin e ring’o, ki pango man obedo acan madit; ento abi dwogo wunu woko ki i cen pa en. Uluworo okwer; ki an abi kelo okwer bot wunu, owaco Rwot Lubanga. Ki abi ceto wunu woko ki i cen pa en, ki abi miyi i lwak jo ma i piny mukene, ki abi atam bot wunu. Ubipoto ki okwer; abi atam wunu i tung me Israel; ki ubineno ni An aye Rwot. Pango man pe bibi bedo acan madit pa wunu, pe bibi bedo ring’o i cen pa en; ento abi atam wunu i tung me Israel. Ki ubineno ni An aye Rwot; pien pe uwoto i cikke na, onyo utiyo ki tam na, ento utimo calo kit jo ma pe gi Lubanga ma tye i tung wunu.” Ezekiel 11:2-12.

In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.

I Leb Engilis, ka ki medo “pan” i anyim me nyig coc, piro ne obedo “ma piny weng,” “gin weng,” onyo “i koko piny”. Poro ma: “panorama” tere ni neno mabor onyo neno ma opong weng pa kabedo acel, “pantheism” tere ni yie ni piny weng en Lubanga, ki “Pan-American” tere ni gin ma rwate ki piny weng me Amerika. Kumeno, “pan” nyutu lweny me piny weng.

> “Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.

> Satan tye goyo paro pa dano i tung ki lapeny ma pe tye ki mite, pi pe gi neno maber ki patpat gin ma tye ki mite madit tutwal. Satan tye ki yubu me mako piny weng i rweny.

> “The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.

> Piny ma gi waco ni me Kirisitiani bi bedo kabedo me tic ma madit ki ma cwero yore. Jo ma tye ki cing bi tero cik me lwenyo cwiny me dano, ki rwom kit me Papasi. Babilon bi miyo piny weng onywe waini me kec me bwat pa en. Piny weng keken bi donyo iye. Kwena ma kiyero, Buk 3, 392.

The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”

Lagec pa lok "act" ka tye i kit me nying obedo "ter ma ki coc maber me cik, onyo cik ma dul me yubu cik oketo."

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.

> Ka lobo wa obino weko woko yore me lwak ne me oket cik me Sande, Dul pa Protestant obino i tim man keto cing kacel ki telo pa Papa. Testimonies, volumu 5, pot 712.

The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.

Piny ma kikwayo ni Kristian obedo tiyata me tice madit, onyo ‘act’, ki piny weng (pan) bi rwate iye. Lok me ‘act’ bene twero nyutu but onyo cing me drama, film, onyo yubo mukene, ma keken kiketo ne ki rwom me gin matime onyo tice ma pire tek. Lok me ‘act’, ka ki tic kwede calo ‘verb’, nyutu timo tic ma pire tek onyo bedo i kit mo ma pire tek. Bene twero nyutu timo calo onyo tuko rolo, macalo ka itimo ‘act’ i drama onyo i film.

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Piny obedo tiyata. Latic me tiyata, jo ma tye iye, tye ka yubu ticegi me timo i diraama madit ma agiki. Lubanga pe dong nen. I bot jo mapol me dano, pe tye rwate; ka keken ka gi rwato pire kene me pwoyo pango me cwinygi keken. Lubanga tye ka nen. Pango pa En ikom jo pa En ma giwero obi pwoyo. Piny pe kicwalo i lwete pa dano; ento Lubanga tye ka weko jami me ruk-ruok ki pe-kwec me bedo ki twero pi kare manok. Twero ma ki piny tye ka katic me kelo siin madit ma agiki i diraama,—Satan obino calo Kirisito, ki katic ki bwongo weng me pe-kica i bot jo ma gibedo ka rwat-pire-kene i dul me mwoc. Jogi ma gimiyo cwinygi i mito me rwato-pire-kene tye ka pwoyo pango pa ladok. Adwogi obi lubo lamone.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> Golo cik dong odonyo macego i cing. Piny opong ki rukruok, ki luor madit obi i wi dano i cawa manok. Agiki tye macego tutwal. Wan ma wa ngene adiera myero wa yubu wa pi gin ma obi pobore i piny i cawa manok calo lapolo cwinya madit ma cwaho tutwal. Review and Herald, September 10, 1903.

Panium and Actium represent the Third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.

Panium ki Actium nyutu Lweny me Piny ma Adek. I lweny eno, biti nyutu ma loyo kit dano, macalo ma kigonyo ne ki lubanga me meme pa Girik, Pan. Lweny bin rwate ki poko cik me Sande, ma kilwongo ni 'act'. Ki gamo ni lweny en 'tyen agiki i drama madit', pien pe en keken 'act' me cik me poko cik me Sande; ento bende en tip me agiki me drama me Injili i cawa ma kato agiki me temo pa dano. Paka i anyim me lweny ma Panium ki Actium rwate i kit me lagam, i Pala apar acel pa Daniel, i namba abicel, lwak pa Nyasaye me kare agiki dong obed kigero, ki bendera gi, ma en 'ensign', eka kibiyiko malo. Lok ma tio pa 'ensign' en bendera me lwak.

Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.

Act ki Pan gin Actium ki Panium, kede Laloc ma ber tutwal otyeko loyo jiografia, nyinge, ki kit ma gutime me lweny aryo, pien en aye kit ma gutime ma tye anyim woko pi cik me Sande ma pol bino. Lweny me Panium otime i 200 BC, ki lok apar abicel nyutu ni Rome oloyo Jerusalem i 63 BC.

Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.

I iye kit ma otime i cawa me agiki ma ki yaro kwede kare ma aa ki 200 BC dok i 63 BC, bityeko yub pa cal me lebi i United States, calo ma ki yaro kwede kit ma otime i 161 BC dok i 158 BC. Ma pud pe otyeko tice me agiki pa keto cal me lebi i United States, bityeko bedo gin acel ma ki yaro kwede terowoko me Modein i 167 BC. Terowoko eni ki yaro calo terowoko ikom dini pa Giriki ma kicege cing, ki terowoko bitero i alama me yo ma ki yaro kwede dwogo miyo mwono pa temple i 164 BC.

164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven being accomplished upon both the apostate Republican horn and the apostate Protestant horn.

Mwaka 164 me anyim Kristo kicwako cerap me pako ne i yore lamo pa Jo Yude, pien lagec me moo maleng me ceng acel onongo odong ceng aboro. En aye, Mwaka 164 me anyim Kristo, ma tye anyim 161 me anyim Kristo, nyutu lagec pa Saitan ma kitedo pi jo Lubanga ma giweyo yore pa Lubanga. Lagec onongo kimego ne calo ceng acel opoo ceng aboro, ki moo pa ceng acel en ma owiyone ceng aboro weng. Kicwalo lagec man i wi but acel me i abiro, ki ranyisi me yo man kiketo ne i tung iye gin matime pire kany, ma i kany tye apoya pa ‘aboro ma obedo me i abiro’ ma kitedo i wi okang Ripablikan ma giloro woko kede i wi okang Protestant ma giloro woko.

The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”

Nyutu pa tim me lamal pa Satana me anyim me cik me Sande ma tye ka bino macokcok, tye i kube kwede jok me Girik ma nyinge Pan. Ka Trump kacel ki Protestantism ma otyeko gwen gicako lweny pa Panium kede gigenyo ne, bok pa Pandora bino yabo, kede pe bino bedo yore mo me loyo peko ma kibiyweyo i kare eno ikom dhano weng; pien, “Bworo madit tye ka bino ikom dhano. Giko tye macek tutwal. Wa ma ngeyo ada myero wa bedo ka yaro pi gin ma tye ka bino dogo matek ikom piny calo ket ma pe kigeno ma loyo jo weng.”

The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of Who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.

Alufu mia acel ki piero angwen ki angwen obedo jo ma kiketo i wi gi til ki twero ma miyo bedo maleng pa Lok pa Lubanga, ma okweyo ne kun giyweyo Nyutu pa Yesu Kiristo. Nyutu eno tye ki rek mapatpat me adwogi, kede omiyo ngec ma kiloko maleng pi ngo ma Yesu obedo. Ka en Lok pa Lubanga, en aye Lamedo me leb ma lamal, ma olingo leb dano weng; pien, ki twero pa En, en ogero leb mapatpat ka obalo lebgi i tur pa Babel. En aye Lami me namba ma lamal, ma ocano i mung gimung ki namba ma ki yeto iyie Lok pa En, kede i jami weng ma En ocweyo. En aye Lapang me lok me kare ki kare, pien lok me kare ki kare obedo ‘lok pa En’. En ocweyo piny, kede i pot Pi Madit en opango kit bedo pa lobo; ci opango kabedo mapatpat me porofeti ma gitimo calo ‘adwogi’ ma nonge i Lok pa En. Alufu mia acel ki piero angwen ki angwen ginyutu, kacel ki gin mukene, jo ma ginyutu geno ni En ocweyo gin weng.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.

> I acaki ne tye Lok. Lok ne tye kede Lubanga. Lok ne obedo Lubanga. En ma keken ne tye kede Lubanga i acaki. Gin weng ne otimo kwede. Labongo kwede, pe ne otimo gin mo keken ma otimo. John 1:1-3.

The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the Church, and all gifts are found within God’s Church.

Lok pa bokisi pa Pandora obedo lok me kwena ma o aa ki Giriki ma con con. Polokki, ki waco ne maloyo i "Works and Days" ma lami rwom pa Giriki Hesiod ocone, kacel ki i gin mukene mapol me Giriki pa con con. Kakare, en obedo dwoko lok pa tye me Eva i Gaden pa Eden. Nying "Pandora" o aa ki kwena me Giriki ma con con. Ki kelo pire kene ki leb pa Giriki "pan" ma nyutu "weng," ki "dora" ma nyutu "gin ma gimi." "Pandora" nyutu "ma ki mio kwede gin ma gimi weng." Eva obedo simbolo pa Keleja, kede gin ma gimi weng nonge i Keleja pa Lubanga.

In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”

I yaro me jogi me Greek, Pandora obedo dako ma romo otho ma acel ma jogi otime. Kityeko nyuto ni, Hephaestus ocweyo ne ki cik pa Zeus, rwot me jogi, calo but me tamo me kwero dano weng. Jogi acel acel omiyo Pandora cane—ber bedo, rwom maber, ngec ki paro maber, kacel ki tek me loyo cwinya. Zeus omiyo ne agulu (i poyo nyutu me kare mukato, dok obedo bokisi) ki omiyo ne cik ni pe oyabo ne i kare mo keken. Gimiyo Eve cik ni otwero cam i yat weng ka woko ‘yat ma tye i tung me gunda’.

Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.

Pandora, ma kica me nongo ngec ogobo iye, i agiki owoto i tem kede oyabo agulu. Ka otime kamano, tim marac weng, peko kede twat ma ne kigwoko i kinyi con, kigolo gi woko i piny, omiyo peko kede mony orwako jo piny. Ento gin acel odong i agulu: geno. I kit mogo me lok man, Pandora oloro agulu ice, ogengo geno me woto woko; ento i kit mapat, geno bene opoto woko, omiyo jo piny ki ayat ma tin me geno maber kede cwiny matek i wang peko.

The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s word in the Garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.

Lweny pa Panium rwate ki Lweny pa Actium i cik pa Ceng Abicel ma obino cokcok, ci cik pa Ceng Abicel ma obino cokcok ocwoko ne calo tem ma i Otur pa Eden. I Otur, tem en pi Adam ki Eve keken; ento i kare me agiki, myero tem otem dano weng i lobo weng. Tem ma acel pa yie onyo pe yie i lok pa Lubanga i Otur ocwoko calo tem ma agiki pa cik pa Ceng Abicel. Eve owilo i tem en ma acel, ci oyabo bur me poto pa peko madwong i wi dano, macalo kit ma ki cwoko ne i lok pa Pandora.

When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.

Ka Lweny pa Panium okome ki Lweny pa Actium, tem ma ki cwalo cal iye i Yadi pa Eden bi keto bot dano weng. Geno pa anyim ma dong kicwalo bot piny en lacar ma ki keto malo wek piny weng (panorama) onen.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Wun weng, jo mabedo i lobo, kede jo mabedo i piny, un nen ka oketo cal malo i got; ka obuwo tarumbeta, un winyo. Yesaya 18:3.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Piny obedo tung yeko; jeyeko, jo ma bedo iye, tye ka yubu me yeko lamal megi i yeki madit me agiki. I bot jo dano mapol madit, pe tye tug acel, makato ka dano kanyomo kacel me tieko gin ma cwinygi mito me pire keken. Lubanga tye ka neno. Pire tek me cwiny pa Lubanga ikom jo ma ogilo cikne, bi tieko. Piny pe okete i lwete pa dano; ento Lubanga tye ka weko gin me kobo ki pe-cer obed lono pi kare manok. Twero ma aa ki ii piny tye ka tic me kelo tuk me agiki pa yeki madit—Setani bino calo Kristo, kaci tye ka tic kwede kinda weng me bwola pa pe-kikare i bot joma tye ka cengi pire kacel i dul me mung. Joma tye ka weyo cwinygi bot icwiny me kanyomo kacel, tye ka timo pire tek pa lami. Ma omiyo bi lubo tujo.

> “Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.

> Pe i kare mo keken kwena man obedo ki teko madit maloyo kit ma tye kombedi. Kun gi kun, piny tye ka weko woko mit pa Lubanga. Dano dong ojuki i gono cik. Tim marac pa jo piny kuru dong otumu lim pa richo gi. Piny man kuru dong obino i kabedo ma Lubanga biveko lacam otim mite pa en iye. Kelo cikke pa dano i kabedo me cik pa Lubanga, kede miyo rwom, kun ki twero pa dano kende, pa Sunday i kabedo pa Sabat pa Baibul, obedo tic ma agiki i diraama. Ka loko man dong obedo me piny weng, Lubanga binyutu en keken. I rwom pa en, obikoko piny matek tutwal. Obi aa ki kabedo pa en me kuro jo piny pi richo gi, ci piny binyutu rem ne, kede pe biluro keken jo ma ojiye iye.

> “We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.

> Wan tye i wiye me peko madit me kare weng. I cawa ma oyot, kiko pa Lubanga bi ribo pire kene: mac, pi ma opang, goro piny, kacel ki lweny ki cwalo remo. I cawa man pe myero wakoba i kom gin madit kacel ki gin ma gutimo gudo lok; pien Malaika me kica pe romo bedo kare mapol dok me gengo jo ma pe gidwogo cwinya.

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.

> Pire-tek tye ka donyo bot wa yot-yot. Wang ceng pud yeyo i polo, ka rwate yore mamege, ki polo pud tye ka nyutu dwong pa Lubanga. Dano pud tye ka camo ki pimo, tye ka tito lobo ki goyo ot, tye ka mero ki miyo mere. Jotijara pud tye ka cato ki cayo. Dano pud tye ka togo gi gi, ka gilwenyo pi kabedo ma lamal. Jo ma gighero yot me cwiny pud tye ka rucu i paco me yaro, i diro me faras, ki i paco me kano ayela. Yom cwiny ma lamal obedo keken; ento cawa me tem tye ka loro oyoto, ki lok acel acel tye ka omokone pi kare weng. Setani neno ni kare mamege tye macek. Oketo lutic mamege weng i tic, pi dano obed gibwoyo, ginywako, gicome i tic, ki girweo i yaro paka ceng me tem obedo ogiko, ki olul me kica oloro macon.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.

> Bolo me cik dong ocake abora i agiki. Cang opong i piny, ki bwogo madit cok obino bot jo. Agiki tye macok tutwal. Wa ma wangeyo ada myero wabed ka yiko pire wa pi gin ma cok obino cup i piny macalo kibot ma lamal ma pe kigeno.

> “In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.

> I cawa man me richo ma tye ka loyo, wa romo ngeyo ni peko madit ma agiki otye i cing. Ka kwanyo cik pa Lubanga dong tye piny weng atera, ka jo pa Lubanga tye ka kobo gi ki keto gi i peko ki dano mukene, Rwot obi medo ikom.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> Wa tye ka donyo i acakki pa gin ma madit ki ma pire tek. Lok pa lanen tye ka pore. Tari ma lapire, ma oporore ki gin mapol, tye ka kiyiko i buk pa polo. Gin weng i piny wa tye i diro. Tye lweny, ki kwena me lweny. Jogi me piny tye ki cwiny marac, ki cawa pa jo ma otho obino, me kikeme. Gin tye ka loko kit me kelo cawa pa Lubanga ma tye ka bino oyot pire tek. Kare matin keken, macalo eni, dong ocero. Ento ka dong piny cako lwenyo ikom piny, ki piny pa rwot ikom piny pa rwot, kombedi pe tye lweny ma weng ocake. Kombedi yamo angwen kigengo, paka latic pa Lubanga bikicoyo cing i wii anyimgi. Eka twero pa piny bikiyubu lwakgi pi lweny me agiki ma madit. Christian Service, 50, 51.

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