Article

# Panium - Number Twenty-One

Panium - Namba 21

The movement toward the Sunday law in the glorious land

Wot bot cik me Sande i piny ma ber loyo

Author

Jeff Pippenger

Published

March 5, 2026

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The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.

Gin ma otimore i Daniel 11, lok 16 ki 22, cako kede giko ki ranyisi pa cik pa Sande. Pien cako ki giko pa rek tye acel, eno nyutu cal pa Kricito, calo Alpha ki Omega. I poro me nabi, mito ni lok 16 obed rwate ki lok 22. Ka man kityeko, en cwalo kit ma otimore i piny ma lamal, ma rek pa Makabee nyutu ne, i kit ma otimore me lok 10 ki 15.

## The Maccabees

Makabeo

The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.

Lweny me gonyo pa Makabee nyutu higa 22 ma ocako i 1776, ci ogiko ka United States obedo dugu ma namba 6 i poro pa Baibul i 1798. Man nyutu ni namba 22 obedo lok pa con ma kicobo pire tek ki kare me agiki i 1798, ma en aye kama Daniel 11:40 ocako.

The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.

Kube pa namba 22 ki 1798 tye ma pire tek me nyutu. Golo cing pa Makabeo, kun tito golo cing pa Amerika, omiyo golo cing aryo pa piny ma lamal (ma matye tutwal ki ma pa Tipu) calo golo cing ma okwero kit me tero kuc pa Seleukid ki pa rwodi pa Yurop, kacel ki kit me tero kanisa pa Girik ki Loma. I acoya me gin macon aryo, Girik ki Loma gitito rwot me tung bor.

The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”

Rek pa Makabee ki nyutu i cik 23, ento en nyutu lok pa mukato ma ocako higa 33 i bang Panium me cik 15, ci i con me Pompey i cik 16 ma loyo kacel higa 100. Rek eno ogik i lawi pa Kurusi, lawi ma okato i 70 AD, ento kare me lawi eni kicoyo pire keken calo “Kurusi” i cik 22. I kit pa lanen, rek pa Makabee, ma nyutu piny marwate ki 1776, ci i 1798 ki dul me Hasmonean, ci kun bene dul me Herodian okato i Kurusi ki 70 AD, ogik i cik 22; kede ocako kwede higa 22 ki 1776 okato i 1798. Higa 22 ki 1776 okato i 1798 bene nyutu calo higa 22 ki 9/11 okato i 2023, ma kityeko nyutone calo ndalo 22 i Daniel 10. Rek pa Makabee cako kede “22” kede bene ogik ki “22”.

## Four Roman Rulers

Rwodi pa Loma angwen

Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.

Coc 16 dok i 22 nyutu maber rwodi pa Roma angwen, kede gitye calo rek mukene piny i coc megi. Rek pa Maccabee kiketo i yore me cik ma lubo ni ‘dwogo dok ki medo madit’, ento rek pa Roma kicoyo ne oyot i coc. Pompey oloyo geng aryo me gengi adek, kun Rome okato i kom rwot calo dugu ma angwen i lamal pa Bibil, i lweny me Actium i mwaka 31 BC. Bang en, Julius Caesar, Augustus Caesar ki Tiberias Caesar gubino anyim. Pompey obedo ladit me lweny, kede alama adek ma ogiko gityeko kube kacel calo rwodi madit.

The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.

Agiki pa rwodi angwen otho i rek 22, i kare ma Kiristo obedo i salaba; en aye omiyo myero wa kawo agiki pa rwodi angwen pa Loma dwogo bot cik me Sande me rek 16. Ka wa timo man, Pompey binenyutu acel pa gin ma nyutu yo angwen; ma angwen ma agiki orwate ki cik me Sande me rek 16. Rek 16 binenyutu ki Tiberias Caesar, ci lweny pa Panium me rek 15 binenyutu ki Augustus Caesar, lweny pa Raphia i rek 11 binenyutu ki Julius Caesar, ci man nyutu ni Jenerol Pompey obedo rek 10 ki 1989.

This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.

Man nyutu ni “rek ma kipiri” me lok me piero angwen pa Daniel apar acel, en aye rek ma cake ki opyero woko pa Soviet Union i mwaka 1989 oko i “cik me Sunday” me lok me piero angwen acel, kimego ne ki rek adek me porofesi ma kityeko nongo gi i rek ma kiketo ki lok me apar oko i piero aryo adek. Makabee, ludito pa Loma, ki lweny adek pa lwak pa Loma ma otiyo kwede calo lacwaki.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Man en kare adek ma an abino botu. I leb pa laneno aryo onyo adek, lok mo keken obi cungo. 2 Korint 13:1.

## Three Proxy Wars

Lweny Adek ma kitiyo kwede jo mapat pi gi

Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.

Rek 10 nyutu agiki me Lweny me Siria ma angwen, ma otime i mwaka 219 dok bot 217 me anyim Kristo; i kare meno Antiochus III Magnus (Malit) ocungo lwak odoko kacel pi lweny me rek 11, ma en Lweny me Raphia, ma binen yaro ne ki Julius Caesar. Rek 10 bende nyutu poto me Soviet Union i 1989, calo ma kiyaro i rek 40, kede Pompey rwate ki tuk me kare meno. Rek 16 nyutu loyo piny maler me Juda, ma tye ka yaro “Sunday law” i United States; ento Pompey bende rwate ki 1989, kede i 1989 Lomo manyen oloyo lapok kin mamege ma acel, ento i timo mano, kacel ki meno, en bende oloyo i cwiny Amerika me Protestant, ka owiro Ronald Reagan wek ocako kube ma i mung kwede piny maler. Kube ma rwot obedo kwede lalia me Lomo nyutu kwor me cwiny.

1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.

I 1989 ni, lut pa Roma ocako wot woko ki higa 70 ma obedo iye me timo kit pa lut ki rwodi weng pa lobo. Rwot ma acel en United States i 1989, pien United States bene kitye calo Ahab, ma onywako Jezebel, ma en lut pa Tyre i Yesaya 23.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> किंतु उस दिन ऐसा होगा कि सूर सत्तर वर्ष तक भुला दिया जाएगा, एक राजा के दिनों के अनुसार; सत्तर वर्ष के अंत पर सूर एक वेश्या के समान गाएगा। वीणा ले, नगर में घूम, हे भूली हुई वेश्या; मधुर राग छेड़, बहुत से गीत गा, ताकि तुझे स्मरण किया जाए। और सत्तर वर्ष के अंत के बाद ऐसा होगा कि यहोवा सूर की सुधि लेगा, और वह फिर अपनी मजदूरी की ओर फिरेगी, और पृथ्वी के ऊपर संसार के सब राज्यों के साथ व्यभिचार करेगी। यशायाह 23:15–17.

The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.

Lawi ocweyo ne woko i "kare me agiki" i 1798, ka onongo ojwako rwate ma kelo tho, macalo kit ma ki nyutu i rek 40 pa Daniel 11. I "kare me agiki" i 1989, ocako cawa me yec pa rwate ma kelo tho pa en, kun timo tic me lawi ki lwak ma bino obedo ma me acel me miyo kiketo i piny alama pa twero ne. Lwak eno ki ranyisi ne Ahab, kacel ki Faransa, ma oketo twero pa Paapa i kom pa piny i 538, kacel bene obedo lwak ma me acel ma oketo kony i cako dwogo malo pa twero pa Paapa. Pi kit man, gimiyo gi nying ni "otino me acel me Kanisa Katoliki," kacel ki "nyako madit me Kanisa Katoliki." Faransa ki Ahab gi weng nyutu tic pa United States ki 1989 dok obot cik me Sande.

In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.

I Yesaya 23, dako me kwo marac pa Tyre, ma bene obedo dako me kwo marac pa Revelation 17, ma i wi me anyim gicoyo “Babilon Madwong”. En “kicweyo woko” i gin makato pa United States, cako i 1798, ka Paapasi ocung’ woko bedo pinyruoth ma namba abich me poropheti pa Bibul, le me nam i Revelation 13. Eka United States ocako rwom ne calo pinyruoth ma namba abicel me poropheti pa Bibul, calo le me piny i Revelation 13. I agiki, United States obedo ruoth me anyim ikin ruod apar i Revelation 17. Gin makato me alama pa “higni 70,” “nino pa ruoth acel,” nyutu higni 70 ma Babilon orito piny calo pinyruoth acel me poropheti pa Bibul. Man nyutu calo gin makato pa United States ki 1798 nyo i “Sunday law,” ma kede rek ma i woko pa gin makato pa Amerika ginyutu gi tung’ pa Republican, ki rek ma i iye ginyutu gi tung’ pa Protestant. Tung’ aryo magi nyutu cwiny pa Konstituson ma yubo yero keken tic pa lobo ki tic pa kanisa, ki gin kom lok pa anyim pa Amerika.

Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.

Higa 70 gityeko cimo ne pi lut pa Tiro wek en opotho i wii jo; pi kare me agiki i 1989 oko i Cik me Sande, en ocako wero. Ocako ki rwate me mung, ka ocako kwanyo woko dini pa Protestanti i Amerika, ki okobo piny kit me politiki pa rwot me tung’ cen ki poto woko pa Soviet Union. En obedo kare me higa 70 ma otum i gin matime ma ka Antiochus Madit ocung i te me kare me higa 17, ma gityeko poko i 10 ki 7, ma ka gityeko kete pire keken obedo “70.” I cako pa higa 250 me iwoko ma ogiko i cane ma i mede Raphia ki Panium, nyutu me cawa me iyie pa higa 2,300 ocako ki “wik 70” mapoko i jo Daniel. I agiki pa wiki 70, i 34 AD, Isirayeli macon oyweyo woko matwal ki Lubanga calo jo me kwena ma oyerogi, ki Lubanga dong odonyo i nyom ki nyare me Kirisitiani, ki dong ocako pungo iye bot jo ma pe Yudaya.

207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.

I 207 BC, Antiochus tye i tung cen me “seventy”, ka nyutu giko me kit pa lwak ma oyero piny pa rwot ne bedo “glorious land”, ma iye Lubanga oyero me cwalo malo Israel me kombedi. Giko me United States bedo pinyruoth me namba 6 i cik me Sande, obedo giko me “mwaka 70” pa Yesaya. Rek pa mwaka 250 me Antiochus tye ka nyutu giko me kare me “probation” pa tung me Republican pa United States, i anyim matin me cik me Sande me lur 16. Mwaka 2300 ma ogiko ka “judgment” ocako i 22 October, 1844, nyutu calo kare ma “judgment” obi giko i cik me Sande. Mwaka 2300 ocako ki cab 70 ma nyutu giko me Israel “literal” calo jo ma Lubanga oyero. Giko me kare weng pa mwaka 2300 ogiko kwede giko me tic me Protestant, ento tic me Advent omede nyo orweny i cik me Sande. Ka dung ma kigamo pa 1844 gitimo doki, dungu obi gemo ikom tung me Republican, tung me Protestant, ki lewic pa gamente.

For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.

Bedo pa Antiochus ikin kare me apar ki abiro en bedo i agiki me kare me tem pa iye; kare me tem pa lwak pa United States, ma obedo lewic me piny, giko i cik me Sande, ento kare me tem pa lec pa Republican giko mapwod cik me Sande obi.

> Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Yesu owaco bot en, ‘An pe awaco bot in nyo kare abiro; ento, nyo kare 70 × 7.’ Matayo 18:22.

The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.

Lok ma gicoyo ni "70 dok 7" en aye kabedo keken i Bibul ma namba gicoyo gi "dok" i kit man. "70 dok 7" en aye higa 490 ma "kigero" pi jo pa Daniel. En aye sabiiti 70 ma ocako 2300, i agiki pa higa 250 ki kacako acel keken, Antiochus obino i wang 10 ki 7. Antiochus Madit kany omako kabedo i yore agiki pa lok me cocne i daraama ma lamal pa lweny madit.

The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.

Wang-od ma kigengo i 1844 nyuto calo wang-od ma kigengo ka cik pa ceng Sande, ki mapwod pe ka cik pa ceng Sande ma i coc 16, kare me higa 7 cako ka Antiochus nyuto agiki pa lobo pa rwot ne, ci lobo pa rwot ne otieke i agiki me higa 7. Kare me higa 7 nyuto calo kare me temo pa cal me lagony, ci kare ne cako i cik pa ceng Sande ma acel i 321. Ki mapwod pe me cik pa ceng Sande ma acel, ma nyuto calo cik pa ceng Sande ma agiki, tye kare me higa 10 ma cako ki “edict”. Ka i “edict” me 313, temo ma nyutu ki higa 10 cako, ci Antiochus keto cik pa ceng Sande ma acel, ki kare me “probation” pa lat me “Republican” otieke. Ka i agiki me higa 7, Panium kede cik pa ceng Sande obino, kelo yeko pa anyim kede cen i higa 330.

## Pompey

Pompey

Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.

Pompey oloyo piny ma maleng i verse 16, kono i kare me mwaka aryo, aa ki 65 dok i 63 BC, Pompey, i tyeko lok me Daniyel 8:9, keken oloyo "Anyim" ki "piny [ma maleng]", me nyutu calo loyo mar aryo i verse 40 ki i 1989.

The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.

Gengo ma adek pa Ruma ma pe yaro Lubanga kityeko otimo ne ki Augustus Caesar, ma ngat ma gicoyo ni ocako kacoke pa Ruma ma me cik ma acel mamego Triumvirate, ma nyutu yubu ma adek me cik i Ruma. En aye i alama me yoo ma adek pa ladit pa Ruma ka yubu ma adek me cik kicoyo pire tek i gin mukato pa Ruma. En aye i cik pa Sande i wii lok ma namba apar abicel acel ka yubu ma adek pa diraagon, le ma lamal, ki laneno ma bul kicono, ka bene layeny pa tim marac kityeko cweyo odoko i kabedo pa iye i Sinar, macalo kit ma Sekeria onyuto ne.

Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.

Augustus Caesar oyubo Triumvirate pa Roma ma gamente ociko i cik, ma me acaki; ento jonyutu me history gityeko yero ne “Triumvirate aryo”, pien Julius Caesar bene oyubo Triumvirate, ento pe onongo obedo Triumvirate ma ociko i cik pa gamente pa Roma. Rwom pa Julius ki Augustus Caesar, calo alama pa lonyo me adek pa dragon, beast ki lajok ma pe atir i kare ma cik me Sunday bino i kare manok, kiketo ki calo man: Julius i cako me wot me tero cik me Sunday, ki Augustus i agik. Rwom man mar poropheti bene ginyutone ki cwaro pa Cestius i 67, ma i anyimne ki bino cwaro pa Titus. Julius en Cestius, ki Augustus en Titus. Julius ki Augustus ginyuto lonyo me adek, ki Cestius ki Titus ginyuto cwaro.

The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.

Kare ma kec pi cik me Sande cako ki porofeci i 313, obedo i edict pa Milan. Eka i 321, i dyer me kare me mwaka apar abiro, cik me Sande ma acel o aa. Kite adek me yibu pa lobo pa rwot i East ki West, ma nyutu yibu i United States i bot dano ma gamo mark of the beast onyo seal of God, ki bot dano ma pe gamo, obedo i 330. Tye cikke me Sande mapol ma kelo bot cik me Sande, ki 321 nyutu cik me Sande ma acel, ma kelo bot cik me Sande ma agiki i 330.

Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.

Pe calo mwaka 250 pa Antiochus, mwaka 250 pa Nero nyutu kare me mwaka 8, i tung cen pa cik me Sunday ma acel, ci dong mwaka 9. Rek i rek, Antiochus ki Nero ginyutu kare aryo ma ki yaro ki alam me yo adek. I rek aryo weng, alam me yo ma acel ki ma agiki gin acel keken: cik pa acaki ma ki miyo alam pa nyom ma ogiko ki golo nyom, ki lweny i bot Rwot me Bor ki Rwot me Cen i acaki ki i agiki. Cik me Sunday ma acel me 321 i tung cen myero obedo kama Antiochus ocung. En ocung i agiki pa yub me temo ma ki yaro ki mwaka 10, ci yub me temo nyutu ni Antiochus obedo namba 8 ma odoko aa ki i namba 7, ka en tye ka timo cal pa nyama ma obedo namba 8 ma odoko aa ki i namba 7. Ka cawa acel keken, 144,000 gikweyo i yub me temo, ki giyiko ki Kanisa me Laodicea ma namba 7, dwoko obedo Kanisa ma namba 8, me Philadelphia.

At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.

Kare ma acel me cik me Sande, cako keto cal, kede otum i cik me Sande ma kinyutu i Revelation apar adek, versi apar acel, versi ma nyuto ni cako pa United States tye calo lamb, ento otumone tye calo dragon. Apar adek obedo alama me wasi, kede, i kit me versi apar acel, United States ka waco calo dragon, en aye alama pa lanyut; ento alama pa gin ma tye ki muhuri pa Lubanga obedo namba apar acel. Revelation 13:11 nyutu yubu pa gin ma gamo alama pa lanyut onyo muhuri pa Lubanga i kare me cik me Sande, ka United States waco calo dragon.

The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.

Kare me tem pa cal pa ligangla tye ki alama ma atir ma nyutu bino ne, kede bene nyutu calo agiki pa ne. Cak ki Nuh nyaka i Cer pa Turumpet, Lubanga pe loko; con con En kwano kare me tem i anyim bino ne. Kwano pa En nonge i lok me porofeti pa En. Adventist mapol (ani atamo) pe ngeyo ni i kwanyo pa Jerusarem ne obedo ki mako lweny aryo, onyo ni ceng me kwanyo agiki ne obedo ceng acel keken i higa ma Nebukadnezzar okwanyo Jerusarem ki ot pa Lubanga i kare ma acel—alfa. Gin bene pe gene ni mako ne ocake i cer maleng ki ogiko i cer maleng, onyo ni kare pa mako ne obedo higa adek ki nus. Ka pe ginenge gin man, ento calo ni pe gibineno ni Julius Caesar nyutu cako pa kare me tem pa cal pa ligangla i nyutu ma opong maber. Ka awaco ‘nyutu ma opong maber’, bedo ni agiki pa timone.

The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.

Kare acel en nyutore ki 1888 oko i Cik me Ceng Abicel, ci doki ki 9/11 oko i Cik me Ceng Abicel; ento tyeko opong atata pa kare me poropheti me keto cal pa nyama, macalo kit ma ki nyuto ne ki Constantine Madit i kare ki 313 oko i 330, cako i buk me purezidenti pa purezidenti ma namba aboro ki cen i Kare me Agiki i 1989.

From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.

Kacel ki cik me Sande ma acel, kare me temo ikom Sabat ki Sande yabo woko i kare ma kiloko kwede higa 7 pa Antiochus. Higa 7 pa rek pa Antiochus ka iyaro gi ki higa 9 pa rek pa Nero rwate ki 63, kadong i 63 BC Pompey oloyo piny ma maler i tyeko me rwom 16 me Daniel 11. Ikare me cik me Sande, rwodi 9 bi yie ni United States obedo rwot matwal i bot rwodi 10 ma giyie me miyo pinygi bot dako lacer pa Tire, kun bino timo lacer ki rwodi me piny weng.

In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.

Ki rwom ki yore me poro pa lanabi ma tye iye i lok me cal pa nyako apar ma pe gicako cobo, nyom pa lewic ki lanabi ma pe atir onongo ogiko i 1989; ento i cik me Sande nyom en ogiko woko. Fractal pa gin mukato en obedo kare pa kom bot jo tye gi ceng ma ocako i 2001, i 9/11. Ki kiwoto ki ka acel nyaka i cik me Sande, cawa me temo me cal pa lewic, ma en bende obedo cawa me keto muhuri pa 144,000, kom kiketo bot jo pa lagam pa Lubanga, ci bot piny ma gitye iye i piko pa lagam ma Lubanga omiyo Abraham. I kare eno, bal pa Seventh-day Adventist pa Laodicea kiketo kom bot ne, ci bang’en gin ma giwaco ni gin nyako ma pe gicako cobo bende kiketo kom botgi. Macalo kamano, tung’ pa Protestant kiketo kom bot ne, ki i cawa ma acaki ma gang Democratic me tung’ pa Republican onongo kiketo kom botgi nyaka i 2024; ci kombedi kom bot jo Republican me tung’ pa Republican tye ka time. Lwak me konstituson obedo lewic ma kobo tung’ aryo, ci kiketo kom bot ne i cik me Sande.

From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.

Ki 1989 dok i bot cik me Sande, onyutu i fraktal ma aa ki 9/11 dok i bot cik me Sande; ento tim ma opong weng me tero cal pa lewic, obedo i puresidenti ma aboro ma obedo pa abiro. Higa apar abiro pa Nero obedo fraktal me lok me mukato ma aa ki 9/11 dok i cik me Sande. Higa apar abiro pa Antiochus en keken. Nyome pa Reagan ki alyansi me i mung opong woko ki alyansi ma oyab i wang i kare pa puresidenti ma aboro. Mambere pa nyome pa Alfa ki Omega oketo cal pa ne ki Patriot Act i 2001, ka cik pa Lenglisi kiloko odoko cik pa Roma. Nyome pa edikt pa Milan omako lanyut me cako me tim ma opong weng me tero cal pa lewic. Kit pa ne kiketo piny i kit pa nyome pa nyako maleng apar, ki onyutu nyome ma pe atir ma time i kare pa nyome ma atir.

The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.

Kare me tem me cal pa le ma pire tek tyero “tem” ma myero wa otyeko ne mapwod kicimowa. Ot pa Lubanga kityeko otam ma acel, ci i cik me Sande, joma tye i woko pa ot pa Lubanga bene gityeko otam. Kare me tam me agiki, kun i ot pa Lubanga ki ci bene i lwak madwong, cako ki cik me Sande ma acel. Bityeko bedo cik me Sande ma acel i Pot Buk me Amerika, ma bityero cako pa tyeko ma opong maber ki me agiki pa kare me tem me cal pa le ma pire tek, ma pi con gum i cik me Sande ma tyeko lok me Yabo pa Jwani 13:11. Cik me Sande eno obedo cik me Sande ma agiki i piny maler. Cik me Sande ma agiki i piny maler obedo cik me Sande ma acel i piny weng, matyero kare me tem me cal pa le ma pire tek pi piny weng. Kare me tem pa piny weng cako i cik me Sande i Pot Buk me Amerika i coc apar acel pa pot buk apar adek. Ka Pot Buk me Amerika “owaco” calo nyoka ma pire tek i cik me Sande ma tye ka bino con, coc apar aryo ki malubo i pot buk en gityero kare me tem me cal pa le ma pire tek pa piny weng.

For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.

Pien obedo kamano, lok pa janabi me higa 250 pa Nero, ma otyeko kwede higa 17 ma ocake ki cik ma kiteo i 313, ci bong en obedo cik me Sande ma acel i 321, kede i 330 nyig pa tung chieng ki tung ceng, obedo gin ma pire tek me neno. Yore adek pa rek pa Nero tiyo ikom lubo; Nero obedo cal me lubo, ci kare me higa 250 oturo cal pa kanisa pa Smyrna, ma otyeko i 313 ka kanisa me kompraiz obino. Yore ma adek ocimo tyeko pa lobo pa rwot; kono ka kinwalo ne bot United States, oturo cal pa Cik me Sande kede loko woko ki lobo pa rwot ma 6 bot 7 ki 8. Ka kinwalo ne bot lobo weng, alama ma adek obedo tyeko pa tem pa dano, ma kityeko turo calo ki tyeko pa tem pa United States i acaki pa kare me tem pa cal pa le marac pa lobo weng.

This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.

Man aye pingo Augustus Caesar, ma obedo adek i rwodi angwen me Roma ma gikwanyo bot Cik me Ceng abicel, ma kinyutu ki lacar, macalo kit ma kiketo i rere 22, romo nyutu lacar, ka bene Tiberias obi lubo iye, ma bene nyutu lacar. Cawa me tem me cal me Beast obedo tem me tung aryo ma acaki temo piny, ci paka temo nam. Piny obedo United States, ci nam obedo piny weng.

The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.

Tem pa cal pa Beast timo ni alama obed aryo-aryo; ka Alfa pa kare ma aryo en bende Omega pa kare ma acel. 321 obedo cik me ceng Sande ma acel i histori me poropheti, ci i higa 17 ma nyuto kare me tem pa cal pa Beast, 321 obedo cik me ceng Sande ma acel i United States of America ma kelo i cik me ceng Sande ma en Omega pa kare me tem pa cal pa Beast i lobo ma maleng. Ento 321 bende obedo cik me ceng Sande ma acel pi lobo weng, ci higa 321 nyutu acung pa cako ki agiki pa kare me tem pa cal pa Beast. 313 obedo cako, ci cako en aye amri, ma tye cal pa cik me ceng Sande. Higa 17 pa Nero nyutu kare ma cik me ceng Sande tye ka medo-medo nyo i agiki pa kare me tem pa dhano.

The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.

Cik ma kigolo otito calo cik me Sande me acel, ma kelo i loro me kare me temo. Pompey ogolo piny Juda i rec apar abicel, tito calo cik me Sande; kede Julius Caesar ocweyo lonyo me rwodi adek me acel. Kadi obedo ni lonyo meno pe tye i cik, jo me gin acoya con gubaro ne calo me acel. Kit ma Julius Caesar otito calo i lonyo me adek pa cik me Sande, otito calo lonyo me rwodi adek ma tye i cik pa Augustus Caesar, ma Tiberias omede iye i lub. Rwodi angwen me Roma weng gitye tito calo cik me Sande, keken kare adek weng me mwaka apar abiro pa Nero bene gitye tito calo ne.

Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.

Pompey ongni ompong 1989; Julius ongni ompong cha∙dok chi∙prak; Augustus ongni ompong cha∙dok chikkol, aro Tiberias ongni ompong cha∙dok chikkal-sa. Cha∙dokrango Julius-ni golpo Egyptona uni songreangani aro Cleopatra-ko man∙chapa. Itihas Marc Antonychi ta∙rikta ong∙taia. Marc Antony, Julius Caesar-ko sot∙grikgipa somoio, maina Julius-ko kolmikro sakgni-gittam cholrangchi so∙otaha, uni mikkang chadenggipa dal∙begipa sipai ong∙achim. Sakgni-gittam Sunday law-ko mesokaha, aro Julius-ni sakgni-gittam cholrangchi siani, Sunday law-o songnokni bon∙kamani ong∙a. Unikode, Marc Antony, Augustus Caesar aro Marcus Lepidas, uni siani-ko so∙otgiminrangna ra∙sotna skanggipa rasmi Triumvirate-ko dakgrikaha. Uamangni saksa, chasonggittam bilrangoni Marc Antony, Egypt aro Cleopatra baksa Julius-ni gronggrikani-ko ta∙riktae dakna re∙baaha.

Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.

Ware Julius ama Marc Antony, labaduba waa calaamado u taagan Rooma, Cleopatrona waxay ahayd calaamad u taagan Masar iyo Giriigga. Iyadu waxay matalaysay xukunkii Giriigga ee Masar, kuwaas oo labaduba ah calaamado masduulaagga, halka Julius iyo Marc Antony ay yihiin calaamado bahalka. Maaddaama ay haweeney ku ahayd xiriirkaas, Cleopatra waxay ahayd kaniisadda, taasoo Julius iyo Marc Antony ka dhigaysa dawladda. Cleopatra waxay matalaysaa haweeney laba jeer laga soocay boqorradeedii Roomaanka ahaa ee ay jeclayd; marka hore 1798, dabadeedna dhammaadka wakhtiga nimcada marka ay ku timaaddo dhammaadkeeda iyadoo aan cidina caawinayn. Burburkeedii ugu dambeeyey wuxuu ahaa dagaalkii Actium sanadkii 31 BC. Guuleystihii dagaalkii Actium wuxuu ahaa Augustus Caesar, sidaas awgeedna waxaan aragnaa in Pompey uu ku dhintay Masar, Juliusna uu Cleopatra kula kulmay Masar, taas oo lagu labanlaabay taariikhdii Marc Antony, dabadeedna Augustus Caesar ayaa xiriirkaas ku soo afjaray Actium. Actium wuxuu tilmaamayaa sharciga Axadda, waayo dagaalkii Actium ayaa ahaa meeshii caqabaddii saddexaad ee Rooma laga qaaday, waxaana Roomaankii jaahiliga ahaa ee boqortooyadu bilaabay inuu xukumo saddex boqol iyo lixdan sannadood, taas oo ah dhammaystirka Daniel 11:24.

Pompey took the first two obstacles and Augustus the third.

Pompey omako kikwanyo aryo ma acaki, ci Augustus omako kikwanyo ma adek.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ki bot acel me gi o aa woko lawot matin, ma odoko madwong tutwal, i tung South, ki i tung East, ki i tung piny maber. Daniyel 8:9.

Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.

Pompey obedo 1989, alama me yo mukwongo ikom teko me politike adek ma Ruma me cawa ma tin myero oloyo ka bal ma ketho ne tye ka ogonyo. Teko magi en aye Soviet Union, dong ki United States, kede buki United Nations, calo ma kikwayo i Daniel 11:41. Lweny me teko pa papa obedo me politike kede me dini; kede, i kit poropetik, teko me dini pa United States ogoyo woko ka kube ma i mung pa Reagan ki Papa John Paul II otyeko. Agiki ma papasi mito cano tye kwede gikwero me politike adek kede teko me dini adek. I 1989, gin acel ki teko me politike adek okwanyo woko; Protestantism, kaka lok mamego bedo ni “kwero Ruma”, bende okwanyo woko ki Rais pa United States i kit lok acel man. Teko me politike adek en aye Soviet Union, United States, ki United Nations; ento agiki me dini en aye Protestantism, kacel ki dini mapol pa dragon, ma gi weng kicono calo spiritualism. Dini adek ma gimiyo lobo odonyo bot Armageddon en aye Protestantism ma obir woko, Katolik, ki spiritualism; kede lweny me iye pa teko pa papa ikom tam me “conservative” ki “liberal” i kanisa gi, kacel ki poto pa “orthodox Catholicism”, obedo gikwero me dini acel, kede gikwero aryo me dini ma Katolik myero oloyo en aye Protestantism ma obir woko ki spiritualism. Protestantism okwanyo woko i 1989.

If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.

Ka lweny mapol me i kine pa Katorika, ma kityeko nyuto gi i porofesi mapol pa Katorika ma ki oo ki i kwena pa Fatima, giyabo woko gi ki i temo pa en me loyo teko me dini ma tye oko ki dini pa en keken, ento loyo pa en ma Alfa i kom Protestanti obedo alyansi me imung pa Reagan, ki loyo pa en ma Omega obedo alyansi ma olare i 2025. Lweny pa en ki kanisa me Othodoksi bene kityeko nyutu gi ki oo ki loyo me acaki i 1989 nyo i loyo me agiki i Panium.

Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.

Pompey rwate ki 1989, ki gonyo aryo pa en i ‘bor me chieng’ ki ‘piny maber,’ macalo Daniel oyero-gi i lut 8, nyig coc 9, giyaro calo tyeko me lamo ki me politika pa Papasi i tung Soviet Union ma con, ki tyeko me lamo ma kacel i tung piny maler pa lamo Protestant ma ginyuto. Julius Caesar bi golo lweny i Raphia, macalo Antiochus III otime, kede macalo Zelenskyy bita. Julius obedo gin ma kitito i nyig coc 17, 18 ki 19, ci Augustus Caesar ocung calo ngat me ywayo cere. Tiberias Caesar obedo i kom loch i cawa me lacar; eka Tiberias obedo cik me Sande me nyig coc 16.

This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.

Ojjo waŋa Augustus ni Panium oŋ ayaad cing agaan ki verse apar wiye̱l, kadi lweny Raphia ma verse apar ki achiel ni Julius. Lweny Panium en lweny maruok mar piny mar adek, ma chako matin kapok cik mar Sunday mar verse apar ki auchiel; to bangʼe oluwo lokore ni lweny mar Actium. Panium ne en lweny mar lowo (United States), koro Actium ne en lweny mar nam (piny duto.) Augustus ochiwo cal e Panium e yo mar ruodhi angʼwen mar Roma, kadi en ne en jatelo ma adier e Actium. E Panium Antiochus ne otimo gi Misri, mane osiwore gi Roma, koro e Actium Augustus ne otimo gi Misri (Cleopatra) ma osiwore gi Roma (Marc Antony). Mano nyiso ni Pompey en jachiwore mar verse apar ji piero angʼwen nyaka 1989, koro Tiberias en jachiwore mar cik mar Sunday mar verse apar ji achiel. Julius Caesar nobiro e 2014 kane lweny mar Ukraine nochako kaka nachiwo cal gi lweny Raphia e higa 217 BC.

This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.

Man nyutu ni rek 17-22 cako i 1989 kede tyeko i Cik me Sande, ci gin lok pa kare ma rwate ki “lok pa kare ma kicano” me rek 40. Rek me poropheti pa Maccabees bende rwate ki kene ki “lok pa kare ma kicano” acel acel. Rek pa ludito pa Loma tye kanyutu Loma ma kombedi, le marac me Revelation 16, kede rek pa Maccabees tye ka tito piny ma rweny, lanabi marac me Revelation 16. Rek me lweny adek nyutu lamal i kom Ruoth pa tung cen, nyoka madit me Revelation 16.

Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.

Rek adek magi gitye ka yaro twero adek ma gicwayo piny bot Armageddon; i rek namba 40 giyaro gi calo: ladit me tung cen, ma obedo dragon; ladit me tung bor, ma obedo beast; ki kareta, jo me faras, ki yot, ma obedo lanen ma pe atir. Rek adek, acaki ki rek namba 10 dok i 23, gitye ka yaro twero adek i histori ma kikano i mung me rek namba 40; ki pe tye mukene mo, ento keken obedo yaro ma tye ka mede pa nyig lok adek ma giyaro i histori ma oyabe me rek namba 40.

## Verse One

Tyen me rwom acel

Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.

Lok me acel oo bot angwen nyutu ‘cawa me agiki’ i 1989, kede piresident aboro pa United States ocako ki kare eno, dok gityeko kwede piresident ma aboro (8) ma agiki, ma tye ki jami madwong tutwal. I lok angwen, rwot en obedo Rwot me lobo weng, calo ma kiyaro kwede Aleksanda Madwong, Rwot Ahab, rwodi apar me Fweny pa Yohana 17, duli apar me Zabur 83, ki piny apar ma kiketo piregi cal me lobo i lakub me acel woko me kwer pa Lubanga ki Abram i Cik me Acaki 15:18–21.

Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.

Ves 1 nyo 4 nyutu histori me 1989 nyo i rwatte me adek i kom cik pa Sunday i ves 41; ci gi rwate ki rwodi me Loma angwen, ki rek me Maccabees, kacel ki lweny adek me ves 10 nyo 15, ma kacel gi yubo histori ma okane me ves 40.

Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.

Lok 5 nyaka 9 gitito rek me poropheti ma nyutu maber gin matime ki 538 nyaka 1798, kacel bene gimiyo pulo me gin matime ki me poropheti pi ngeyo lwak me kar me agiki ma i lok 40. Pulo man oyaro lok 10 calo dwogo me gonyo pi gin matime pa lok 5 nyaka 9; kadong kamano, oter pulo me 1989. Man nyutu ni lok 1 nyaka 23 me Daniel 11 ginyutu rek me poropheti abic ma gitero rwate kwede gin matime ma kicoyo pa lok 40. Lok 4 me acaki gin pi Trump, Poresident me 8 ma obedo pa 7, ma kigero ni obedo Rwot pa rwodi me 10 i cing me 7 pa Revelation 17.

Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.

Rek namba 5 dok i 10 nyutu histori ma kelo bot 1798 ki mede bot 1989, ma en aye histori pa rek namba 40. Rek namba 10 dok i 15 nyutu histori pa lweny me proxy adek: ma acel ocako i 1989, ma aryo ocako i 2014; ci i 2015 presidente ma opong cente tutwal ocung’. Presidente ma opong cente tutwal eno, kwo iye okwanyone i 2020, ki i 2022 lweny pa Raphia omedo dwong’, ci i 2024 presidente ma opong cente tutwal odwogo, ki i 2025, wii pa le ki wii pa cal pa le, gi aryo onongo kiketo gi i kom.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

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