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# The Book of Daniel - Number One-Hundred and Ninety-Eight

Buk pa Daniel - Namba 198

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Kacoke pa Lubanga ki Rwate me Lok pa Nabi: Tic pa 144,000 i kit me yore pa kare me agiki pa Daniel 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Wa tye ka keto yo pa Papacy, yo pa Republicanism ma otyeko golo yie, yo pa Protestantism ma otyeko golo yie, kede yo pa 144,000 i lok pa kare ma kigicobo pa ves 40 me chapta 11 pa Daniel. Kombedi wa tye ka cimo lok ni Kricito kelo lwak pa En me gicung piny pi cawa aryo, kede cal weng ma nyutu kelo lwak pa En doki pi cawa aryo nyutu yore me keto sitampu ma me agiki pa 144,000.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Ka lanyut pa Lubanga obo piny i rek me yubo, ci Rwot cobo lwak ma kiyero, ma i cok kitemgi. I agiki pa yore me temo obedo ki yweyo, ma en dok ocobo lwak ma kiyero odoco; ento jo mapol oyweyo i wie pien pe gi romo otyeko yore me temo. Kirisito ocako cobo jo ma rwate kwede i lubo i pi mamege, ci i Msalaba jo ma rwate kwede oyweyo. Ka ochungo ki tho, ocobo jo ma rwate kwede odoco pud pe obino Pentekosti. Rek man onyutu ni cobo me aryo kityeko i kom jo 144,000 pud pe obino cik me Sande, ma kiketo calone calo Pentekosti. Msalaba onyutu kweko cwiny, ci dong dok obedo ki cobo me aryo.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Donyo kacel mar aryo bang’ musalaba ocake ka Kerisito obiro piny woko ki bot Won pa en bang’ chier pa en. Ka cal me Lubanga biro piny, jo pa Lubanga myero gi cam lok; bang’ Kerisito obiro piny, en ocam ki jopuonj pa en.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Ka onongo obedo kwede gi i mesa me camo, okawo mukati, ogwede ne, oporo ne, omiyo gi. Wanggi otyeko yabo, gineyo en; en okan woko ki wanggi. Luka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

I kare maromo aryo me bedo kacel bang kum, Kirisito “opono” Lamo Maleng i wi jopuonj pa En.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> Tic pa Kristo me pumo Roho Maleng ikom landini pa iye, ki me miyo botgi kuc pa iye, obedo calo pi manok manok i kare me acaki pa kudhi ma opol madwong ma obimiyogi i ceng me Pentecost. Spirit of Prophecy, volume 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

I lwak aryo inyuma me cwiny piny me April 19, 1844, Kiristo okwanyo cing pa En ki bot bal me 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> Jo ma tye ki geno ma ber, ma gipeko cwinye pien pe ginyutu pingo Rwotgi pe obino, pe gikwalo gi i kec. Ka dok, gimiyo gi tung me wot bot Bibulgi me yenyo cawa me poropheti. Law pa Rwot okwanyo woko ki i gin namba, kendo bal opwoyo maber. Ginyutu ni cawa me poropheti orwate cente i mwaka 1844, kendo ni lwak acel keken ma giyaro kwede me nyuto ni cawa me poropheti ogiko i 1843, opwoyo maber ni gi bi giko i 1844.

At the disappointment the second angel descended with a “writing in his hand.”

I kare me balo cwiny, malaika ma aryo o aa piny ki “coc i lwete.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> Malaika madwong mukene kityeko kimiyo cik me obino i piny. Yesu oketo coc i lwete ne, ci ka malaika ochopo i piny, owaco ki dwon madwong, ‘Babilon ocopo, ocopo.’ Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Yore me temo ma ocake ki bino pa malaika me aryo, ogiko i Exeter Camp Meeting ka Tipu Maleng ogweto piny, ci ngec okwalo piny macalo tidal wave. Yore me temo meno ki nyutu atir ieng Musalaba, ka cawa ma odonyo bot gweto pa Tipu Maleng i Pentekote ne obedo ki anyim cawa 50; ma bene obedo cawa 40, ci ikomogo cawa 10 ma ogiko i Pentekote.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> Jo pa Lubanga myero kare weng gitye ka kwayo iye i lamo. En obedo ka ludoko me acaki obedo ki nino apar i lamo me kwayo, ka liccel weng gikwanyo woko, ka gityeko rwomre i yaro cwinya matek, i wero balo kacel ki weko balo woko, kacel ki bedo keken i rwom maleng, kono Roho Maleng obutu i iyegi, kede lagam pa Kristo opong woko. Otime kobo pa Roho Maleng ma lamal maber. Macok keken, oaa ki polo dwon calo yamo madongo ma tye ka raro matek, opongo ot weng ma gitye kabedo iye. ‘Kare acel acel en, bene gimedo i botgi cwinya calo alufu adek.’ Review and Herald, March 11, 1909.

During the forty days Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

I nino apar angwen, Kirisito onongo tye ka tito jo ma riyo ne; ci eka oyabo i polo. Bang yabo ne i polo, nino apar ma oto ne obedo kare me yubo pi golo-piny pa Roho Maleng i Pentekote. Nino apar angwen me pwonyo ma oko ki Kros rwate ki April 19, 1844, nyutu i cako me Exeter camp meeting i August 12, 1844. Nino apar ma okwongo Pentekote onyuto calo 12-17 August, 1844, ka Millerites gi ocwako lok pa “Midnight Cry” ma Samuel Snow okelo, ki gi doko gin acel. I camp meeting en, acaki aryo onenre; ci i agiki me tungo en, acaki acel kende ni ogamo golo-piny pa Roho Maleng me Pentekote. I kare en ma onyuto calo nino apar angwen, acaki acel ogamo pwony, acaki mukene okwero pwony. Ka “Midnight Cry” obino, acaki acel onongo tye ki mo; acaki mukene onongo pe tye ki mo.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> ‘Ka laco me nywako ocayo cawa, gin weng gicako nino matidi, ci gininyo.’ Cayo cawa pa laco me nywako kimiyo calo woko kare ma kigeno ni Rwot obino, kwanyo cwiny, kede calo cayo cawa. I kare man ma tye ki adwogi, dwaro pa jo ma yiegi pe tung matek ki jo ma cwinygi pe opong cako wiro wiro madwogo, ci ticegi ocako piny; ento jo ma yiegi ocako i ngeyo pa dano keken i Bibul, gitye ki gog i tunggi, ma yamo me kwanyo cwiny pe romo kweyo woko. ‘Gin weng gicako nino matidi, ci gininyo;’ dul acel i pe gi cemo kede weko yiegi, ento dul mukene oturo ki paco paka lare ma cing maber obimiyogi. Ento i otum me tem, dul mukene oneno calo gibalo manok rwattegi kede bedo ma giyeko Rwot. Jo ma cwinygi pe opong kede jo ma piny iye dong pe romo cok i yie pa ludito-gi. Ngat acel acel myero ocung keken onyo oboto keken. The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

I kare me ceng apar ma otele bot Pentekoti, kede i kare me camp meeting pa Exeter, Kristo ocunga joge odonyo aryo me anyim pa dano ma tye ka kobo lokne bot piny weng. Ka malaika ma adek o aa piny i ceng 22, October 1844, dul matin dok rwategi owil ki gigobo woko, ento kare me pwony ocake i ceng 22, October 1844, ka Kristo otele joge i Kabedo Maleng mar Maleng. I 1849, Rwot oyawo lwete odonyo aryo me cunga dok gin ma ocungo ki woko ki i gudo rwate me April 19 ki October 22, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

I 1844, pwonyo onongo tye ikom kwena ma malaika me adek onongo tye kwede i lwete ka oboro piny, ento i “kare me goro cwiny ki pe ngene” ma obedo oko ikom cwinyo madit, jo mapol obalo yo. I 1849, tic me cungo kacel dul matino ma gubine boko-boko ocake, ento gin ma kare man onongo nyutu en lagoro pa 1863, ki Kadesh me acel pi Israel me kombedi. Lamalo ma bino pa jo 144,000 ki ticgi i Kadesh me aryo oketo i anyim.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Ka Rwot oboro piny i September 11, 2001, En oconge jo pa En me kare agiki, omiyo gi kwon me Lamo pa En me medo, opuro Lamo pa En iyie jo meno ka ocako yubo kuc me agiki, ki bene En ocako kit me temo ma okello i July 18, 2020, ka jo pa En me kare agiki onongo giboyo cwinya kede gibanyore. Pi nino adek ki abar, onongo gibedo otho i yo. Nino adek ki abar, kacel ki kare me nino apar angwen i cawa pa Kiristo, gin kiketo calo gungu. Bene kiketo calo kare aa bot April 19, 1844 i August 12, 1844, ki kare aa bot October 22, 1844 i 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Aa ki July 2023 okato i cik me Sunday, ma en ceng apar ma onongo tye anyim Pentecost; kemp miting i Exeter aa ki August 12 okato i August 17; ki kare ma aa ki 1849 okato i 1863—gin weng gitye ka rwate kacel. Gin yaro kare me cunge aryo pa dano pa Lubanga me ceng agiki. Kare ma aa ki Coyo Cwiny Madit okato i pobo woko pa Lamo Maleng, kityeko yabo iyore aryo ma rweny peke-pek.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

I iye lok me con ma kityeko keto i mung me coc 40 pa dul 11 pa Daniel, rek me Protestantism ma orwenyo woko (kanisa pa nying kende), rek me Adventism pa Seventh-day pa Laodicea (Adventism pa nying kende), rek me Katoliki, ki rek me Protestantism ma matir, tye kiginyutu kacel. Rec angwen magi nyuto ni Protestantism ma matir tye i lwenyo kwede rwate me adek pa draigon (Judas), bist (Katoliki), ki lanabi mape adier (Protestantism ma orwenyo woko).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

I tar ma ocung i mung acel acel, bene ki yaro rek pa Republicanism ma ogolo yie. I rek meno, lweny me lok ma tye i kin parti pa Democrat (draigon) ki pa Republican (cal pa le) ki yaro. Parti pa Republican aye ma bi tero anyim i yubo cal pi le, ci ka timo meno, nyuto kit me lacic pa le (papasi). I Lok pa Lubanga, papasi, ma en Rwot me North kede bene le, kimiyo ne Egypt (draigon) macalo payment pi tic ma otimo, pien Lubanga otiyo kwede calo gic me jajment.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Wod dano, Nebukadneza, rwot pa Babilon, omiyo dul me lweny ne tic madit i kom Tiro; wi keken ocwe, ki cung keken ocok; ento pe onwongo ki karatac, ka kede dul me lweny ne, pi Tiro, pi tic ma gitive i kom en. Eka mano, Rwot Lubanga owaco ni: Nining, abi mii piny pa Misiri bot Nebukadneza, rwot pa Babilon; obino mako jo mapol ne, ki omako gami ma ogamo, ki jami ma otwolo; ci obed karatac pi dul me lweny ne. Amiye piny pa Misiri pi tic ma otime kwede i kom en, pien gitice pi an, Rwot Lubanga owaco. I cawa en, abi miyo tung pa ot pa Israel omol, ki abi mii in yabo wii i tunggi; ci gubineno ni an Atye Rwot. Ezekiel 29:18-21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadneza, ma en rwot me bor i lok man, kimiyo piny pa Misiri macalo weg me tic pa en, ci nyutu ni i kare me agiki rwom pa Papa kimiyo Misiri, ma en the dragon, ma en rwodi apar, United Nations, ma gigamo me miyo rwom pa gi ma namba me abicel ki aryo bot the Beast pi cawa manok.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Kede twec apar ma ineno iwii lanyut, gin bicego dako ma cwee, bikoyo ne woko, kede bigolo lew ne woko, bicam rwate ne, kede biketo ne i mac. Pien Lubanga oketo i cwinya gi me tyeko dwaro pa en, kede me bedo ki cwinya acel, kede me mi twero gi bot lanyut, nyo lok pa Lubanga obi tyeko. Revelation 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Ranyisi me miyo cente me lapor man bene tye i Daniel 11:42.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Bituro lwetne bene ikom pinye: piny me Misiri pe bigonyo. Daniel 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Teko pa Papa loyo teko pa dragoni i kare me kot me agiki, pien kobo man otyeko “i” “ceng” ma Lubanga “miyo ryeny pa ot pa Isirayel okem.” En kot ma miyo Isirayel pa Lubanga okem, ki ceng eno ocako i September 11, 2001, ma ne obedo ceng me yamo me anyim.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> En bimekelo jo ma bino ki i Yakobo me cako dogo; Isirayeli bi yubo lomal ki lum, kadong bipongo kom piny weng ki yoot. Obeyo en calo obeyo joma obeyo ne? onyo onege calo kwede pa joma onegigi? Ki pim, ka ocako yuto, ibiporo lok kwede; en obikweko yamo ne ma tek i nino me yamo me Masariki. Ki man, richo pa Yakobo bikwer; ci man aye yoot weng me kwanyo richo ne; ka ocweyo kidi weng me kac me rwome calo kidi me kamenya ma gicopo i peŋ peŋ, yath me lworo ki keca pe gibiro cano. Yesaya 27:6-9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the Third Woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the Third Woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Misri kimiyo bot le pa Papa ka kot me agiki tye ka yubu piny. Kot me agiki ocako poto macol-macol ka yamo ma oa ki tung' me wang ceng, ma nyutu Islam pa Peko maromo adek, "kigengo," onyo kikwanyo woko, i ceng 11 me dwe me September, 2001. Ci kot ocako yubo piny ki lim, (poto ma macol-macol), i wi Israel ka gicako yielo. I kare me Cik pa Sande, ka Peko maromo adek dok bino, kot me agiki kiyubu piny labongo lim. I tung' me 11 me dwe me September, 2001 ki Cik pa Sande ma tye ka bino macokcok, "richo pa Jakobo" kikwero woko, ci leb Ebru "kikwero" nyutu ni "kicwero pi richo". I kare me Cik pa Sande kimiyo Misri (Diraagon) bot le pa Papa, ka rwodi apar meno gitye ka tim rweny kwede Papasi, ki timo cal pa le i piny weng.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

I anyim cik me Ceng abicel, i cawa me keto cil pa 144,000, tung’ pa Republikani ma ocwalo woko ki adwogi timo cal pa lewic kede tung’ pa Protestant ma ocwalo woko ki adwogi, ci i rek me poro meno pati me Republikani loyo pati me Demokratik, pien pati me Demokratik obedo twero pa dragon, ci pati me Republikani obedo twero ma timo cal pa papasi.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

I yore pa lam me piny ma lok pa nabi oywako, agiki pa dul me cing me Democratic ki agiki pa dul me cing me Republican kignongo. Dul aryo magi gi cweyo ting me Republicanism, ento gi nyutu lweny ma iye ma golore i gin ma otime con weng pa lam me piny. Ting man (me Republican) tye ki cal matidi ma iye me ting aryo pa lam me piny.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

I lok pa dugu pa Mede ki Peresia, tung ma agiki en keken ni odongo malo, kede pati Demokrat en acel ma ocako i lok pa Ameriga, ento ikare agiki pati Republik obino malo ki loyo pati Demokrat. I lok pa kot me agiki, ma ocako i ceng 11 me dwe September, 2001, Jo Demokrat ma gin globalist, ma diraagon opii i cwinygi, gi aa ki ii bur ma pe tye but me buk me Revelation, kit apar acel, ki gi okum Jo Republik ki ayo yero me 2020. Lwenygi i bot Trump (ki Jo Republik) ocako ka onewongo ni obedo la yero i 2015, ki i kare meno dok anyim omede odoko matek.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Ka Democrats ooyo elekison i 2020, ci gi cako Pelosi Trials, ento ka Trump owaco ngec ni ocako kampeen me adek i 2022, bwoyo odwogo bot Democrats, ki kwecgi keken omedore, ci gi obino kwed Trump ki jo ma gitye kwede ki kwec madit, pien gineno ni karegi obedo mot. Gi bedo gi mor i tho pa en, ento ka obello, bwoyo madit otoo botgi.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Ka gityeko waco adwogi gi, lebi ma aa ki i boo ma pe tye bute bi lwenyo ki gi, ki bi olo gi, ki bi juko gi. Ringgi megi ma otho bi bedo i yoo me ot pa lwak madwong, ma i tung me Lamo kicwongo ni Sodom ki Misri, kun bene Rwot wa kityeko rwiro i wi yat. Jo pa lwak, ki dul, ki leb, ki piny mapol bi neno ringgi megi ma otho pi ceng adek ki aboro, ki pe bi weko keto ringgi megi ma otho i lila. Ki gi ma bedo i piny bi bedo kica pi gi, ki bi timo mor, ki bi cwalo yegi bot gi bot; pien laporofeta aryo magi ogamo gi ma bedo i piny. Ci ikinyi pi ceng adek ki aboro, Roho me ngima ki bot Lubanga o donyo iyegi, ci gi omalo i tiŋgi; ki lworo madwong obedo bot jii ma nene gi. Revelation 11:7-11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Kare ma nyutu agiki pa Pati me Demokrat ocake ki kweko cing pa Biden i 2021 okato i kweko cing pa Trump i 2025. Kare man ocake ki Tem pa Pelosi, ma pwore keken pe rwate ki Cik me Konstituson, kede i kit pa ginen obedo pwore me politiki. Tari man, ma nyutu tho pa Ladit me abicel ki kare me Agiki i 1989 nyo i Ladit me aboro ma obedo pa abiro, ocake ki temo me politiki (Tem pa Pelosi), ki ogiki ki tho pa Pati me Demokrat, kacel ki Tem pa Pelosi me aryo, ka atero me politiki kityeko dwogo i tung acaki.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Cal me kit ma otimo con tye i chapta apar acel me Revelation, ma mukwongo orwate iye i Revoluson me Faransa. Revoluson me Faransa obedo cal ma macon me gin matime i kit me lweny me polityik ma guillotine, ma nyutu ni pati acel ma tye loyo obalo pati mukene, ci kacel, twero acel acel ma loyo con bene kigiyako woko, kede gi mero.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Kare ma aa ki tero Biden i teko ki tem pa kot me Pelosi, nyo i tero pa aryo me Trump ki dwogo woko tem pa kot me Pelosi, nyutu agiki pa dul Democratic, ki bende nyutu kare ma Trump bi dok keto i bedo yore me wero pa President mapol ma gityeyo calo Cik me Alien ki Sedition. Keto i bedo pa yore me wero pa President magi bi cako tem pa kot me Pelosi pa aryo, ki bi nyutu cako me kare ma cal pa lewic cako ki rwatte matek. Kare eno obot agiki i kare ma gicako keto cik me Nino i tic; omiyo kare eno cako ki yore me wero pa President ma orib ki Cik me Alien ki Sedition, ki obot agiki ki cik me Nino. Kanyeni aye dul Republican obot agiki.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Kare aryo ma nyutu tyeko pa dul me Demokratik, ci lacen tyeko pa dul me Ripablikan, kikube kwede i kit me poropesy, ci kare ma nyutu gi obedo kare me mwaka 22 ki 1776 dok i 1798. Kare en tye ki alama me yo adek: Deklereson me Independens i 1776; pi mwaka 13 lacen, Konstituuson; ci dok kilubo ne Cik me Alien ki Sedition me 1798. Alama me yo adek man gi tyeko pango i rek pa dul me Demokratik ki pa Ripablikan, ento kit ma ki keto alama me yo marom ki aryo ki adek tye i kabedo mapat i rek acel acel.

We will explain these waymarks and their fulfillments in the next article.

Wa bi paco alama me yoo magi ki rwate pa gi i acoya ma bino anyim.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> Tye dul aryo keken; Setani tiyo ki teko ne ma ocol, ma me bwola, ki kom bwola ma tek en omeko dano weng ma pe gibedo i otito, ma giwiro wicegi woko ki otito, kede giwiro i lok me bwola. Setani keken pe obedo i otito; en aye ngeni pa tim marac. Ki kom luk ne me bwola en omio bal ne ma golo cwiny pa dano kit pa otito. Kany eni aye twero gi me bwola. Pien gin gonyo otito, mano omiyo Spiritualism, Theosophy, kede bwola ma rom kwede gi eni gicako twero madwong i cwiny pa dano. Kany eni aye kit tic pa Setani ma rwate madit. En onyutu calo Lakar pa dano, lakony pa kit dano weng, kede mano en yiko gi ma omeko yot yot i balo woko.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> Kicwaro wa i lok pa Lubanga ni gwoko cing ma pe nino obedo nyutu pa bedo maber. Keken i yo ma dirica pa adwogi ki tuk maler wa romo welo woko i twero pa lami temo. Ento lobo ogamo i tet. Rwom pa Setani tye ka tiyo i cwalo palo ki yore ma pe kikano, me yubu mito pa en. Kwac odoko tic ma otyeko can bot en, ki otiyo calo malaika me lero. Wang pa Lubanga keken twero poyo palo kwac pa en me longo lobo ki cik me bolo ki cik ma kelo bal, ma i wang-gi gineno calo ber ma adwogi. Otimo me gengo twero me yie, ki me kelo i lobo me yie kit acel me lewic. Dul me tic ki jami me cik, ka pe kigwoko gi ki twero pa Lubanga, gibitiyo labongo kwaco pa Setani me kelo dano i twero pa dano; ki bol ki kwac gibiywero calo kwanyo cwinya pi adwogi, ki pi medo me duk pa Lubanga. Gin weng i itimo wa ma pe yabu calo ceng, tye i yore pa rwot pa tim marac. Yore pa en gityeko timo gi kadi bene i bot Seventh-day Adventists, ma gi waco ni gitye ki adwogi ma orube anyim.

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> Ka dano gikwero ciko ma Rwot ocwalo gi, gibedo ata ladit i kit me tim marac; dano macalo eni ginwako lwak pa Lubanga me timo—giyero timo gin ma Lubanga keken pe otimo, kun gitemo me loro paro pa dano. Giketo yoregi me tic kede dwaro me ticgi, kede nyutu ma pe atir ma gitye gi ikom Lubanga, gipiny yie pa jomukene i lok ma atir, ki gikel cik ma pe atir, ma bitimo calo yisiti me poyo, me ketho ki balo ot tic wa kede kanisa wa. Gin mo keken ma cweyo piny paro pa dano ikom kwer, kede kato ma atir, kede yore me kato ma pe ki yero boti, tam mo onyo ciko mo ma kelo lutic pa Lubanga ma dano i bwo loro pa paro pa dano, keto piny yiegi i Lubanga; opoko cwinya ki Lubanga, pien okwanyo ngat woko ki yore me cwiny atir-ating ki kwer.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> Lubanga pe bi miyo atir yore mo keken ma ki tic kwede me weko dano loyo onyo yiko dano mukene, ata manok. Twero keken pa dano ma oboto i richo obedo me neno bot Yesu, kede rwako En calo Lagwoko keken. Ka dano ocako tero cik ma pitek pi dano mukene, ka ocako keto yugo bot dano kede lurogi calo cwiny pa en, ento ogoyo kica pa Lubanga, kede keto cwiny pa en, ki cwinye pa owete, i twero me tho. Dano ma lubo richo nongo con ki bedo atir keken i bot Lubanga; kede pe tye dano mo ma obedo atir ka pe tye ki geno i Lubanga, kede ka pe gwoko kube ma dwogo ngima kwede En. Otogo me lobo myero pire ne obed i piny; myero obed ki yamo, dyeng, kec, kede liel me ceng. Obi medo dongo maber keken ka orwako gin magi; gin weng aa bot Lubanga. Calo mano ki dano bende. Wan orwako bot Lubanga gin ma konyo ngima pa cwiny. Ki ciko wa ni pe wa geno i dano, onyo wa miyo ram bedo twero wa. Kwer oketi i kom weng ma timo man. The 1888 Materials, 1432-1434.

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