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# Panium - Number Six

Panium - Namba Abicel

Prophetic Waymarks in Daniel 11: The Collapse of the USSR, the Sunday Law, and the Rise of Modern Rome

Alama me yoo ma profetiki i Daniel 11: Poto pa USSR, Cik me Sande, ki Yweyo pa Roma me kombedi

Author

Jeff Pippenger

Published

March 9, 2025

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With the collapse of the USSR in 1989 verse forty of Daniel eleven was fulfilled. Verse forty-one is the Sunday law in the United States, as is verse sixteen. From 1989 until the Sunday law in the United States verse forty is empty. The collapse of the USSR in 1989 was also identified in verse ten of Daniel eleven, that was initially fulfilled by Antiochus Magnus.

Ka USSR opoto i 1989, Daniel 11:40 otyeko. Daniel 11:41 obedo Cik me Ceng Sapta i United States me Amerika, macalo Daniel 11:16. Ki 1989 dok i cawa me Cik me Ceng Sapta i United States me Amerika, Daniel 11:40 pe tye ki gin mo mukene. Poto pa USSR i 1989 bende kigamo ne i Daniel 11:10, ma i acaki otyeko ki Antiochus Magnus.

Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.

Antiochus III Magnus, rwot pa Seleucid ma “rwot me tung anyim,” obedo rwot aa 223 dok 187 BC, ki otemo me dwoko piny ma ne ogol bot Ptolemies (“rwot me tung acen”) piri Lweny me Syria ma adek (246–241 BC). Tic mamegi i Lweny me Syria ma angwen (219–217 BC) ne mito me dwoko Coele-Syria, Phoenicia, ki Palestine. I 219 BC, Antiochus owote i tung acen, okawo Seleucia-in-Pieria, Tyre, ki Ptolemais (Acre), me dwoko tyen me twero pa wang yie. I 218 BC, odonyo dok i anyim, okawo Philadelphia (Amman), ki opaco bot yange me Ejipt, ki cwiny ma mito dwoko piny pa Seleucid ma ne ogol nyaka i Gaza. Antiochus ocung woko wot mamegi i 218 BC, ka opongo gin ma ocako ki oyubu pi gonyo ma ojuko maber. Ptolemy IV Philopator, rwot pa Ptolemaic, okwanyo dul me lweny me pado kwede, ki ocweyo gi ki jo-lweny pa Ejipt. Lok me 10 me Daniel 11 oketo piny maber wot pa Antiochus man, me nyuto anyim balo pa USSR i 1989, ki obedo cal pa lok me 40.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Ento otino pa en ma ceke bi pore, kede bi cok lwak madit mapol; acel i gin bi bino nining, bi potho, kede bi donyo woko; eka bi dwogo, kede bi pore, nyaka i ot me cing pa en. Daniel 11:10.

When the king of the north in verse forty “overflows and passes over” it aligns with verse ten’s king of the north “overflowing and passing through.” In both verses it is the identical Hebrew words, that are simply translated a little differently. It is the same expression as found in Isaiah 8:8.

Ka rwot me bor i vere 40 ‘opong woko ki okato,’ en rwate ki rwot me bor i vere 10 ‘tye ka opong woko ki kato iye.’ I vere aryo magi, gin lok pa Leb Hebru acel keken; ento giketo gi i loko leb ki tung mapatpat manok. En aye lok acel keken calo ma nonge i Yesaya 8:8.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> En obi wot iyie Yuda; obi yuto kede obi kadho, obi nongo nyo i ngut; kede pako me bawa pa en obipongo piny pa in weng, O Immanuel. Isaiah 8:8.

Each of the three verses is identifying a southern king being defeated by a northern king. Antiochus the northern king prevails over Ptolemy the southern king, just as Sennacherib prevailed over Judah the southern king, and just as the king of the north in verse forty swept away the USSR in 1989. Three verses along with the three historical fulfillments of those verses, identify the “time of the end” in 1989. Thus, verse ten is 1989 and verse sixteen is the Sunday law in the United States, as is verse forty-one.

Keken ikin lok adek tye ka nyutu rwot me i nget ma kityeko loye ki rwot me i anyim. Antiochus, rwot me i anyim, oloyo Ptolemy, rwot me i nget, kwer calo Sennacherib ne oloyo Yuda, rwot me i nget, kede calo rwot me i anyim i lok 40 ne ogwogo woko USSR i mwaka 1989. Lok adek, kacel ki tim adek me mukato ma gumoko lokgi, ginyutu “kare me agiki” i mwaka 1989. Erwate, lok 10 en 1989, kede lok 16 en cik me Sunday i United States me Amerika, kwer calo lok 41.

Verses eleven through fifteen is a line of Scripture, which also has a historical fulfillment that identifies specific prophetic waymarks within the hidden history of verse forty. Before the Sunday law in the United States, but after 1989 the battle of Raphia and its aftermath is set forth in verses eleven and twelve, and the battle of Panium is set forth in verses thirteen to fifteen.

Tem apar acel dok cen i apar abic obedo rek me coc me Baibul, ma bene tye ki tim ma kiketo piny i kit ma otime con, ma nyutu alama me poro mapatpat i kit ma otime con ma okane i tem apar angwen. Pud pe obino cik me Sunday i United States me Amerika, ento lacen me 1989, lweny pa Raphia, ki gin ma otime lacen iye, kicoyo maber i tem apar acel ki apar aryo; ki lweny pa Panium kicoyo maber i tem apar adek dok cen i apar abic.

The Sunday law is the time appointed; for it is there that the deadly wound of the papacy is healed, and the pope returns to the throne of the earth. That empowerment was typified by the enthronement of the papacy in 538, and by the enthronement of pagan Rome at the battle of Actium. Once prophetically enthroned pagan Rome ruled supremely for 360 years. Once the papacy was enthroned in 538, she ruled supremely for twelve hundred and sixty years. Once the deadly wound is healed at the Sunday law the papacy will rule supremely for a symbolic 42 months.

Cik pa Sande obedo cawa ma kicimo; pien kany aye ma bal ma kelo tho pa papasi kigedo, ci Popa dok odwogo i kom cing pa lobo. Twero ma kimiyo kany kityeko tito ne ki tero pa papasi i kom cing i mwaka 538, kede ki tero pa Roma ma pe yie i kom cing i lweny pa Actium. Ka Roma ma pe yie kitero i kom cing i kit me poroc, en oloro ki twero madwong pi mwaka 360. Ka papasi kitero i kom cing i 538, en oloro ki twero madwong pi mwaka 1,260. Ka bal ma kelo tho kigedo i cawa me cik pa Sande, papasi bino loro ki twero madwong pi dwe 42 ma tito.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Aneno wi pa en acel calo ma kilwate i tho; kede lwat pa en me tho ocobo; piny weng oyamo, gi lubo lam eno. Kede gi yweyo nyoka madwong ma omiyo lam eno teko; kede gi yweyo lam eno, ginywako ni, “Nga calo lam eno? Ng’a ma twero cako lweny ki en?” Kede kimiyo ne dho ma waco gin madwong ki makufuru; kede kimiyo ne teko me mede dwe 42. Revelation 13:3-5.

Verse 27 says “both” of these kings:

Wic 27 owaco ni ‘aryo’ pa rwodi magi:

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.

> Kede cwinye pa rwodi man aryo bibedo ki mito me timo tim marac, kede gibiwaco lok ma pe atir i mesa acel; ento pe binedo lamal, pien agiki pud bino i kare ma kicimo. Daniel 11:27.

The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.

Rwodi aryo i vese 27 gibedo rwodi i vese aryo me con, ma bang’e gi golo lweny pa Actium.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.

> Eno bi yiko rwome mere ki cwiny ma tek ikom rwot pa cet ki lwak madit; kacel, rwot pa cet bi yubo pi lweny ki lwak madit tutwal ki ma tek loyo; ento pe bi mede: pien gin bi yik yore ikom en. En aye, jogi ma camo ki but pa kume mere bi balo en, ki lwak mere bi yek woko: ki jo mapol bi obo piny ma gubale. Daniel 11:25, 26.

Verse twenty-seven therefore creates an anomaly that needs to be understood before we proceed. In verse twenty-four the “time” represents a 360-year period beginning at the battle of Actium and concluding at the appointed time in the year 330.

Kamano, Muk 27 kelo gin ma pe rwate ma myero wa niang maber mapwod wa mede anyim. I Muk 24, "time" nyutu kare me higni 360 ma ocako i lweny me Actium kede ogiko i kare ma kicimo i higni 330.

The king of the south in the battle was Cleopatra, who was in an alliance with Marc Antony. Octavius was the king of the north who would defeat them both. At the time appointed (31 BC) the two kings who had previously sat down at one table and told lies to one another would confront each other at the battle of Actium.

Mfalme wa kusini katika vita alikuwa Cleopatra, aliyekuwa katika muungano na Marc Antony. Octavius alikuwa mfalme wa kaskazini ambaye angewashinda wote wawili. Kwa wakati uliowekwa (31 KK) wafalme hao wawili ambao hapo awali walikuwa wameketi meza moja na kuambiana uongo wangekabiliana wao kwa wao katika vita vya Actium.

The two kings at the table align with the history of the battle of Panium (verses 13 through 15), where there was an alliance of Antiochus Magnus and Phillip of Macedon. That historical alliance corresponds with the symbolic alliance represented in the name of Panium in the time of Christ—Caesarea Philippi. The alliance is also represented in verse forty when the USSR is swept away in 1989 through an alliance between Reagan and pope John Paul II. The two kings tell lies to each other before 31 BC, which aligns with the Sunday law in the United States, and therefore their lies occur before verse sixteen, during the history represented by verses thirteen to fifteen which were fulfilled at the battle of Panium seventeen years after the battle of Raphia, and one hundred and thirty-seven years before Pompey conquered Jerusalem in fulfillment of verse sixteen.

Rwot aryo i mesa rwate ki rek me lwak Panium (lok me 13 dok i 15), ma tye cakala pa Antiochus Magnus ki Phillip me Macedon. Cakala ma otime con eni rwate ki cakala ma yito cal, ma kinyuto i nying Panium i cawa me Kristo—Caesarea Philippi. Cakala eni bende kinyuto i lok me 40, ka USSR kikwanyo woko i 1989 ki cakala i kin Reagan gi Pope John Paul II. Rwot aryo waco bwola botgi keken mapwod pe i 31 BC, ma rwate ki cik me Sande i United States, ki meno bwola gi otime mapwod pe i lok me 16, i kare me rek ma kinyuto i lok me 13 dok i 15, ma otyeko time i lwak Panium, higni 17 piny lwak Raphia, ki higni 137 mapwod pe Pompey oloyo Jerusalem i pung me lok me 16.

In verse twenty-eight Octavius, the victor over both Cleopatra (the king of the south) and Marc Antony, “returns into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.” Uriah Smith identifies these two victories as Actium in 31 BC and the destruction of Jerusalem in 70 AD. Verse twenty-eight is therefore identifying a history which begins at the battle of Actium, which is the beginning of the 360 years and the destruction of Jerusalem in 70 AD.

Ao verso vinte e oito, Octávio, o vencedor tanto de Cleópatra (o rei do sul) como de Marco Antônio, “voltará para a sua terra com grandes riquezas; e o seu coração será contra a santa aliança; e fará proezas, e tornará para a sua própria terra.” Uriah Smith identifica essas duas vitórias como Áccio, em 31 a.C., e a destruição de Jerusalém, em 70 d.C. O verso vinte e oito está, portanto, identificando uma história que se inicia na batalha de Áccio, a qual é o começo dos 360 anos, e a destruição de Jerusalém em 70 d.C.

> Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. Daniel 11:28.

> Eka en bi dwogo i lobo pa en kede jami ma mite mapol; ki cwiny pa en bi bedo i kom kica maleng; ki bi timo tic madwong, ki bi dwogo dok i lobo pa en kene. Daniel 11:28.

The last phrase of verse twenty-four (even for a time) onward represents a historical line which began in 31 BC and concludes in the last phrase of verse thirty-one (shall place the abomination that maketh desolate) which was fulfilled in 538. The line begins with the battle of Actium, which marks the beginning of pagan Rome ruling supremely for three hundred and sixty years. The line ends in 538 with papal Rome beginning to rule supremely for twelve hundred and sixty years. Within the verses and the history which fulfilled the verses the time appointed in 330 represents a division in the history of pagan Rome as the fourth kingdom of Bible prophecy. After the initial period of ruling supremely for three hundred and sixty years, there follows two hundred and eight years of disintegration of the empire in advance of the papacy taking the throne in verse thirty-one in the year 538. In the sequence of those eight verses only verse twenty-seven identifies a historical fulfillment that occurred before the battle of Actium in 31 BC.

Lok me agiki me verse 24 (bende pi kare mo keken) kun i matwal nyutu rek me lok me con ma ocake i 31 BC, kede otyeko i lok me agiki me verse 31 (bi keto gin marac ma tedo opuk), ma otyeko time i 538. Rek eno ocake ki lweny me Actium, ma nyutu cako me Roma pa lajwogi bedo lobo ki twero maduong’ keken pi mwaka 360. Rek eno otyeko i 538 kun Roma pa Papa ocako bedo lobo ki twero maduong’ keken pi mwaka 1260. I iye verse ki lok me con ma otyeko time kwede verse, kare ma kikwanyo i 330 nyutu poko i lok me con pa Roma pa lajwogi calo lwak me angwen me porofesi me Bibul. Inino ki kare me acaki me bedo lobo ki twero maduong’ keken pi mwaka 360, obed pi mwaka 208 me yubu-yubu ki opuk woko pa lwak, i anyim me Roma pa Papa okwako kom ludi calo ma kiwaco i verse 31 i mwaka 538. I rwom me verse aboro magi, keken verse 27 ni en ma nyutu otimo pa lok me con ma otime i anyim lweny me Actium i 31 BC.

Verse twenty-seven identifies a meeting between two kings in advance of the “appointed time” and verse twenty-nine identifies an “appointed time.” Verse twenty-seven’s “appointed time” is the beginning of the three hundred and sixty year period and the “appointed time” of verse twenty-nine is the ending of the three hundred and sixty year period. The beginning and ending represent an “appointed time.”

Lok 27 nyutu oromo pa rwodi aryo i anyim “kare ma kiketo” ki Lok 29 nyutu “kare ma kiketo.” “Kare ma kiketo” pa Lok 27 en poc me kare me higa 360, ki “kare ma kiketo” pa Lok 29 en giko me kare me higa 360. Poc ki giko gi tye calo “kare ma kiketo.”

The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.

Medo twero pa Ruma ma lajwogi ocako ka ocongo bar me lobo ma adek, kama kiyaro i Daniel 8:9.

> 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.

The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.

Keto twero ocake i lweny me Actium, ka dong keto piny ma obedo anyim pa rwot me bor (Misri) ma ki kwano i vasi abicel me chapta aboro.

The ending of pagan Rome’s rules as the fourth kingdom of Bible prophecy ended in 538 when papal Rome overcame its third geographical obstacle. The entire five-hundred and sixty-eight year period from the battle of Actium unto 538 begins with pagan Rome conquering it’s third obstacle and becoming the fourth kingdom of Bible prophecy, and it ends when papal Rome conquers it’s third geographical obstacle.

Giko pa loyo pa Roma me Kafiri kun obedo lobo-ruoth ma angwen i lok pa janabi me Bibiliya, otime i mwaka 538, ka Roma pa Papa oloo gik me bolo pa piny ma adek. Kare weng me mwaka 568 ma ocako ki Lweny me Actium nyaka 538, ocako ka Roma me Kafiri oloo gik me bolo ma adek kede bedo lobo-ruoth ma angwen i lok pa janabi me Bibiliya, ci ogiko ka Roma pa Papa oloo gik me bolo pa piny ma adek.

As the fourth kingdom of Bible prophecy, the history represented identifies two periods, the first when Rome exalts itself followed by a period describing Rome’s fall. The beginning of the first period of exaltation is also the beginning of the entire period pagan Rome ruled as the fourth kingdom of Bible prophecy. The first period of Rome’s exaltation begins and ends with an appointed time, and it also begins with the joining of the northern and southern kingdoms. It ends with the division into an eastern kingdom and a western kingdom. Beginning and ending with an appointed time and the beginning and ending represent the four divisions of Alexander’s kingdom.

Macalo piny me angwen i poropheti me Bibul, rekede ma kilaro nyutu kare aryo: kare me acel obedo cawa ma Ruma omiyo wi kene malo, ci otera ki kare ma cwalo lok pa kabwolo pa Ruma. Cako me kare me acel me yiko malo, en bene cako me kare weng ma Ruma me pagani otyeko loyo calo piny me angwen i poropheti me Bibul. Kare me acel me yiko malo pa Ruma ocako ki cawa ma kiketo, ci otyeko kwede cawa ma kiketo; ci bene ocako ki keto kacel pa piny ma i wi bor ki piny ma i wi piny. Otyeko kwede pobo odoko but aryo: piny me Isit ki piny me Wesit. Ocako ki cawa ma kiketo ci otyeko kwede cawa ma kiketo, ci cako-gi ki tyeko-gi nyutu but me angwen pa piny pa Aleksanda.

The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.

Kare aryo ma gikweto i coc 27 ki 29 ginyutu alama me yoo me cako ki me tyeko, ma tito kare ma Ruma otyeko loyo weng ki rwom madit. I cik me Sande i United States of America, me tyeko kwede coc 41 ki coc 16 pa Daniel 11, ocako kare ma Ruma me kombedi obedo loyo weng pi dwe 42 me alama. Kare ma gikweto ma acel pa coc 27 obedo cik me Sande i United States of America; ki kare ma gikweto ma aryo nyuto kare ma piny ma ogiko i lobo gitimo kit pa United States of America ci gimiyo dwaro ni kikobo cik me Sande ma ogiko, ka kamano nyutu miyo dwaro yubo Sabat me kido i lobo weng.

Those two prophetic waymarks are the Sunday law in the United States unto the world Sunday law enforcement, and those two Sunday laws are the two appointed times in verse twenty-seven and twenty-nine. The first appointed time of verse twenty-seven was also typified by Constantine’s Sunday law in 321, and the papal Sunday law at the Counsel of Orleans in 538 represents the worldwide Sunday law.

Lamal aryo me porofeti gin: cik me Sande i United States of America ma kelo bot yiko pa cik me Sande i piny weng; ki cik me Sande aryo magi gin kare aryo ma kiketo i lok 27 ki 29. Kare me acel ma kiketo i lok 27 bene kinyutu ki calo cik me Sande pa Konstantino i mwaka 321, ki cik me Sande pa Paapa i Counsel pa Orleans i mwaka 538 nyutu cik me Sande me piny weng.

In the context of verses thirteen through fifteen the battle of Panium is the history that precedes the Sunday law of verse sixteen. Within that history the meeting of the two kings who lie to each other is fulfilled. Verse thirteen through fifteen are part of the history represented in verses ten through sixteen. The verses identify the fourth Syrian War in verse ten, the battle of Raphia in verse eleven, and the aftermath of that battle in verse twelve. Verses thirteen through fifteen represent the history of the year 200 BC when the battle of Panium was fulfilled, and when pagan Rome represented as the robbers of thy people enter the prophetic narrative.

I kube pa cungu apar adek, apar angwen ki apar abicel, lweny pa Panium obedo gin matime ma tye anyim cik me Sande ma i cungu apar abicel acel. I iye gin matime eni, tyeko kube me rwodi aryo ma gibal lok me bwola botgi. Cungu apar adek oo i apar abicel obedo but me gin matime ma kinyutu iye i cungu apar oo i apar abicel acel. Cungu gii nyutu lweny me Siria ma namba angwen i cungu apar, lweny pa Raphia i cungu apar acel, ki itere me lweny eno i cungu apar aryo. Cungu apar adek oo i apar abicel ginyutu gin matime pa mwaka 200 BC, ka lweny pa Panium otyeko, kacel ki cawa ma Roma ma pe tye ki yore me gwoko Lubanga, ma kinyutu calo jo me kwalo jo pa in, odonyo i lok me poro.

Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”

Daniel 11:40 nyutu poto piny pa USSR i 1989, ki Daniel 11:16 nyutu cik me Sunday i Amerika me Potduk. Bung pa rwodi aryo, ma gi waco lok me bwoc bot-gi piri i kare ma kiketo—ma en lweny pa Actium—timo kamano i gin matime me Daniel 11:40, ma lubo i anyim kare me agiki i 1989 kendo tyeko i cik me Sunday i Amerika me Potduk. Daniel 11:27 obedo alama me yore i gin matime ma okane pa 11:40, ma otime i anyim 1989, ento piri i cik me Sunday. Bung ma i 11:27 obedo alama me yore piri i poko teko pa Roma i kare me cik me Sunday. Tye alama me yore mapol ma kelo i poko teko pa Papasi i 538, kendo alama magi bene otime piri i kare ma kiketo. Acel ki alama me yore ma aporo magi obedo cik pa Justinian i 533, ma otyeko lok me Daniel 11:30 ma waco “bedo ki ngec kwede joma gibo weko lagam.”

The other waymarks that lead to the time appointed in the history of pagan Rome are the year 330 when pagan Rome cast down and simultaneously gave the “seat,” to the papal power. In 496 Clovis gave his “power” to the papacy. In fulfillment of Daniel seven pagan Rome removed “three horns” for the papacy, the last being the removal of the Ostrogoths from the city of Rome in 538. In 508 the religion of paganism was set aside as the legal religion of the realm and was replaced with Catholicism. 538 represents the Sunday law of verse forty-one, and 496 represents 1989 when Reagan as with Clovis dedicated his power to the pope of Rome. The year 330 identifies the Sunday law, for it is there that the papacy returns to the seat of authority.

Lamalo me yore mukene ma kelo i kare ma kicim i gin mukato me Rome me pagani en: omwaka 330, kun Rome me pagani ogolo piny, kede icawa acel omiyo ‘kom’ bot twero pa Papa. I 496 Clovis omiyo ‘twero’ ne bot lwak pa Papa. I tyeko lok me Daniel 7, Rome me pagani ogolo ‘lugo adek’ pi lwak pa Papa, ma agiki obedo golo Ostrogoths ki i poto me Rome i 538. I 508, dini me pagani ogul woko calo dini me cik pa lobo, ki oketo kabedo ne ki Dini me Katoliki. 538 nyutu cik me Sande ma i coc 41, kede 496 nyutu 1989 kun Reagan, calo Clovis, omiyo ‘twero’ ne bot Papa me Rome. Omwaka 330 nyutu cik me Sande, pien kany aye ka lwak pa Papa dok cen i kom pa twero.

This identifies that both 538 and 330 represent the time appointed, which is verses sixteen and forty-one. 496 represents 1989 fulfilled verse ten and verse forty in Daniel eleven and Isaiah 8:8. 508 identifies when the religion of the realm is set aside for Catholicism. Beginning with Clovis in 496 through 508, a progressive removal and replacement of the legal religion of the realm was illustrated. In the history beginning in 330 a progressive demise of Western Rome is represented by the first four trumpets, thus identifying progressive destruction that begins at the Sunday law in the United States.

Man nyutu ni 538 ki 330 weng gin nyuto kare ma kicano, ma en aye lok 16 ki lok 41. 496 nyuto ni 1989 otimo atir lok 10 ki lok 40 i Daniel 11, kacel ki Isaya 8:8. 508 nyutu kare ma dini me piny kiweyo woko pi Katolika. Cako ki Clovis i 496 okato i 508, kinyutu kwanyo woko mapir mapir kacel ki loco pa dini ma cik oye i piny. I gin matime ma cako i 330, poto mapir mapir pa Loma me tung cen ki nyutu kwede opuk angwen ma acaki; ka mano nyutu bal mapir mapir ma cako i cik me Sande i United States me Amerika.

The progressive fall of pagan Rome following Constantine’s Sunday law in 321 illustrates the fall of the United States as the sixth kingdom of Bible prophecy that arrives at the Sunday law. Then the four trumpet judgments are brought upon the United States as Sister White has identified when she states that “national apostacy will be followed by national ruin.” Ezekiel adds witness to a fourfold punishment.

Poto ma kacoke pa Roma ma pe Crisitani, kun Constantine ocido cik me Sande i mwaka 321, nyutu poto pa United States calo dugu me abicel i poropheti me Baibul, ma ocito i cik me Sande. Ci eka, gicobo me trompit angwen gikelo bot United States, calo ma Sister White ocweyo ka owaco ni, “loko yie pa lobo obi pire ki bal pa lobo.” Ezekiel omedo lami ikom cobo angwen me pyem.

> The word of the Lord came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Ezekiel 14:12–23.

> Lok pa Rwot dok obino bot an, waco ni, Wod dano, ka piny otimo richo bot an ki balo cik maber tutwal, abiyweyo lwete i kom en, abibalo lute me kume ne, abiketo acoya i iye, ki abigolo woko ki iye dano ki le: Kadi bene dano adek man, Nuhu, Daniel, ki Job, obedo i iye, gibicopo nining cwinya gi keken ki bedo atir gi, eye Rwot Lubanga owaco ni. Ka an acweyo le ma oko peko wek gidonyo yot i piny, ki gibalo piny ne, dok obed kalok, wek pe dano mo romo yot i iye pien le: Kadi bene dano adek man obedo i iye, ka an dong ngima, eye Rwot Lubanga owaco ni, pe gibicopo nyithin coo onyo nyithin nyako; gin keken gicopo, ento piny obedo kalok. Onyo ka abikelo ligangla i piny eno, ka awaco ni, Ligangla, yot i piny; me agolo woko ki iye dano ki le: Kadi bene dano adek man obedo i iye, ka an dong ngima, eye Rwot Lubanga owaco ni, pe gibicopo nyithin coo onyo nyithin nyako; gin keken gicopo. Onyo ka abicwalo twon i piny eno, ka abiyweyo kwer me an i iye i remo, me golo woko ki iye dano ki le: Kadi bene Nuhu, Daniel, ki Job obedo i iye, ka an dong ngima, eye Rwot Lubanga owaco ni, pe gibicopo nyithin coo onyo nyithin nyako; gigin gicopo nining cwinya gi keken ki bedo atir gi. Pien kamano Rwot Lubanga owaco ni; En dong peko madwong nining ka an aketo cobo ma peko angwen pa an i Yerusalem, ligangla, ki acoya, ki le ma oko peko, ki twon, me golo woko ki iye dano ki le? Ento nen, i iye bi woko jo mo ma orem ma bicwalo woko, nyithin coo ki nyithin nyako: nen, gibicone botu, ibidweno yor gi ki tim gi; ki ibibedo yot i cwinye bot peko ma abiketo i Yerusalem, kadi bot gin weng ma abiketo i iye. Gin bicondu botu, ka ibidweno yor gi ki tim gi; ki ibingeyo ni pe atimo labongo pingo gin weng ma atimo i iye, eye Rwot Lubanga owaco ni. Ezekiel 14:12-23.

We will continue these considerations in the next article.

Wa bi medo ki lok me paro magi i coc ma bino anyim.

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