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# The Book of Daniel - Number One-Hundred and Eighty-One

Buk pa Daniel - Namba 181

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

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

Author

Jeff Pippenger

Published

April 11, 2024

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Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

I kin Daniel caber apar wiye acel, tye kaabong prophecy mapol ma duto rwatte ki verse abicel me agiki me caber meno. Buto ma rwatte ki gin acoya me verse piero adek ki abicel ki kare me agiki i mwaka 1989, nyaka i cik me Sunday me verse piero adek ki acel, en buto me prophecy ma otye ka laciko nyaka i nino me agiki. En en tye kakube Daniel me Revelation of Jesus Christ ma ilonyo ka pe obedo laciko, ka i butu manok ka probation gire twere. Verse ariwiyo Trump, president me Republican ma agiki, President ma agiki, President ma en me aboro ma bino ki i abiro, kede en en president ma motegot loyo duto ma ocako coyo globalists ka owaco ikome me yero ne i mwaka 2015. Verse apar nyuto mwaka 1989, dok verse apar ki acel kede apar ki aryo nyuto Lweny me Ukraine ma ocako i mwaka 2014, ki loc me Putin, dok i ngeye can ne kede tum ne.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Ropyek 13–15 nyutu lweny ma adek pa lweny adek ma tye i ropyek 40, kacako ki poto pa Soviet Union i 1989, ci lweny pa Ukraine, ci Lweny pa Panium, ma nyutu lweny me woko pa Protestantism ma odonyo woko ki yie i United States, ki globalists pa piny.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Protestantisimu ma otyeko weko yie omako twero, ci oketo rwom me twero me yubu me kacel adek, ma bi kitiyo kwede ka cik me Sunday ma obino kakare. Lewic obedo Katolikisim, ci en aye wic pa twero adek, ma kicoyo ne calo Jezebel kede cal mukene mapol mapol. En aye malaya ma lalo lewic ci obedo i tung ne.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Lakica ma pe atir en Amerika Maber, ma kimiyo adwogi i cwara Ahab, en ma otelo i wi adwogi apar me ker pa lada. Lweny me Panium i mwaka 200 BC, nyuto cal me lweny me aye ka i oko ikin globalism kacel ki Protestantism ma odok rac. Lweny me iye kinyuto i tye me ngoro ma obedo i 167 BC, ma ki lubo ki pud cweyo ni Kacok me Kwo, ma Hanukkah pwonyo i 164 BC; ci man pe obedo ka acel keken, ento ki lubo ki kare ma oa i 161 BC nyaka i 158 BC, ma en cal me kabedo ma Amerika Maber ocako keto cal me kubo kacel pa Katolika ikin kanisa ki gavumenti, cal ma kinyuto ki “league”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

I wacce apar adek, Uriah Smith nyutowa ni, higa apar angwen piro ka Lweny pa Raphia, Ptolemy okwo pi yweyo pire tek ki timo peko me kom; ci nyaregi, Ptolemy Epiphanes, omako kom pire, lutino ma i kare cen onongo obedo higa angwen onyo abic. Antiochus, i kare acel acel, ka otyeko cweyo woko dwogo i piny-gi, ci ocwire ki oketo maber dul anyim me piny ni gi winyo cik, bene onongo tye ki kare pi tic mo keken ka Epiphanes matidi odwogo i kom me bwola pa Misiri. Ka loka ma cawa manok pa Putin otyeko, Trump obed tye ki yubu me bedo kwede ruoth lutino manyen pa Misiri. Piri ka otime meno, obed otyeko “cweyo woko dwogo” i piny United States.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Ka Trump kityero, obino keto cik ma rwate kwede gi ‘Alien and Sedition Acts’ me 1798, kede kongo woko ‘habeas corpus,’ macalo ma Piresident me acaki pa dul me Republican onongo otimo i dwoko ikom ‘Civil War’. Tic ne bene rwate kwede tic ma Piresident Grant onongo otimo ka onongo otony kwede Ku Klux Klan, ki F. D. Roosevelt ka onongo okano jo Japani ki mukene i ‘World War Two,’ ki ‘Patriot Act’ pa George Bush me agiki.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

En, macalo ki Seleucus, obino ogengo lweny me dwoko wi i Amerika, ci obino ocoyo wang i “rwot ma obedo lacoo” pa Misri. Ka otimo mano, obino oketo kwer ki Philip pa Makedon, pien Smith ocone ni, “I cawa acel keken, Philip, rwot pa Makedon, oketo kwer ki Antiochus me yaro i kindgi piny ma Ptolemy rwoti iye, gin acel ki acel ka giciko me cano but ma tye piny malube kede ki ma rwate kede maber. Kany obedo cako medo i rwot me cam ma rwate me omede wech pa nabi, ki gin matime keken, labongo adada, ma wech pa nabi onongo mito.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”

Trump bicako cing matek ki rok pa NATO (United Nations), me keto tam i kom Russia, kacel ki tek‑tek me tyeko balu me dog cen pa peke me Putin. I kare meno, calo nyuto i lok me apar wiye abicel, kacel ki lok me pwony pa Smith, “teko manyen acel pe wot iyie.” Papacy biwot ka nywalo i kin me gwoko Russia ki rok ma tye i bwo oloye cing gi, wek pe obed i bwo twero pa NATO ki United States, onyo calo lok me pwony pa Smith cito, “Rome owaco; ci Syria ki Macedonia anyim anyim gubedo ka nongo loko tye ka bino i kom kit me kakaregi. Jo Roma gungene i kin me konyo rwot matino pa Egypt, ka gitamo tic me ni myero ogwokke ki kwene ma Antiochus ki Philip gucweyo me balo ne. Man obedo i mwaka BC 200, dok obedo acel i kin me gene me pire tek ma jo Roma guketo i gin me Syria ki Egypt.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, dako malaya pa Tiro, ci cako yweyo wer pa en kede timo yore me malaya ki rwodi me piny, pud ka rwodi meno pe otyeko bino i twero pa en weng, i lok aryo keken anyim. I kare acel acel, lweny pa ‘Panium’ otime. Mwaka 200 BC nyutu ni dako malaya pa Tiro ocako yweyo wer, ki en tye ka timo man i kit me gwoko Rasha, ma United States ki United Nations gimoko tam manyen me yabo pi ber pa gi kacel. Dako malaya ogoyo gi aryo, ento ‘lweny’ pa Panium dok otime, ci United States ogoyo United Nations.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

I yo me nyuto me kite me pwony, mwaka adek ki abicel ki adek ikare acel mukene, can me Modein cako i United States. I yo me nyuto me kite me pwony, mwaka adek ikare acel mukene lacen, pwonyo me acoya ma gi lwongo ni Protestantism ki Republic me Constitution kicako kikenyo odoco, calo Hanukkah tye ka nyutu. I yo me nyuto me kite me pwony, mwaka adek ikare acel mukene lacen, kare ma nyut calo wilobo me Yuda ki Roma cako.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Kit ceto me agiki obino otum tutwal; kamano, kroono ma kiyaro i rek me omwaka apar angwen ki aboro tye kicano yore me gin matime otum otum, ma poropheti ocimo keken ni ocako i kare me ogik i 1989, ci bene ocone Lweny me ariyo ma i rek apar acel ki apar ariyo i 2014, ci dok i 2015, ka Trump ogamo ni obino kandidate me bedo Piresident, ci kamano ocako tic pa poropheti pa iye me kwanyo cwiny pa globalism. Kace Trump ocako tic me guro piny Lweny me i but piny ma dong tye ka time, obin temo me kobo cing ki United Nations (NATO–Philip of Macedon), ci Rome obino ocako coyo wende. Temo me kobo cing en odoko lweny me lamal pa teko i tung dul ariyo, ma kiyaro kwede ki Lweny pa Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Ento Panium obedo lamal pa yoo ma i verse 13, ka cako tigo ma yot maber ma agiki, ma dwogo nyim cik me Sunday. Lanabi weng owaco mapol ikom agiki pa piny, loyo cawa ma gi onongo tye kwede; ci pien Yesu obedo madwong loyo lanabi weng. Pud nyim cross, ma nyutu cik me Sunday, ma verse 16 nyutu ne, Yesu owoto kwede lupwon pa En i Panium. Cawa ma onongo obedo kany, kacel ki pwonye ma opwonyo kany, gin gi rwate ki lweny pa Panium ma bino matin. I kare weng me gin ma otime con, Panium onongo tye ki nying mapol, ci i cawa pa Kirisito, nying pa Panium onongo obedo Caesarea Philippi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

> Yesu ki latic pa En dong obino i acel ki kabedo ma i tung pa Kesarea Filipi. Gin obedo woko ki Galili, i kabedo ma yeyo cal tye ka loyo. Kany, kicweyo latic pa En woko ki lonyo ma rwate pa yore pa Juu, kityeko gicwalogi matir bot yeyo pa joma pe Juu. I tunggi onongo tye kit mapol me geno me cal, ma tye i but piny weng. Yesu onongo mito ni ka gi neno jami man, obed ma omiyo gi niwinyo lwak ma tye kwede bot joma pe Juu. I kare ma otyeko bedo i kabedo man, onongo otemo ogamo woko ki miyo jo ngec, me omiyo iye weng dok piny bot latic pa En.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> En otye ka cako waco botgi ikom peko ma obino obed iye. Ento me acel, en oceto keken, kede olamo ni cwinya-gi myero gitim rwate me cwako lokne. Ka odwogo obedo ki gi, pe i tutunu owaco gin ma omito me miyo gi. Mapwod pe otimo man, omiyo gi kare me yaro yiegi i en, pi myero gimedo i teko pi tem ma obino. En openyogi, “Dano waco ni an Wod Dano en ngaa?”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

> Ki cwinya ma piny, latic pa Yesu gi myero oyaro ni Israel otyeko pe ongeyo Mesiya pa gi. Jo mo, ka ginone lamal pa en, giyaro ni en Wod Dawudi. Lwak ma kimiyo gi cham i Bethsaida gimito me cwalo en Rwot pa Israel. Jo mapol obedo ki dwaro me yaro en macalo Lanabi, ento pe gigeno ni en Mesiya.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Kombedi Yesu openyo lapeny me aryo pi jopuonj pa en keken: “Ento wun waco ni, an en ng’a?” Petro odwoko ni, “In ibedo Kristo, Wod Lubanga ma tye ki kwo.”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> I acaki, Petero ogeno ni Yesu obedo Mesiya. Jo mukene mapol, ma kwena pa Yohana Batisita otyeko mino cwinygi, kede ma gigoamo Kristo, ocako geno peke i tic pa Yohana ka ginywako iye kicwako iye i ot-tam, kacel obalo ne; ki kombedi gicako pe geno ni Yesu obedo Mesiya ma gikuro ne pi kare madwong'. Lamii mapol, ma ki cwinyi matek giguro ni Yesu obi bedo i kom pa Dawudi, giwoko woko ki iye ka ginen ni pe obedo ki tam man. Ento Petero ki luteny-gi pe gubalo woko ki lubo ne. Wot ma pe jenge pa jo ma cawa mukato giyero, ento kombedi gigamo, pe obalo geno pa jalubo ma atir pa Lakony. Petero owaco ni, 'In itye Kristo, Wod Lubanga ma tye ngimo.' Pe okuro lamal me rwot me keti i wi Rwonye; ento ogamo ne i pinyrupe ne.

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> Pita onyutu geno pa latic pa Yesu apar aryo. Ento latic pa Yesu pud piny tutwal ki ngec me tic pa Kristo. Kwer ki lok me yaro marac pa jodolo ki rwodi, kadi obedo ni pe romo loro gi woko ki bot Kristo, ento pud oketo gi i tam me cwiny madit. Pe gineno yo gi maber. Teko pa opwonya mamegi ma i kare macon, opwonya pa rabbis, ki teko pa cik pa kwaro, pud ogengo neno gi i adwogi. Ka i kare pa kare, lero ma wel ma aa bot Yesu ocobo botgi, ento pol kare gibedo calo jo ma gonyo-gonyo i but apoyo. Ento i nino ma eni, mapwod pe gikelogi wang ki wang ki tem madit pa geno gi, Roho Maleng obedo botgi ki teko. Pi kare matidi wangegi oloko woko ki 'gin ma nen,' me gineno 'gin ma pe nen.' 2 Korint 4:18. I bajo pa kit dano gineno ber bedo pa Wod Lubanga.

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

> Yesu odwoko bot Petro, owaco ni, ‘Itye gi kica, Simoon Bar-yona: pien ringo ki remo pe onyutu boti, ento Wora ma tye i polo.’

> “The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

> Adiera ma Pita oserwaco obedo tung pa yie pa ngat ma tye ki yie. En aye ma Kiristo kene osero waco ni obedo kwo ma pe giko. Ento bedo ki ngec man pe obedo kit me yaro kene. Pe ki ngec onyo ber pa kene ne otyeko nyutone bot Peter. Dano pe twero, ki kene keken, me oko ngec pa Lubanga. “En pire malo calo polo; ngo ma itwero timo? pire piny loyo hel; dong ngo ma itwero ngeno?” Yobu 11:8. Keken Roho ma miyo wa bedo nyithindo romo nyutuwa gin mapire piny pa Lubanga, ma “wang pe oneno, wi pe owinyo, ki pe odoo i cwinya pa dano.” “Lubanga otyeko nyutu wa gin-go ki Roho pa En; pien Roho oyubu jami weng, ee, gin mapire piny pa Lubanga.” 1 Korint 2:9, 10. “Sekret pa Rwot tye kwede gin ma lworone;” ki gin ni Pita oŋeyo duong pa Kiristo obedo ribi ni en otyeko “opwonyone ki Lubanga.” Psaumo 25:14; Joni 6:45. Aa, adier, “Ogwede in, Simon Bar-yona; pien ring ki remo pe en ma otyeko nyutone bot in.”

> “Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

> Yesu omede owaco ni: ‘An bene awaco bot in ni, ni in en Peter; ki i kidi man abi yiko kanisa pa an; ki bur pa Gehena pe bonyalo loyo iye.’ Nying ‘Peter’ nyutu ni kidi—kidi maturo. Peter pe obedo kidi ma i iye kanisa okwongo yikone. Bur pa Gehena otyeko loyo iye ka ocayo Rwotne ki kwero ki riyo. Kanisa okwongo oyik i Dano acel, ma bur pa Gehena pe bonyalo loyo iye.

> “Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

> I kare mapol con, kinge bino pa Lakony, Mose onongo onyuto bot Kidi me gwoko kwo pa Isirael. Latic me Zaburi onongo oworo bot ‘Kidi me twero na.’ Aisaia onongo ocoyo, ‘Rwot Lubanga owaco ni: Nen, aketo i Sayoni pi twolo kidi, kidi ma kicim, kidi me kung ma mit, twolo ma atir.’ Deuteronom 32:4; Zaburi 62:7; Aisaia 28:16. Petero keken, ka kiywayo gi Lamo Maleng, ocwako lok pa janabi man oket bot Yesu. Owaco ni, ‘Ka un conoi ni Rwot tye ki kica: ibino bot En, kidi ma tye kwo, ma jo otyeko yeco woko, ento ikom Lubanga kiyero, ma mit; in bene, calo kidi ma tye kwo, kityeko yubo woko i ot me lamo.’ 1 Petero 2:3-5, R. V.

> “‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

> “Lare mukene pe tye ma ngat romo keto mapat ki lara ma otyeko kete, ma en Yesu Kiristo.” 1 Korint 3:11. “I wi kidi man,” Yesu owaco, “abi yubu kanisa na.” I wang Lubanga, ki i wang jo me ngec i polo weng, i wang lwak me piny pek ma pe nen, Kiristo oketo lara pa kanisa pa en i wi kidi ma tye ki ngima. Kidi man en keni keken,- ring pa en keken, ma pi wa opobo ki ogoyo. I kom kanisa ma otyeko yubu i wi lara man, ol me piny pek pe bityeko loyo.

> “How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

> Kanisa oneno calo ma pe ki teko tutwal ka Kristo owaco lok magi! Jo geno onongo macok-cok keken; teko weng pa jok marac, kacel ki dano marac, bi lwenyo ki gi; ento ju pa Kristo pe myero gubwor. Pien gin gicung i Lwala pa tekogi, pe ginyal gicobo piny.

> “For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

> Pi mwaka 6,000, geno otyeko keto piny i kom Kristo. Pi mwaka 6,000 pi madwong ki yamo me kwec pa Sitaani gi goyo i kom Got me war wa; ento obedo tek, pe ogonyo.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> Petro obedo owaco atir ma obedo tung me yie pa kanisa, kede Yesu kombedi oyaro ne calo lalwak pa jo yie weng. En owaco ni, ‘Abi mi in lageng pa tekwaro me polo; gin weng ma in ibobo i piny, gibibobo keken i polo; kede gin weng ma in iyweyo i piny, gibiyweyo keken i polo.’

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

> ‘Lagoro pa pinyrwot me polo’ gin lok pa Kristo. Lok weng me Kitabu Maler gin pa En, ki kityeko keto gi iye kany. Lok man tye ki teko me yabi polo ki me loro polo. Gin nyuto kit ma i iye dano kiyee gi onyo kikwanyo gi woko. Kamano, tic pa joma gicwalo lok pa Lubanga obedo mwon me bedo pi bedo, onyo mwon me tho pi tho. Ticgi tye pondere ki adwogi ma pe giko.

> “The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

> Lawi pe omiyo Petero keken tic pa Lok ma Maber. I kare ma anyim, ka odwogo lok ma okwaco bot Petero, oketo gin pire tek bot Kanisa. Kacel, lok acel pire keken bene okwaco bot apar aryo, calo lanyute pa rwome pa jo tye ki yie. Ka Yesu obedo omiyo twero ma peka keken bot acel ikini latic pa Yesu, ma loyo mamoko, pe wa onongo wanongo gi ka gicayo cokcok pi ngo ma obino bedo maduong loyo. Gibedo otony i dwaro pa Rwotgi, kede gimiyo ducu bot en ma oyero.

> “Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

> Pe oyer ngat acel me bedo laditgi; ento Kirisito owaco bot jenggi ni, ‘Pe giluongo wunu “Rabbi”;’ ‘dok pe giluongo wunu “Ladit”: pien obedo acel keken ma en Ladit wunu, en aye Kirisito.’ Matayo 23:8, 10.

> “‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

> 'Wi pa dano weng en Kirisito.' Lubanga, ma otero gin weng i tung pa Yesu Kirisito, 'omiyo ne obed wi ikom gin weng pi kanisa, ma obedo komne, opong pa eni, ma opongo gin weng i gin weng.' 1 Corinthians 11:3; Ephesians 1:22, 23. Kanisa okete ikom Kirisito macalo pire-tek ne; myero owinjo Kirisito macalo wiene. Pe myero ogeno i dano, onyo obed ka dano gicato ne. Dano mapol giyaro ni kabedo me geno i kanisa omiyo gi twero me ciko dano mukene gin ma myero gigeno ki gin ma myero gitemo. Yaro man Lubanga pe oyie ki ne. Kirisito owaco, 'Un weng obedo ludito.' Weng gitye piny i tem, ki gi twero balo. Pe wa romo geno i ngat mo pi pwal. Kidi me geno en bedo pa Kirisito ma tye kwo i kanisa. I kany, gin ma piny loyo romo geno, ki gin ma gicoyo ni gi twero madwong gibedok gin ma piny loyo, ka pe gicwako Kirisito macalo twero pa gi. 'Kwer i ngat ma geno i dano, ma oketo ring calo lwe pa iye.' Rwot 'en Kidi; ticne opong ber.' 'Gibedo ogwok maber gin weng ma gigeno iye.' Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

> “After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

> Ka Pita owaco ni Yesu en aye Kirisito, Yesu ociko latic pa en ni pe gi myero nyutu bot ngat mo ni en aye Kirisito. Ociko gin eni pien gamo ma kigamo maber pa ludito me Cik ki Farisi. Makato eni, dano, kacel kede latic pa en bene, ne gitye ki ngec marac ikom Mesiya, ma ka nyutu bot jo weng pi iye, pe obimiyo gi ngec ma tye ada ikom kit pa en onyo tic pa en. Ento nino ki nino en ne tye ka nyutu pire kene botgi macalo Lalwar, ci ka mano ohero miyo gi ngec ma tye ada ikom en macalo Mesiya.

> “The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

> “Jo mukwano ma onongo pud gi geno ni Kristo bino bedo laloc me piny calo lakwena me wi piny. Kata bedi ni obedo kare malac ka piny ka piny ka okwanyo yubbe, gin gityeko bedo ka geno ni pe obino bedo kare ducu i can ki i bedo ma pe ngeye; kare onongo cok ni obino tyeo Ker me. Ni akwor pa jo ladit me tim me anyim ki jo rabbi pe gibino twero loyo, ni Kristo obino kwanyo ki i rokke kene, gi bineno kwanyo lok ikome ni lakoba, dok gubino mwole i yat me ayee calo latim marac,—tam man jo mukwano ne pe giyubu nining. Ento saa me teko pa mudu onongo tye ka bino cok, kadi Yesu myero oyab lok me lweny ma tye i anyimgi bot jo mukwano me. En onongo cwer cwiny ka tye ka twero neno anyim doyo me tem.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Namba 16 i gony 11 pa Daniel tye ka yaro cik me Sunday ma bino cok i United States. Ma pud pe otyeko donyo i cawa pa “earthquake” eno, lami dwaro ma tye ka yaro bedo i tung 144,000 gipwanyo gi ki nino. Gin ma gikwanyo gi en lok me porofetik. I kare meno, dul aryo kityeko yaro; kadong, calo i parabolo me “ten virgins”, dul acel tye ki mor i kene, ento dul mukene pe tye ki mor i kene. Namba 13 dok i 15 i gony 11 pa Daniel, pe keken giyaro mukato me porofetik ma piri lubo anyim cik me Sunday; giyaro bende “lok”, ma i kit me parabolo me “ten virgins” en “mor”, ma jo wiŋi bi bedo kwede wek ginongo tig pa Lubanga, kadong kiweyo gi i wi calo lam i cawa pa “earthquake” madit. Atikol man dong odonyo i wie madit loyo atikol weng, pien lok ma kiyaro iye i namba meno en mor me bulu ma kiyuto piny ki pipa me bulu aryo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Ka pwod jo ma giyaro ni gitye ki lok me adier tye timo tic pa Saitan, tweng pa en me Gehena bigengo neno gi i kom Lubanga ki i Polo. Gin obi obedo calo jo ma gilal hergi me acaki. Pe gi twero neno gin ma adier ma pe otyeko. Gin ma Lubanga osengero pi wa kiyaro i Zechariah, pot buk 3 ki 4, kacel ki 4:12–14: “Ci an ocoyo doki, owaco bot en ni, ‘Ngo gin ywaya aryo pa olivu ma ki paipu aryo me dhahabu gicwalo moo me dhahabu ki botgi kene?’ En ocoyo an, owaco ni, ‘I pe ingeyo ngo gin ma eni?’ Ci an owaco ni, ‘Pe, Rwot na.’ En dok owaco ni, ‘Gin jo aryo ma ki yimi gi ki moo, ma tye i tung Rwot pa lobo weng.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Rwot opong ki jami weng me kony. Pe obalo gin mo keken. Obino pien pe wa tye ki geno, bedo wa ma piny-piny, lok wa ma pe ki pire-tek, ki pe wa geno, ma nen piri i lok wa; ka meno, twol ma ocol cwalo piny i tung wa. Kerisito pe kiyabo i lok onyo i kit pa en calo En ma ber weng weng, ki ma madit maloyo i tung joma alufu apar. Ka cwiny ogwana me yaro iye i jami me poto, Laro pa Rwot romo timo manok keken pi en. Neno wa ma macok neno twol, ento pe twero neno pak ma i bor. Malaika tye ka kano yamo angwen, ki waco ne calo leyo ma cwiny ocwer, ma tye ka dwaro weko kom woko ki diceto rwate i wang piny weng, kelo balo ki tho i yore ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “A e kemi për të fjetur mu në pragun e botës së përjetshme? A do të jemi të plogësht, të ftohtë dhe të vdekur? Oh, sikur në kishat tona të kishim Frymën dhe frymën e Perëndisë të fryrë mbi popullin e Tij, që ata të ngriheshin në këmbët e tyre dhe të jetonin. Duhet të shohim se udha është e ngushtë dhe porta e ngushtë. Por, ndërsa kalojmë përmes portës së ngushtë, gjerësia e saj është pa kufi.” Manuscript Releases, vëllimi 20, 217.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

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