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

Buk me Daniel - Namba 179

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Awac me i cen me otum ki tice me porobec pa Roma: Nyutu cawa agiki i Buk pa Daniel

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Kombedi wa tye i kabedo maleng, ki yore me Buk pa Daniel, pien wa obino i vesi ma nyutu Kok me i tung otum pi 144,000. Vesi magi bene nyutu yiko pa cal ma kiweyo malo. Gin en aye vesi ma obedo tung pa Buk pa Daniel ma kobo ki kare me agiki, ma pe kiyik, kede bene gi nyutu lok pa Daniel me Yaro pa Yesu Kristo ma pe kiyik ka “kare tye macok coki,” kakare cono ki kilor kare me tem i vesi 16.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

En Rome keken ma tero rweny, calo kit ma kinyutu i vesi 14 me chapta 11; dong ber tutwal ni wa nen Rome maber kun wa wot ki ii vesi 11-15, pien ka “pe tye rweny, jo bi tho,” ki ka pe ibigeno Isaya chapta 7, vesi 8 ki 9, “adok ber pe ibibedo tero.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith tyo cako loko cik me porofeto man obedo tyen adek ki acel ma pe kato i buk me en, Daniel and the Revelation. Cik meno nyuto ni twero mo me porofeto pe kinongo nyute i porofeto wang acel acel oo ka obedo “atwero kacel” ki lwak pa Lubanga. Ka acel ma en cako kwanyo lok i kom en, en tye i kacok ki keto Babiloni i tyen lok me porofeto.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> Obedo cik ma pacal pa tito lok ni wa twero paro ni pinye bi kiwaco gi i lok pa porofeta, ka gibedo rwate tutwal ki jo pa Lubanga i kit ma waco gi obedo myero me miyo coc pa mukato maleng opong. Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

I kare mukene mape piny adek, Smith omoko lok ikom cik, kede oyero “rwom” pa Jo-Yahudi i kare adek weng; ento i nyutu acel, oyaro ni “rwom” eno otum i 162 BC, to nyutu aryo ma mukene rwate ki jo me coyo lok me con pa kare manyen, ma giyaro ni otumo pa “rwom” pa Jo-Yahudi ki Loma obedo 161 BC.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Pe pe tye mito me jolo tam pa ngat ma kwano ni gavumenti me lobo pe kikelo gi i leng pa porofeta wang acel ka pe dong gidwonganyo i yo mo keken ki lwak pa Katonda. Roma odonyo i rwate ki Jo-Yuda, lwak pa Katonda i kare man, ki kubo pa kondire pa Jo-Yuda ma ngene atika, mwaka 161 BC. 1 Maccabees 8; Josephus’s Antiquities, buk 12, cabitara 10, but 6; Prideaux, Vol. II, potbuk 166. Ento mwaka abiro aryo ki acel mapwod onyo ma okato nyima pa man, acel ni, i mwaka 168 BC, Roma onyoko Makedonia, dok oketo pin man calo bute acel me imperio pao. Pi meno, Roma kikelo gi i porofeta i kare acel keken ma, ki lwongo ni aa i tung me Makedonia ma ginyoko, ma ne en tung pa dyel, tye ka cito woko me yweyo lweny mapol i yo mukene. Pi meno, odong neneka i wang pa porofeta, onyo twero me lok kong i porofeta man, calo ma obino ka aa i tung acel ki i tunggi pa dyel.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Ento Smith bene owaco ni ne obedo mwaka 162 con pa Kristo.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Tek mar twero acel no bene ne obedo me cako temo i Piny Maleng, kede camo gi. Roma odoko ameda kacel ki jo pa Lubanga, Judio, ki cing wal, i mwaka BC 162, ma ki ciko ma no otyeko tye ka timo kabedo maleng i kalenda pa profesi. Ento, pe oyako twero me loyo Judea ki tic me lweny atir anyaka i BC 63; ci dong i yo ma rwate kwede man.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Ci i kare me adek ma o waco ikom gin ma otimore, dok o waco ni 161 ki con me Kristo.

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

> “Ka kelo wa abic i kare me tim pa jo piny me ker pa wang acel nino wa i agiki me wiki abiriyo apar, lakwena, i akwana 23, doki konyo wa cen i kare ma jo Roma ochako kubeere ka rwate kacel ka atir ki jo pa Katonda pien wilobo me jo Yahudi, mwaka me Kricito ka pud pe obino 161: ki i kabedo man, eka dok ikelo wa i nyoro acel me tim nino wa i loch me agiki pa kanisa, ki ketere me Ker pa Katonda ma pe tum dok. Jo Yahudi, ka obedo ka tye i can marac adwong loyo i bwo jo ker me Syria, ocwalo jo kwan i Roma, me ywayo kony pa jo Roma, ki dware me rwatte kacel gin ‘i wilobo me mar ber ki me rwom kacel kwede.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, buku 12, cabit 10, but 6. Jo Roma owino lego pa jo Yahudi, dok omiyo gin cik ma ocoyo i lok man:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> ‘Cik pa Senet ikom kica me kony ki lamaro kodi lwak pa Yahudi. Pe obedo twero pi jo mo keken ma tye i kom Roma me lwayo lweny ki lwak pa Yahudi, onyo me konyo jo ma timo kamano, ka gicwalo botgi kal, onyo merikebu, onyo cente; ki ka gicako lwenyo bot Yahudi, Roma binen konyogi ki twero ma gitye kwede; ki dok, ka gicako lwenyo bot Roma, Yahudi binen konyogi. Ki ka Yahudi gi mito me medo iye, onyo me kwanyo iye, kica man me kony, gin obitimo ki tam acel pa Roma weng; ki gin mo keken ma bin medo kamano, obin bedo ki twero.’ ‘Cik man,’ owaco Josephus, ‘ogicoyo ne gi Eupolemus, wod pa John, ki Jason, wod pa Eleazer, ikare ma Judas obedo Jadolo madongo pa lwak pa Yahudi, ki Simon, owadgi, obedo Ladit me lweny. Ki man obedo kica ma acel ma Roma gicweyo ki Yahudi, ki gitiyo kwede kit ma kamano.’ Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Pe obedo tung pa an me yaro pingo Smith ocimo 162 BC; keken an atamo ni obedo bal me coc. Gin ma apoto iye tye i dwong ma omiyo ikom jami ma onyutu calo ‘cik me yaro ma kineno kakare, ma tero ni wa twero yeny pinye me miyo nyinggi i poropesii ka gityeko kubo kacel ki jogi pa Lubanga i rwom ma lamar, mape miyo miyo nyinggi obedo mite me miyo rekod me gin lok pa kare maber me Lworo otum.’ Ka Smith oketo dwong i cik eno, onyutu ni Ruma okubo kacel ki jogi pa Lubanga i ‘league’ ma tye i rwedo abicel adek i 161 BC; ento Smith nyutu ni Ruma kiketo me acaki i lok me poropesii i 200 BC, mwaka 39 cono mapwod pe i 161 BC.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> Dong kicweyo twero manyen—‘joma kwanyo gi pa jo me in;’ calo ma Bisipu Newton owaco ni, ‘jogogo jo me in.’ Pii mabor tutwal i tong yie pa Tiber, piny pa rwot mo onongo tye ka cweo kene ki paro me mito dwong ki plano ma i bwoc. Matidi ki pe ki tek i acaki, omede tutwal i twero ki tek i kare manok, ka gol lwete kany ki kany ki kwek me temo twero ne, ka temo tek pa lwete ne me lweny, nyo ka dong ongiyo twero ne, omiyo wii ne odok malo ki dwong cwiny i weng lwak me piny, ci omako ki lwete ma pe kiromo kelo piny lwenyo kit pa gi. Kacel ki kombedi, nying Ruma obedo i pot-buk me lok me con, ma kigero ni pi kare mapol-lapol obed me lwenyo kit pa lobo, ci me cwalo teko madit i weng lwak nyo oko i otum pa kare.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Roma owaco; ci Syria ki Macedonia cito nongo can twero ma tye ka bino i kom neno pa kakena gi. Jo-Roma twero kene i tung pa atolok matic ma bedo kabaka pa Egypt, ka gimiyo tam maber ni en opwod maber ki i can ma Antiochus ki Philip gicweyo. Man obedo i mwaka BC 200, ci obedo acel ikin gubedo yot mapol ma pire tek ma jo-Roma gityeko timo i kom yub pa Syria ki Egypt.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Róma ma oketo iye me agiki i kano pa lanen i cawa 200 BC; ci keto man, ma tye i nyig lok apar angwen, obedo nyuto madwong loyo weng pi Róma i Daniel weng, pien en aye nyig lok keken ma nyutu Róma calo alama ma keto vijon i bedo. Kit ma Smith oyubi matek cik pa poropheti man, ci poyo 161 BC, kacel ki nyutu cawa 200 BC calo kabedo ma twero pa Róma “oketo iye,” pe obedo peko ma an mito me yubu. Ka atye ki lapeny ma mito yubu, en bed me penyo ka cik ma Smith oketo iye nyutu, tye atir onyo pe. Ka en atir, dong abi lok ni nyig lok apar angwen myero tye ki kube ki Yahudi, ma otime mapwod kube ma kiketo i 161 BC.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

An atamo ni lok me apar adek dok i apar abicel tye ka nyutu gin mukato i cawa me agiki, ka Roma pa Papa odonyo pire tek i gin mukato me poropheti, kendo otimo kamano kede United States, ma gin dano pa Lubanga i gin mukato eno. Pien Yesu kare weng yaro agiki ki acaki, mwaka 200 BC, ka Roma pa pagani odonyo i gin mukato, myero bed ki rwome ki dano pa Lubanga i gin mukato eno. Eraceno, an anyutu ni cik pa Smith tye kakare, kadi obedo ni pe onwongo nongo rwome ma otir i kin Roma ki Yahudi i mwaka 200 BC.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Lok mapeca apar acel ki apar aryo nyutu tyeko lweny kede gin ma otime i mede pa Lweny pa Raphia, ma otime i higni 217 me anyim Kristo, i tung’ ki Lobo Madongo pa Seleucid, ma kitero gi Antiochus III Magnus, onyo ‘Madit’, ki Lobo pa Ptolemaic pa Misiri, ma kitero gi Rwot Ptolemy IV Philopator. Lweny man otime ikare me kube pi tero ikom Coele-Syria (piny ma i tung me Syria) ki Palestine ma i tung piny, lobo ma Ptolemaic ki Seleucid gubedo ka lombore pi tero. Tyeko lweny pa Ptolemy IV Philopator i Raphia omiye en twero me gwoko tero i Coele-Syria ki Palestine ma i tung piny pi kare manok.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Lweny pa Panium, ma otime hinyen apar abicel aryo me anyim i mwaka 200 BC, ma bene gikwanyo nyinge calo Lweny pa Got Panium onyo Lweny pa Paneas, onongo obedo i tung Seleucid Empire, ma onongo gitero gi Rwot Antiochus III, ki Ptolemaic Kingdom pa Ijipt, ma onongo gitero gi Rwot Ptolemy V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Mwaka 31 lacen, i 167 BC, Lweny pa jo-Makabee, kwedo pa jo-Yahudi labongo tem pa Dul pa Seleucid me gengo yore pa dini pa jo-Yahudi ki me keto i wi-gi kultura me Hellenistic, ocako i taun me Modein, taun matin ma tye i kabedo me Yudea, i piny ma kombedi obedo Israel me kare ma tin.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Tim ma kiwaco konye obedo kwede rwot me Greeko pa Seleucid ma nyinge obedo marac, Antiochus IV Epiphanes, ma otyeko keto macek yore me Greek i tung jo Yahudi, kacel ki gengo woko yiko pa dini me Yahudi ki coyo Hekalu ma i Jerusalem. Me temo me miyo cik ne obed kigwoko matek, Antiochus ocwalo lacel i tauni ki i gweng mapatpat me miyo jo Yahudi gwoko cik ne.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

I Modein, latic acel me lobo pa Seleucid obino me keto piny cik pa lwara, ki waco ni jo Yahudi ma tye iye obed katic i yore me tim pa jogi, kede me miyo misango bot jogi pa Gerik. Lami lamo pa Yahudi ma ladit, ma nyinge obedo Mattathias, pe omer kwac man, kede okwo Yahudi acel ma omuko anyim me miyo misango, kede latic me Seleucid. Tim man me gonyo kwac, ma otimo Mattathias kede ot pa en, omoko cako pa lweny me Maccabee ma gonyo twero pa Seleucid.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Matathia ki wotye abic, ma i kine Yuda Makabi, otoyeto i got, ci gubedo me tye lweny me guerya ikom balu Seleucid. Ikare ma odok i nyong, ngo me cokcok no odongo i tek ki i kony, ma ochopo i nying me kwede me lweny ma gubedo ka lwongo kwene ikom Seleucid.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Tic ma otime i Modein i mwaka 167 BC, ne obedo cawa ma dit madong i lok me tarihi pa jo Yahudi, ka tic me kwede pa Maccabean cako kede lweny pi loc me dini kede twero me bedo onyo peke i bwo loc pa jo me boma mukene. Tero dok me kul me aryo i Yerusalemu, ma nyuto gin ma otimme i tarihi ma jo pito cawa me Hanukkah iye, ne otimme i mwaka 164 BC, mwaka adek ka pe dong “league” ma i nyuta piero me abiro aryo ki adek.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Bang golo dok Jerusalem ki Templo, Jo Makkabi gikwero Templo ki meca pa jo ma pe goro Nyasaye, kede gidwogo ne i tic pa Nyasaye ma romo kakare. Ki kit pa kwaro, gineno keken agulu matidi acel me mo ma kikwero, ma romo keto mach i menora pi nino acel keken. En adwogi ni, pe tye lami angeya mo me gin man i kare ma otime, kede lok mape tye ki lami angeya pa Jo Juu pe ononge i nyig coc, nyaka i cente ma abicel. Sista White poko kanisa pa jo Juu ma ocer ki yie ki Kanisa Katoliki, kede opako matek ni kanisa aryo giketo dini gi i kit pa dano ki kit pa kwaro. Cal keken kwede lonyo moko moko ma kicweyo mape adwogi i gin mukato me Kanisa pa Papa, lok me mo pa nino acel ma obedo ma rwate pi nino aboro peke ki lami angeya me gin ma otime.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Ve 10 i Daniel kapitel 11 identifierar det första slaget av de tre slagen i vers 40, vilka jag tidigare har identifierat som tre slag i ett kallt krig, liksom tre ombudskrig. En syster ifrågasatte att jag definierade Ukrainakriget, vilket är det andra av dessa tre krig, som kalla krig, ty såsom hon med rätta påpekade har det förekommit riklig död och förödelse. Det som jag i tidigare artiklar har definierat som de tre slagen i det ”kalla kriget” definierades med dessa termer för att dra en åtskillnad mellan dessa tre slag och de tre världskrigen som inträffar under jorddjurets historia i Uppenbarelseboken tretton. Dessa tre krig är ombudskrig och har också definierats på det sättet.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Ndzi kunguhata ku tivisa tinyimpi teto tinharhu tanihi “tinyimpi tinharhu ta ndzimana ya makume mune” kumbe tinyimpi ta vuyimeri, ku sukela sweswi ku ya emahlweni eka swihloko leswi, leswaku ku susiwa ku hambana ka ku vitana nyimpi yo hisa leswaku i nyimpi yo titimela. Hi nhlamuselo ya mina, tinyimpi tinharhu ta ndzimana ya makume mune a ti katsi nyimpi ya 1798, leyi nga xiphemu xa ndzimana ya makume mune, kambe ntsena tinyimpi tinharhu ku sukela enkarhini wa makumu hi 1989 ku fika eka nawu wa Sonto wa ndzimana ya makume mune na yin’we. Tinyimpi letinharhu ti fanele ku tivisiwa hi ndlela leyi kongomeke swinene tanihi tinyimpi ta vuyimeri, leti endlaka endzeni ka xivumbeko xa nyimpi exikarhi ka hosi ya le n’walungwini na hosi ya le dzongeni, leti eka matimu ya ndzimana ya makume mune, ti yimelaka nyimpi exikarhi ka Vukhatoliki (hosi ya le n’walungwini) na Vukomunisi (hosi ya le dzongeni).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Lweny ma mukwongo i bot lweny adek eni nyutu ni Katolik omalo ikom Komunis i 1989, kun papat orwate ki lwak ma gitiyo kwede calo lacwak pa gi, ma kiyaro ne ki United States, me kwanyo woko Soviet Union i 1989; ento Russia, wi (onyo 'boma'), kityeko weko odong piny. Lweny pa Ukraine ma kombedi dok obedo lweny i anyim Katolik ki Komunis, kun papat tye ka tiyo kwede gamente pa Ukraine calo lacwak pa gi ikom Russia, kede kony pa twero me lacwak pa papat ma con, United States, kacel ki weng mukene pa piny me tung cen ma 'globalist'. Lweny en kityeko yaro ne i lok namba apar acel ki apar aryo, kacel ki nyutu ni Komunis (Russia) obimalo ikom Katolik.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Lweny me adek i kin adek mago onyutu i dul abicel ki abicel, calo Lweny me Panium. Lweny no obedo i kin Ker me Ptolemy (rwot me kabedo me anyim) ki Ker me Seleucid (rwot me kabedo me koric). I lweny meno, acok lweny ma tiyone i nying jo mukene me Katolika dong Americaca eni keken aye.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

I lweny me kwo me acel i mwaka 1989, papacy otye ki jolweny me cing me tonge me Republican me United States wek ogwe piny kit me polityk me Soviet Union, ento owelo wiye (Russia) tye ma pe ogwokke. I lweny me aryo, ma en aye lweny me Ukraine, jolweny me cing me Nazi’s olwore kene ki Russia. I lweny me adek, United States, ma dong en dok jolweny me cing me papacy, oloyo ker me kabedo me anyim.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Tuk lweny adek obedo ki cing pa "Truth", ki tuk me acel ki tuk me agiki gitimo gi lwak me 'proxy' pa United States ma otyeko loyo. I tuk me acel, wi pa "King of the South" gicako te, ki i tuk me adek, lwak me 'proxy' pa United States bedo wi pa "King of the South". Lwak me 'proxy' me aryo bende ne obedo lwak ma timo i kom Papacy i Lweny me Piny Tutwal me Aryo. I dyer aryo weng, lwak me 'proxy' pa Nazism ocoyo woko, ki obicoyo doki. Papacy oloyo woko lacar pa iye weng tutwal mapwod pe oko verse abicel, ka rwate me adek dong otyeko.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> Ptolemy [Putin] pe tye ki ngec ki paro matek me timo maber ki loyo mamegi. Ka onongo omedo kwanyo ki teko pa loyo mamegi, onongo romo obed la lobo weng pa Antiochus; ento, kun onongo opaco keken ki miyo lok me lweny mapatpat, oketo kuc, pi romo donyo piny i kimito ma rac pa lec, kare weng pe ki bolo, pe ki gengo. Kamano, kun otyeko loyo jo ma onongo ginenge kwede, gin marac mamegi oloo ne, kacel ki ogudo nying madwong ma onongo romo cweyo, o tiyo kare mamegi i kwer me cam ki tim me coyo.

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> Cwinye obedo madwong pi rwatte ma en, ento obedo macok tutwal ki bedo rwate kwede; pien kit ma pe tye ki ywec ma otime kwede omiyo jo me lobo pa en orwenyo bot en. Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Lami marom aryo me nyutu ni loyo me Putin nyuto agiki pa iye, obedo ki rwot Uzziah pa duk me cen pa Yuda, ma cwiny ne bene ojalo malo pi loyo mere me lweny, ci lacen, calo ki Ptolemy, onongo otemo timo tic pa lapriest i ot maler, ci oketo iye twol, kacel kikwanyo iye tutwal ki twero. Loyo me Putin i lweny pa Ukraine nyuto acaki pa agiki pa iye calo rwot me cen (rwot me pe yaro Nyasaye). Agiki pa iye kibolore ki acaki pa rwot me cen me poro i rek 40 (France), ma oketo ngec pi cok ma ogolo woko ludito, calo ma otime ki Ptolemy. Agiki pa Putin bene kibolore ki agiki pa Soviet Union, ka lalo madit (Gorbachev) ogabo woko Soviet Union, ci tutwal orwako tic ki United Nations, cal me kare me agiki pa lobo pa pe yaro Nyasaye, rwot me cen. Ingec ka Putin o loyo i Ukraine, bene kibolore ki Napoleon i Waterloo, kede cato ma omede; kede rwot Uzziah ki twol ne, kede cato ma omede, kacel ki agiki ma Ptolemy me kony malwa, ki agiki pa Soviet Union i 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Lweny me Panium otiyo i mwaka 200 BC, dok i mwaka acel kanyo Roma odonyo ayaba i yo me gin ma time i lok me kwena. Donyone gi i lok me kwena omedo kwede nyime ka pe pud gitye ka loyo Yerusalem ma kiketo calone i dul me apar ki acel, dok ma oyubu i 63 BC, i kare ma en oyelo ni en obedo lagwok pa latin rwot i Misiri. I lweny me adek i dul me piero abicel, ma lube ki rwodi me anyim ki me anyim atini, bupapa bitye ka donyo keken i yo me gin ma time i lok me kwena doki, ka gitye ka keto cal ni gi obedo lagwok pa Russia. I kare acel kanyo Seleucus, i kit ma obedo cal, oloyo Ptolemy i lweny me Panium, dok meno nyuto ni Americ, ma obedo jolweny me tic pa bupapa i lweny me mukwongo ki me agiki i dul me piero abicel, oloyo “Misiri” (rwot me anyim atini).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

I mwaka 200 me anyim Kirisito, wa nongo ki cal twero pa Papa, ka dik me Tiro cako wero were me twolo pa ne mapwod ikom kacel me adek ma otime i cik me Sande i nyig coc apar abicel. I kare acel keken, United States loyo United Nations, kamano tye ka keto piny kabedo ne calo rwot madit i bot rwodi apar. Jami weng me tic me kacel me adek ma kitimo i cik me Sande, kityeko keto piny mapwod anyim nyig coc apar abicel.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Tuk me politik pa twero pa nyoka madit, ma United Nations tye ka nyutu ne, i gwen 16 o yee me miyo tuk me politik ne bot the beast, ento mapwod pe otimo kamano, twero pa Papa oloyo dini pa nyoka madit. Paganism myero dok ki ngolo woko. Protestantism ki ngolo woko i cawa pa Reagan, i lweny me acel pa gwen 40, ki i cawa pa President me Ripablikan me agiki, dini pa nyoka madit bende obi i lub pa dini pa Katoliki, calo obedo kamano i mwaka 508. Tim me kwanyo woko rezistens me dini mo keken ikom keto twero pa Papa i kom cing ocako i cawa pa Reagan, ki ogiko i cawa pa Trump. Rezistens pa Protestantism ma opoto woko ikom Katoliki ki ngolo woko i lweny me acel pa gwen 40, ki rezistens pa spiritualism bi ngolo woko i lweny me agiki pa gwen 40.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

I kit acel keken ma tek-tek pa gin matime ki dano, Protestantizim ma otyeko golo adwogi myero opango pire keken calo twero me dini kacel ki me politike, i wi rwodi apar ma i buk Revelation chapta apar abiro. Kumeno, lweny pa Panium tito kare ma United States loyo United Nations, piri-piri mapat ki anyim cik me Sunday ma i coc apar abicel.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

En aye cike ma otimo ber i goba me lunebi ni, dragon, lee kwo, kacel ki lanebi ma lagoba, acel acel tye ki kitgi me lunebi ma pyer. Acel ki kit me lunebi magi en ni, lee kwo (Katolika), i goba me lunebi bene keken pe twero piny i kabedo me Roma. Lanebi ma lagoba bene keken pe twero piny i Amerika me U.S. Ento i kom dragon, kit ma piny ka dragon obedo iye i goba me lunebi en ni, bene keken oluwo ka loko kabedo. Dragon ocako i polo, eka odonyo i poto me Eden, dok i agiki dragon obedo i Misiri.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Waco, ka iwaco ni, Ma kamano Rwot Lubanga owaco ni: Nen, an atye makwongo ki in, Farao, rwot me Ijipt, nyoka madit ma odong’ i tung kume pa iye, ma owaco ni, “Kume na en pa an keken, ki an atimo ne pi an keken.” Ezekiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Kabedo me lanabi pa diraagoni tye ka loco. I cawa pa Yohana, kom pa diraagoni, ma nyutu kom pa rwot pa diraagoni, onongo ki nyutu ni obedo i Pergamos.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Co bot malak pa kanisa ma i Pergamos ni: Lok magi, En ma tye ki rweny ma wi aryo ma cwer maber, owaco ni: An ange tic mamegi, ki ka i bedo, i kabedo ma kom pa Satan tye iye; ki igwoko nyingna matek, ki pe i weko geno na, ka bene i kare magi ma Antipas obedo lajul na ma adwogi, ma gi keto i tho piny botu, kun Satan obedo. Neno pa Yohana 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Tic ma Roma pa joma peke ma nongene pe obedo me dwogo ki bogo duc me jami ma peke ducu ma gin dong gubedo ka cwinyo kwede cen i gang maber me Roma, ka gin miyo ginyutu gin i Lum me Pantheon. Man aye tyen lok ma Daniel coyo ni “kabedo me gang kacelne gucako cano piny.” Kabedo me gang kacel me Roma pa joma peke obedo gang maber me Roma, ma gucano piny ki Constantine i mwaka 330, ento gang kacel ma obedo “i” Roma obedo Lum me Pantheon, Pan-Theon tyene ni, “lum me lubaale ducu.” Joma Roma gucako keto kabedo me kom Satana i Lum me Pantheon ka guweko Pergamos. Nyare White nywako wa ni Roma pa joma peke en dragon.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma pa Pagani okiyiko woko i piny apar, kede France obedo Rwot me tung cen ka oketo pe geno i Lubanga me Misri i cawa me Revoluson pa France. I mwaka 1917, nywiny maduong’ owot ki France odonyo i Russia. Nyig coc apar nyutu 1989, kede nyig coc apar acel ki apar aryo nyutu lweny me “the borderline” (Raphia ki Ukraine), kede lweny pa Panium nyutu tim me adek ma Papasi otimo ka ogwoko rwom me adek maber i nyig coc apar abicel. Man nyutu histori ma ocano pa nyig coc piero angwen.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Ka Yesu obino i tung pa Kesarea Filipo [Panium], openyo laticene, owaco ni, “Jo piny waco ni an, Wod dano, an en anga?” Gin owaco ni, “Jo ma moko waco ni in obedo Yowana Bapatisita; jo mukene, Elia; ki jo mukene, Jeremia, onyo acel ikin lanabi.” En owaco botgi ni, “Ento inyu, waco ni an en anga?” Simon Pita odwoko, owaco ni, “In obedo Kristo, Wod Lubanga ma tye ngima.” Yesu odwoko bot en ni, “Igwede in, Simon Barjona; pien ring ki remo pe oyaro eni bot in, ento Wuwa ma i polo. Kacel, an bende awaco ni in en Pita, ki i wi kidi man abi yweyo kanisa pa an; ki bur me kuzimu pe gigoyo ne. Abi miyo in lageng pa piny Rwot me polo; gin weng ma ibikobo i piny gibikobo bende i polo, ki gin weng ma ibiyweyo i piny gibiyweyo bende i polo.” Eka ociko laticene ni pe gilok bot ngat mo ni en Yesu Kristo. Cawa man kuno, Yesu ocako nyuto bot laticene kit ma myero ocito i Yerusalemu, ki obedo otam peko mapol ki bot lureme, ki bot jadolo madit, ki bot lacoc; ci gikumi en, ento i ceng adek obiro dwogo i kwo. Matayo 16:13-21.

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