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# The Book of Daniel - Number One-Hundred and Sixty-Four

Buk pa Daniel - Namba 164

The Prophetic Significance of Daniel 11: Unveiling the Historical and Future Implications

Tito me Nabii pa Daniel 11: Nyutu adwogi pa kit ma otime chon ki pa cawa ma bino anyim

Author

Jeff Pippenger

Published

March 28, 2024

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In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.

Em verso 16 de Daniel 11, apresenta-se a conquista de Judá e de Jerusalém por Pompeu em 63 a.C. Ela representa a iminente lei dominical nos Estados Unidos, em cumprimento do verso 41 do mesmo capítulo. A história associada ao verso identifica uma guerra civil que está ocorrendo quando a cidade é capturada, identificando assim a repetição da Guerra Civil dos Estados Unidos, que agora está ocorrendo nos Estados Unidos. Quer tenham sido disparados tiros ou não, duas classes acham-se agora em luta pelo controle dos Estados Unidos. Quando Pompeu conquistou Jerusalém, isso indicou que Jerusalém permaneceria sob autoridade romana até ser destruída no ano 70 d.C. Assim, isso tipificava a iminente lei dominical, a qual assinala o fim do sexto reino da profecia bíblica.

Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.

Ndzi kombela ku rivaleriwa, kambe a ndzi tiyiseki leswaku “laj” i ririmi rihi. Ndzi kombela u kombisa leswaku “laj” i ririmi rihi leswaku ndzi ta kota ku hundzuluxa matsalwa hi ndlela leyi kongomeke.

Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.

Pompey, o emen ra panangisukisok ti US Civil War iti kaputotan ti 1863, ket ipakitana met ti maudi a kaputotan ken ti agdama a “civil war” a mangrugi itan. Ni Julius Caesar ket mangitakder iti maikadua a kaputotan, idi a naipatakder a sipipigsa ti United States a kas kangrunaan a nasion kadagiti nasion, ngem napapatay idi 1913, idi a naited ti panagari ti sistema a pinansial iti globalista a sistema dagiti bangko, ket nangrugi ti obra para iti maysa a sangalubongan a gobierno. Ni Caesar Augustus ket mangitakder iti tawtawen ti dayag dagiti umuna a dua a gubat a sangalubongan, idi a uray iti nagadu a pannakaibukbok ti dara, nagbalin ti United States a pagapalan ti lubong. Kalpasanna, iti maudi a kaputotan, ni Tiberius Caesar, a mabigbig gapu iti kinainumenna ken iti pannakailansa ni Cristo iti kruz, ket itakderna ti panawen a kadawyan a nangrugi iti pannakapili ni John F. Kennedy, ti umuna a presidenteng Katoliko, ket isu a mangipakita iti kaputotan a agruknoyto iti Roma.

These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.

Gin me lanabi magi ma rwate ki Pompey tye ma pire tek, ento kombedi wa tye ka gwoko wic i gin ma otime me lanabi ma mapwod pe ki Pompey ki ves apar abicel, gin ma ocake i ves aryo ma acaki me chapta ma tito 1989 calo kare me agiki, ci laryo ni Pulezidenti ma me abicel ki bot Reagan, ma tye ki jami mapol, ma loke cwiny jo me lobo weng, macalo Trump ne otimo adada.

Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.

Kityubo Trump calo rwot ma angwen ma obino lacen ki Cyrus, ma nyinge en Xerxes, rwot pa Persia ma tye ki jami mapol, ma bene kicoyo kwede nying Ahasuerus i lok pa Esther. I lok me cital, rwot ma obino lacen ki Xerxes en Alexander ma Madwong, i cing me adek. I kit pa woko, rwodi aboro onongo tye ikin Xerxes ki Alexander ma Madwong. Cak ki Trump nyo i gamente me piny acel ma kiyaro kwede Alexander ma Madwong, rwodi apar tye; Trump obedo ma acel, ento Alexander obedo ma agiki.

The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.

ꞌNdi xquʼij ri qʼijonel kitzij chi konojel ri taq reyes rech uwachulew kakibʼan tzʼinonik rukꞌ ri papado pa ri kʼisbʼal rech ri uwachulew, y ri taq reyes riʼ kebʼanil che jas “lajuj reyes”. Acab, ri xkʼojiꞌ pawiꞌ jun ajawarem rech lajuj, y ri xcʼuliꞌy rukꞌ Jezabel, kuqʼalajisaj ri xaq xaqchiꞌ pune konojel ri lajuj reyes kakibʼan tzʼinonik rukꞌ ri papado, kʼo jun nabʼeal rey ri ja ri nabʼe kubʼan riʼ. Pa ri nabʼe mul are ri papado xyaꞌtaj ri tʼuyulibal rech ri uwachulew che, ri nabʼeal rey xuwiꞌ Clovis, rey kech ri Francos (Francia) pa 496 d.C. We riʼ kachajij ribʼ rukꞌ ri papado xuya che Francia ri bʼiʼaj rech nabʼe alaxik rech ri iglesia católica, y nimaläj alitomixik rech ri iglesia católica.

The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.

Tic me poropheti ma Faransi otyeko timo, me keto Ruma i kom pa wilobo ma kigwoko kacike, nyutu calo kit tic me poropheti me United States. Cik me Sande ma poropheti me Bibul cako i United States, ci kuno piny weng i wilobo bi luu kit en. Rek me poropheti acel ikom acel nyutu ni rwot ma mede i rwodi apar, ma en ma acel cako otimo lupok ki laco me tim marac i kare agiki, obedo United States. Kadi bene i wic aryo ki adek pe ki nyutu rwodi mo keken i kin Xerxes, rwot acel ma rico madit, ki Alexander Madit, rwot me agiki, ento istorii nyutu rwodi apar. Namba apar nyutu tem, ki bende nyutu dul me lube kacel.

The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.

Temo ma piny dong tye kwede en aye keto kit me tic me piny weng, ma kiyaro calo cal pa le. Temo meno cako i United States i cawa me cik me Sande ma bino cok, ki ogiko ka lobo weng i piny gilubo kit ma eni. Yesu kare weng oyaro agiki pa gin ki cako gi, ento bene ka pe kikano rwodi mo i iwet rwot ma lamal ki Alexander i rek aryo ki adek, lok me gin ma otime con nyutu kit me temo ma cako ki purezidenti ma lamal loyo weng, ma obedo lamal pi tice me bisinisi ne, pe pien ocweyo lamal ki bedo iyie i kit me politika ma orwate.

The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.

Nying America o aa ki kit Latin pa nying “Amerigo,” ma obedo nying pa lacoo me yeny piny Italian, Amerigo Vespucci, mo en obedo lacoo me yeny piny ki lanyuto yoo ma otimo wot mapol i pi bot Piny Manyen i agiki me cawa me apar abicel ki i acake me cawa me apar abicel acel. Kacel, yeny piny me Vespucci onongo romo timi kun kony me cente, keto cente i tic, pa jonyo ki jo me konyo ma gineno twero me nongo lwak, yaro, ki nying maber i yeny me Piny Manyen. Nying “America” obedo cal pa temo me nongo lwak.

Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.

Jezusi gjithmonë e ilustron fundin e një gjëje me fillimin, dhe fillimi i dhjetë mbretërve që përfaqësojnë urën nga mbretëria me dy brirë e Medo-Persisë te qeveria e vetme botërore e përfaqësuar nga Aleksandri i Madh, fillon me mbretin e pasur, i cili është president i mbretërisë së tipizuar nga Franca dhe Ashabi, i cili gjithashtu do të bëhet kreu i përfaqësuar nga Aleksandri i Madh, kur e tërë bota të përballet me ekonominë e lidhur me fuqinë e Shteteve të Bashkuara, ndërsa ajo e detyron mbarë botën t’i përkulet kishës katolike, nëse dëshirojnë të jenë në gjendje të blejnë dhe të shesin.

The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.

Kom me abiro i Kit me Yabo pa John, lami apar abiro, en rwodi apar; ki acel i gin ma lapor otyeko nyutu ikom rwodi apar, en ni gibedo keken pi 'kare macek', mapwod pe giconye me miyo komgi me abiro bot kahaba pa Babulon, ma bedo kacel keken pi 'cawa acel'. Adwogi me lapor ma omiyo giconye me gamo eni, en ni gi lewic ki divai pa Babulon. I gin ma otum, Aleksanda Madit onongo otero kom keken pi kare macek; pien ngima ne opoto tutwal calo kare ma komne okete, pien onongo ocam mapol weko otho, ka tito alama pa 'kare macek' ki 'lewic' pa rwodi apar pa United Nations. Ka Aleksanda Madit oywete tutwal, dong ogore, ki komne gimi bot luri angwen, me nyutu lweny ma olubo me dok okete komne ma con.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> An bene, i mwaka me acel pa Darius ma Mede, an keken acung me moko adaa ne ki me medo dongone. Kombedi abi nyiso in gin atir. Neno, rwot adek bicungi i Persia; ki rwot ma angwen obi bedo mapol i jami loyo gi weng; ki twero me jami ne, obi loyo cwiny gi weng me cako lweny ikom bok pa Grecia. Kede rwot maduong bi cungi, ma bi teno lobo ki twero madwong, kede bi timo calo kit ma cwinyne mito. Ka obicungi, bokne bi bwayo woko, ki bi yar woko i tung angwen me yamo me polo; ki pe bimedo bot lutine, kede pe calo twero ma obedo teno kwede; pien bokne bikwanyo woko, ki bi miyo bot jo mukene mapat-gi. Daniel 11:1-4.

Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.

Lobo pa Rwot Alexander opoto rapira, calo kare ma ocoke rapira kacel, pien en tito cawa me agiki, ma iye lok me lanabi nyutu ni gin time rapira.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> Latic me marac tye ka cobo twero gi kacel, ka gi tye ka gamo kacel pire tek. Gi tye kamedo twero pi krisis madit ma agiki. Lok madit bi time i piny wa i kare manok, kede tim me agiki bi bedo mapiyo. Testimonies, volume 9, 11.

The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.

I tektë djall i Islamit themelohet mbi karakteristikat profetike të tektit të parë dhe të dytë. Në tektin e parë pati një periudhë që filloi me ardhjen e Mohammedit dhe vazhdoi deri te periudha pasuese, e cila përcaktohet si “pesë muaj” ose njëqind e pesëdhjetë vjet, gjatë së cilës Islami do t’i “dëmtonte” ushtritë e Romës. Fundi i profecisë kohore prej njëqind e pesëdhjetë vjetësh shënon njëkohësisht fillimin e profecisë prej treqind e nëntëdhjetë e një vjetësh dhe pesëmbëdhjetë ditësh, në të cilën Islami i tektit të dytë do t’i “vriste” pastaj ushtritë e Romës.

September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.

11 de Septiembre de 2001 marcó la llegada del período representado por Mahoma del primer ay, el cual incluye el 7 de octubre de 2023 como señalando el comienzo del período en que el islam “dañaría” a los “ejércitos de Roma” en la antigua “Tierra Gloriosa” literal, la cual es un símbolo representativo de los Estados Unidos; y, desde el 7 de octubre de 2023, los ataques del islam contra el ejército de Roma se aproximan a doscientos al momento de escribirse este artículo, el 17 de febrero de 2024.

At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.

I cawa ma cik pa Sande bino cok, United States 'kibalo woko' calo piny pa rwot me abicel i poropheti pa Bibul, ma rwate ki mwaka 391 kede ceng 15 me gito pa Islam ma gubalo lwak me lweny pa Rome ma con, ka lweny pa jihad ma maduong me adek pa gi bedo matek. Ka Mikael ocungi, kare me temo pa dano ocweyo woko, ki yamo angwen gibweyo woko tutwal i kare me bal abiro me agiki.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> Aneno ni keco pa ogwanga, keco pa Lubanga, kacel ki kare me miyo tam bot jo ma otho, obedo mo ka mo, acel dong ka woto i bang mukene; kacel bene ni Mikael pe ocungo, kede ni kare me peko, macalo ma pe obedo con, pe ocako. Ogwanga kany tye ka keco, ento ka Jadolo Madit wa otyeko tic pa En i Ka Maleng, En obicungo, obilubo le me cwer, ci loc marac abicel me agiki bipye woko.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> Aneno ni malaika angwen gibedo kamako yie angwen nyaka tic pa Yesu i ot maleng ogik, ci dong apoya abicaryo me agiki gubino. Early Writings, 36.

The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.

„Četri vjetri” su od strane sestre White predstavljeni kao „gnjevan konj, koji nastoji da se otrgne i na svome putu donese smrt i razorenje”, i oni su potpuno pušteni kada se vrijeme milosti završi. U drugom jaoju bili su prikazani kao „četiri anđela”, a ne kao četiri vjetra.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Owaco bot malayika ma abicel ma otye ki tarumbeta ni, “Yweyo malayika angwen ma kigobo i dyer pi madit Euphrates.” Onongo malayika angwen giyweyo, ma kigero pi saa acel, ki ceng acel, ki dwe acel, ki higa acel, pi obo gin acel ki i adek pa dano. Revelation 9:14, 15.

The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.

“Yamo angwen”, onyo “malaika angwen”, gin cal pa Islam, kakare ki kit ma calo ne ki tic kwede. Ka Aleksanda Madit obedo anyim, lobo pa rwoth ne, ma nyutu lobo pa rwoth me abiro—ma obedo acel i kom adek i lobo mar adek pa Draakon, nyama marac, ki lanabi ma pe adier—“ka bino ni obed anyim, lobo pa rwoth ne bi ngol, kadi bipokore i tung yamo angwen me polo.” Ka kare me tem me dano otum, giweko woko yamo angwen, onyo malaika angwen; ci gibolo lobo pa rwoth ne, pien lobo pa rwoth ne “bi ngol.” Rwode apar ki lutegi, jocato pa piny weng ma gitye ki yo me global, biben bedo i bor ka gibwolo dok gikweyo.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Ake, an ziak lo, siangpahrangte chu an pungkhawm a, an rualin an kal paltlang a. An hmuh veleh an mangang a; an buaiin an tlanchhe ta. Chuta chuan hlauhvin an man a, naupai nu nat angin an tuar. Nangin Tarshish lawngte chu ni chhuak lam thliin i tichhe a. Sam 48:4–7.

The economic structure of the ten kings is broken by the “east wind” of Islam.

"Yamo ma i tung ma ceng ocako" pa Islam oketho kit bedo pa ekonomi pa rwodi apar.

> Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.

> Jo me oro boti ni ogolo in i pii madit; yamo me but ceng opoto in i tung pi. Lonyo ni, kac ni, gin me tic ni, jo me boti ni, kede jalati me boti ni, jopako boti ni, kede jo me tic ki gin me tic ni, kede jalweny ni weng ma tye iye, kede lwak weng ma i tung iye, gibicene i tung pi i ceng me balo ni. Ezekiel 27: 26, 27.

The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.

Yamo me wang ceng pa Islam opoto woko ruyot pa rwodi apar i ceng me loro gi, calo kit ma kilaro ne ki ruyot pa Aleksanda ma Ladit, ma opoto woko kede omiyo bot yamo angwen. Madwong pa lok me gin ma otime i sura apar acel pa Daniel bido dok otime ka sura man dong opong piny ki giko ne ma agiki. Nongo ka yiko ki atir lokgi ma con obedo tic pa poropheti pa gogi ma kikwayo bedo lacam me poropheti. Aya auchiel ma agiki i sura apar acel pa Daniel gikuki i giko me cawa me temo pa dano, ka Mikael otute. Ka ruyot pa Aleksanda ma Ladit kityeko yiko ne, omiyo bot yamo angwen, nenone calo giko me cawa me temo, kede tedo ni lok me poropheti ma bino ki aa ki aya abic dok anyim kikwano calo rek manyen me poropheti.

Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.

Verse five mi verse sixteen peh hrilh lâk a ni ber 538 atanga Sunday law lo thleng thu hnuaiah a sawi. Verses five atanga nine thleng hian kum sâng ruk leh sawm ruk, kum 1,260 chhûng papacy-in a rorelna hun, kum 538-a lo ṭan a, kum 1798-a tâwpna hun, time of the end-ah a lo tâwp ta chu a entîr. Verse ten hian verse forty-a a entîr ang thilthleng chu a sawi a, time of the end, kum 1989-ah papacy-in Soviet Union a tihboral dân chu a târ lang. Verses eleven leh twelve hian tunlaia Ukraine-a proxy war chu an sawi a, Putin leh Russia-in an hneh dâwn a; nimahsela, Putin hnehna hnua chhuak chu “the battle of Nineveh” leh “the fall of Chosroes” nên a inang ang a, chumi chu first woe hun chhûnga Islam chhuah tirna “key that opened the bottomless pit” chu a ni.

In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.

Taliay ti maudi a bunga ti ababa a panagballigi ni Putin, ti Estados Unidos, iti bersikulo sangapulo ket tallo agingga iti sangapulo ket lima, ket mangabakto iti proxy war; dayta ti pannakapatingga ti proxy war a nairugi manipud pay idi Maikadua a Gubat a Lubong. Ti teksto ket mangituding iti tallo a gubat: ti umuna a gubat ket nagpatingga idi 1989, iti pannakatungpal dagiti bersikulo sangapulo ken uppat a pulo; ti maikadua, a isu ti agdama a gubat idiay Ukraine, ket mangirepresentar kadagiti bersikulo sangapulo ket maysa ken sangapulo ket dua; ket ti maikatlo a proxy war, a mangirepresentar iti maudi a balligi ti Estados Unidos, ket nairepresentar iti bersikulo sangapulo ket tallo agingga iti sangapulo ket lima.

What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.

Barayibaziba mu bihe bine bihagarariwe kuva ku murongo wa gatanu kugeza ku murongo wa cumi na gatanu, ni uko ibihe bibiri bya nyuma, bihagarariye intambara iriho ubu muri Ukraine, hanyuma no kwihorera kwa Leta Zunze Ubumwe za Amerika, bibaho mu gihe cyo gushyirwaho ikimenyetso. Umurongo wa cumi na gatandatu ugaragaza itegeko ry’Umunsi wa Ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika. Imirongo ya gatanu kugeza ku wa cumi ihagarariye amateka kuva mu mwaka wa 538 kugeza ku gihe cy’imperuka mu 1798, hanyuma ikomeza kugeza ku gihe cy’imperuka mu 1989. Bityo rero, intambara ebyiri z’intambara ya nyuma y’intumwa, zihagarariwe mu mirongo ya cumi n’umwe kugeza ku wa cumi na gatanu, zisohorerwa mu gihe aho Ezekiyeli igice cya cumi na kabiri hagaragaza ko ingaruka za buri yerekwa zisohora.

Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.

Lok me neno magi ne ginyutu bot Ezekiel calo “wiil i tung wiil”, ma Sister White otero ni en obedo “rwate ma kajo-kajo pa gin matime i lok pa dano.” Tuk me kare pa lweny i Ukraine, vikitoli pa Putin, ci dong ogik pa iye, enywene vikitoli pa United States, obedo acel ki gin me yaro me “rek i kom rek” ma kajo-kajo loyo i Lok pa Lubanga.

Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.

Kun owaco pi ‘yany ma iye i yany’ pa Ezekiel, Sista White owaco ni, ka Ezekiel ocako neno yany meno, nen calo goro wic; ento lacen, Ezekiel oneno rwom ma opong maber i yany meno, ma gin ‘rwatte ma peko pa gin ma time i kit dano’. Me yao maber lok pa kare ma kinyutu i coc me namba apar acel dok i apar abic, myero ongeny maber rwatte ma tye ikin Kanisa Katoliki ki Jerumani pa Nazi, pien ladit pa Nazi ma i Yukareen gi obedo lamini pa rwatte meno.

It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.

Bene myero nongo ngec maber ikom tic pa nyutu pa Mariya Dera ma giwaco ni i Fatima, Portugal, i 1918, kacel ki lok me imung adek ma Mariya Dera ma giwaco ni ocwe kwede nyithini adek i lok enoni. Kit ma gicako iye lok adek meno, ma gutito lweny ma i kin Kanisa Katolika ki Rashia ma pe geno i Lubanga, kacel ki Lweny me Lobo ma aryo, obedo but me lok me Fatima ma kityeko yaro ne i lweny ma i Ukraine.

The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.

Revolucioni Francez, dhe marrëdhënia e tij profetike me kishën Katolike, dhe në fund Napoleoni Bonapart, i cili përfaqëson Putinin, është gjithashtu njëra prej “rrotave” që përfaqësohen në luftën në Ukrainë. Marrëdhënia profetike e Revolucionit Francez me Shtetet e Bashkuara përfaqësohet gjithashtu në histori, sepse ashtu si Putini përfaqësohet nga Napoleoni ndërsa Franca po binte, ish-aktori Ronald Reagan, si kreu i ushtrive të Katolicizmit në betejën e vitit 1989, tipizon ish-aktorin Zelenskyy ndërsa Ukraina po bie. Në rrotat që kryqëzohen dhe lidhen në këto vargje, pika e fundit e durimit për politikanët Demokratë në Shtetet e Bashkuara, të cilët kanë qenë dhe janë duke e promovuar Zelenskyy-n, do të demaskohet nga Putini kur ai të triumfojë.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> I tung pi Chebar, Ezekiel oneno yamo madwogo calo ka aa ki bor, dundu madwong’, ki mac ma oyiko iye keken, ki liero obedo i tung ne, ki i dyer ne onen calo rangi pa amber. Wiil mapol, ma kicono cono weng, kitingogi gi jami matye ngima angwen. I malo maloyo gin weng obedo pire pa kom pa rwot, calo wang kidi safaayir; ki i pire pa kom obedo pire calo wang dano, malo i iye. Ki i kerubim onen pire pa lwete pa dano piny i winggi. Ezekiel 1:4, 26; 10:8. Wiil ne kiceto-gi i kit ma tek tutwal, ka i acaki nen gi ginen calo kacel pe ki rwom; ento gigwoko wotgi ki rwom maber opong. Jami me polo, ma kicwako-gi ki kicobo-gi ki lwete ma piny i wing pa kerubim, gimiyo wiil gini wot; malo ki gin, i kom pa safaayir, obedo Lacwe Matwal; ki i tung pa kom oriri, alama pa kica pa Rwot.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Macalo wiri ma kiloko-loko tye piny i loyo pa lwete matye piny i lapur pa Kerubim, kamako keken, gin matime i kit pa dano ma kiloko-loko bene tye piny i loyo pa Lubanga. I tung lweny ki kico me duli me lobo, En ma bedo i wi Kerubim cong tye ka longo gin me tic pa lobo.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Histori me kabila ma acel ikom acel gibedo i kare gi ki i kabedo ma kiketo pi gi, ka pe gitye ki ngec, ento gimiyo cawa i adwogi ma dwon ne, ma gin keken pe ginenge, waco bot wa. Bot kabila weng ki bot dano mo keken pa tin, Lubanga oketo pi gi kabedo i dwene madwong pa En. Tin dano ki kabila gipimo ki olut me pimo ma tye i lwete pa En ma pe otimo bal. Weng, ki yero pa gi keken, giciko gamo pa gi; ento Lubanga tye ka loyo weng me tyeko dwaro pa En.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

> Lok pa con ma ‘An Atye’ Madit oketo yito maber i lokne, ocelo lacoc ki lacoc i lakit me porowit, aa ki con ma pe giko oo i anyim ma pe giko, omaro wa kabedo ma wa tye kany kombedi i yiko me karecok, ki gini ma wa myero cweyo i kare ma obino. Gin weng ma porowit owaco anyim ni obi time, nyaka kombedi, kityeko coyo i pot buk pa lok pa con; ci wa twero bedo gi adwogi ni gin weng ma pwod pe obino, obi time ki yore ne. Education, 178.

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