Article

# The Book of Daniel - Number Fifty-Eight

Buk pa Daniel - Namba 58

Wisdom Unsealed: Exploring the Threefold Union and the Riddle of 666 in Prophecy

Rieko ma kiyabo: Yubo Cunge pa Adek ki Apuk pa 666 i Poropheci

Author

Jeff Pippenger

Published

January 22, 2024

Formats

PDF
Word

It has been established upon several witnesses that in history and in prophecy Rome always comes up eighth and is of the seven. The prophetic riddle of this symbol is part of what the Lion of the tribe of Judah unseals just before the close of probation. Christ never changes, and in the First and Great Disappointments of Millerite history, He revealed a truth which explained the mystery of the disappointment.

Kityeko moko ada ki janeno mapol ni, i kit me con ki i lok pa lanen, Roma kare weng odugo namba 8, ki en obedo me 7. Apeny me lanen pa ishara man obedo but me gin ma Lej me dul pa Yuda oyabo mapwod pe gikke giko me temo. Kirisito pe loyok keken, kacel i Disappointments ma Acel ki ma Madit i kit pa Millerite, En onyutu adiera ma ocweo misteri me Disappointment.

After the First Disappointment in Millerite history, He removed His hand from a mistake in some of the figures represented upon the 1843 chart. The mistake represented the prophetic misunderstanding that produced the Disappointment. The Millerites were ultimately led to a series of understandings, which firmly established the starting date of the twenty-three hundred days. With a firm starting point, that was primarily based upon the date of the cross, they then saw the same prophetic evidence that they had been employing to identify 1843, actually identified not only 1844, but the very day of October 22, 1844.

Bang Disaipointimenti me acel i gin matime pa jo Miller, En okwanyo cinge ki bal ma obedo i but lim mogo ma ginyutu i cal me 1843. Bal eni ne nyutu ngec ma pe olare me lanabi, ma omiyo Disaipointimenti. Lacen, jo Miller onongo gimoko ngec mapol mapol, ma gityeko keto maber cawa me cako me nino 2300. Ki cawa me cako ma obedo maber, ma but ne obedo i cawa me kwo pa Yesu i Musalaba, gineno raco acel keken me lanabi ma gityeko tic kwede me nyutu 1843, ma pe kende otyeko nyutu 1844, ento tutwal otyeko nyutu cawa keken me 22 me October 1844.

After the second and Great Disappointment, the Lord once again revealed a truth which answered all the prophetic dilemmas created by their incorrect proclamation that October 22, 1844 was the Second Coming of Christ. The Lord opened the subject of the Sanctuary, and its connected truths, and the Great Disappointment was explained.

Bang yubo cwiny madit ma otime pire aryo, Rwot dok onyutu adiera acel ma odwoko peko weng me lapor ma kicweyo ki waco marac ni Ceng 22 me October, 1844 obedo Dwogo pa Kiristo mar aryo. Rwot oyabo lok pa Cedi Maleng, kacel ki adiera ma orwate kwede, ci Yubo Cwiny Madit kityeko yaro maber.

> “As a people, we should be earnest students of prophecy; we should not rest until we become intelligent in regard to the subject of the sanctuary, which is brought out in the visions of Daniel and John. This subject sheds great light on our present position and work, and gives us unmistakable proof that God has led us in our past experience. It explains our disappointment in 1844, showing us that the sanctuary to be cleansed was not the earth, as we had supposed, but that Christ then entered into the most holy apartment of the heavenly sanctuary, and is there performing the closing work of his priestly office, in fulfillment of the words of the angel to the prophet Daniel, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’

> Ka wan dano weng, wan myero obed jigi me kwan ma cwiny matek i lok pa janabi; pe myero wamalo nyaka wa bedo ki ngec maber ikom lok me ot maleng, ma kiyaro ne i kineno pa Daniel ki John. Lok man mi wa cal madit ikom kit ma wa tye kwede kombedi, kacel ki tic ma watimo, ki mii wa ada ma pe ki bal ni Lubanga omii wa tung i yore ma watye kwede con. Lok man kiyaro gobo cwiny wa i 1844, kunyuto wa ni ot maleng ma onongo myero yweyene pe en lobo, macalo ma wa onongo otamo, ento ni Kricito kare'no odonyo i bur maleng tutwal pa ot maleng pa polo, kitye kany timo tic me giko pa jadolo pa en, i tyeko lok pa lacelim ma owaco bot janabi Daniel, 'Nyaka ceng alufu aryo ki mia adek; eka ot maleng bi yweyene.'

> “Our faith in reference to the messages of the first, second, and third angels was correct. The great way-marks we have passed are immovable. Although the hosts of hell may try to tear them from their foundation, and triumph in the thought that they have succeeded, yet they do not succeed. These pillars of truth stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so. God’s people are now to have their eyes fixed on the heavenly sanctuary, where the final ministration of our great High Priest in the work of the judgment is going forward,—where he is interceding for his people.” Review and Herald, November 27, 1883.

> Geno wa i kom lok pa malaika acel, aryo, ki adek, obedo atir. Alama me yoo ma madit ma wa otyeko wot iye, pe kiromo kobo gi. Kadi bene lwak pa Gehena ki temo yaro golo gi ki i twolgi, ka gi woro i paro ni gi oloyo, ento pe gi loyo. Ting me atir magi gicung matek calo got ma pe kato kare, pe gicobo ki temo weng me dano kacel ki temo pa Setani ki lwak ne. Wa twero nongo ngec mapol, ka myero wa kare weng bedo ka yenyo i Bibul me neno ka gin eni obedo atir. Jo Lubanga kombedi myero gimeyo wanggi i ot maleng ma i Polo, kama tic me agiki pa Jadolo Madit pa wa i tic me hukumu tye ka wot anyim,—kama en tye ka waco lok pi jo ne. Review and Herald, November 27, 1883.

The disappointment of the disciples at the crucifixion was based upon an incorrect understanding of the kingdom which Christ was to establish at the cross. John the Baptist and the apostle Paul’s ministries included the work of identifying that the dispensation of literal Israel and the literal earthly sanctuary had transitioned unto spiritual Israel and the spiritual heavenly sanctuary. The Lion of the tribe of Judah always explains the disappointment to the “wise.” The explanation of the prophetic riddle of Rome being “the eighth, but is of the seven”, is part of the work the Lion of Judah is accomplishing to explain the disappointment of July 18, 2020.

Gudo pa jopuonj i tic me beco i musalaba, obedo i kom ngec ma pe atir ikom piny pa Rwot ma Kristo myero ocweyo i musalaba. Tic pa Yowana Batisita ki pa Aposto Paulo ogamo kwede tic me nyutu ni cik me kare pa Isirael ma atir ki hekalu me piny ma atir, otyeko o loko dok odwogo i Isirael me chuny ki hekalu me polo me chuny. Leona pa dul Juda pol kare nyutu gudo bot “joma ngeyo.” Lagam me lok me lanabi ikom muk me Roma ma waco ni “the eighth, but is of the seven”, obedo but acel i tic ma Leona pa dul Juda tye ka timo me nyutu gudo me 18 Julai, 2020.

The Millerites saw Rome as the fourth kingdom of Bible prophecy, and they saw the distinction between paganism and papalism, but could not see papal Rome as the fifth kingdom of Bible prophecy. Shortly after 1844, the pioneers saw that the United States was the next kingdom of Bible prophecy.

Jo Millerite gin oneno Ruma calo lwak ma angwen i poropheti me Bibilo, kede gin oneno tutunu ma tye ikit me paganizim ki papalisim, ento pe gin oneno Ruma me Papasi calo lwak ma abich i poropheti me Bibilo. Piny matin bang 1844, jo pionia gin oneno ni United States obedo lwak ma medo i poropheti me Bibilo.

That recognition is represented upon the 1850 pioneer chart, but their ability to recognize the full illustration of the kingdoms of Bible prophecy, as represented in Revelation chapter seventeen, was beyond their ability to comprehend, for they began to wander in the wilderness of Laodicea after their rejection of the “seven times” in 1863.

Ngec meno kityeko yaro ne i cal pa laticgi ma acaki me 1850, ento twero gi me ngeno yaro ma opong weng pa lwak me porofesi pa Bibul, macalo kityeko yaro ne i buk me Revelation chapta apar abiro, obedo ma o loyo twero gi me poyo; pien gicako yarore i kudek pa Laodicea inyim ki gicweyo woko ‘seven times’ i 1863.

> “The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led His people in the advent movement, even as He led the children of Israel from Egypt. In the great disappointment their faith was tested as was that of the Hebrews at the Red Sea. Had they still trusted to the guiding hand that had been with them in their past experience, they would have seen the salvation of God. If all who had labored unitedly in the work in 1844, had received the third angel’s message and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. A flood of light would have been shed upon the world. Years ago the inhabitants of the earth would have been warned, the closing work completed, and Christ would have come for the redemption of His people.

> Pakwil pa Isirayel ma con obedo yaro ma cing me gin ma otime con i lwak pa Adventist. Lubanga odugu jo pa En i wot pa Advent, macalo ka odugu nyithindo pa Isirayel ki Misri. I Gono Cwiny Madwong, geno gi oteme, macalo pa jo Hibru i Red Sea. Ka gin pod ogeno lwete me dugo ma otyeko bedo ki gi i gin ma otime con, gin oneno gwoko kwo pa Lubanga. Ka dano weng ma otimo tic kacel i mwaka 1844 gubedo ogamo lok pa Malaika me adek ki guwaco ne ki twero pa Roho Maleng, Rwot obedo otimo kit ma lamal kacel ki tije gi. Ler ma opongpiny obedo oyweyo i piny weng. I higa con, jo ma bedo i piny weng gubedo ocikore, tic me agiki obedo otyeko, ki Kiristo obedo obino me gwoko kwo pa jo pa En.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> Pe obedo mito pa Lubanga ni Isirael myero gi wot-wot pi higa 40 i gungu; En ohero me luro gi diret i Piny Kanaan, ki oketo gi iye ka gi obed dano maleng, ma gi cwiny maber. Ento, ‘pe ginywako donyo iye pien gi pe geno.’ Hebrews 3:19. Pien gi dwogo piny ki giyweko woko Lubanga, githo i gungu, ki En oketo jomoko anyim me donyo i Piny ma kicweno. Macalo kamano, pe obedo mito pa Lubanga ni bino pa Kristo myero ogengone tutwal, ki dano pa En myero obed pi higa mapol i lobo man ma opong ki richo ki matek me cwiny. Ento pe-geno ogiyweko gi ki bot Lubanga. Pien gi kweru timo tic ma En ociko gi, En oketo jomoko anyim me cwalo kwena. I kica bot piny, Yesu ogengo bino pa En, wek ludoko richo obed gi cawa me winyo ciko ki nongo kwer iye, mapat ki kwec pa Lubanga obidiyo woko. The Great Controversy, 458.

James and Ellen White both identified that the movement had transitioned into the movement of Laodicea in 1856, and in the previous passage she identifies that “if all who had labored unitedly in the work in 1844, had received the third angel’s message and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts.” Then she says, “In like manner,” the “backsliding and apostasy” that ancient Israel manifested, caused ancient Israel to “perish in the desert.” The passage is identifying that Laodicean Adventism began to wander in the wilderness in the time period when those who had proclaimed the message of the Midnight Cry were still alive.

James ki Ellen White gi keken gi nyuto ni dul man otyeko dok bedo Dul me Laodicea i mwaka 1856, ci i lok ma con onongo oyaro ni, 'ka obedo ni joma weng ma otic keken i tic i 1844, giyie Kwena pa Malaika ma adek, ki gi waco ne ki Teko pa Roho Maleng, dong Rwot obed otimo ki teko madit i ticgi.' Conci owaco ni, 'I kit macalo kamano,' 'dwogo i piny ki weko yore pa Rwot' ma Isirayel me con onyuto, omiyo Isirayel me con 'ogwil i but.' Lok man tye ka nyuto ni Adventism me Laodicea ocako yuko i but i cawa ma joma ma onongo gi waco Kwena me 'Midnight Cry' kombedi gi tye ki ngimo.

Today the theologians (the learned) identify various applications for Revelation chapter seventeen, that are either derived from the methodology of futurism that was invented by the Jesuits, or the corrupted theological practices of apostate Protestantism. The symbols of Revelation seventeen, are very simple. We have identified the necessary symbols, so we will return to the kingdoms represented there and align them with the kingdoms of Daniel chapter two, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Kombedi jo me teologi (jo ma kipwony) gipoko yore mapol me tic pi Revelation chapta apar abicel. Yore magi kicano ki i kit me tic me Futurism ma Jo Jesuit kityeko conyo, onyo ki i kit me teologi ma ocing woko pa Protestantism ma otur woko ki yie. Alama me Revelation chapta apar abicel gin yot tutwal. Wa otyeko nyutu alama ma mite, omio wabiro dwogo bot lwak ma kicwalo i alama kany ka wanyonyo gi ki lwak ma i Daniel chapta aryo, pien Yesu kare ducu yaro agiki pa gin ki cako pa gin.

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:10–12.

> Tye rwodi abicel ki aryo: rwodi abicel ogore piny, acel tye, ki acel moko pwod pe obino; ka obino, myero obed pi kare matin. Le ma obedo, ento pe tye kombedi, en aye abicel ki adek, ki en aye i tung rwodi abicel ki aryo, kadong obi i goro. Ki twi apar ma in oneno gin rwodi apar, ma pwod pe ginongo piny pa rwot; ento gibiro nongo teko calo rwodi pi cawa acel ki le. Revelation 17:10-12.

In verse three, John was spiritually conveyed to 1798. At that vantage point in history, he was told that there were five kingdoms that had already fallen. Those kingdoms were Babylon, Medo-Persia, Greece, pagan Rome and papal Rome. William Miller could not unravel this passage in chapter seventeen, for he could not recognize that papal Rome was a distinct kingdom from pagan Rome. Yet the sequence is addressed in chapters twelve and thirteen of Revelation, for the dragon in chapter twelve represented pagan Rome, the beast that came from the sea in chapter thirteen was the papacy and the earth beast is the United States. Sister White identifies all three of these beasts as the dragon, the beast and the false prophet. In providing her testimony she identifies the sequence of the kingdoms, and the sequence agrees with the application we are making of Revelation seventeen.

I verse 3, John kityeko ogolone i Lamo bot 1798. I kabedo meno i rwom me gin ma otime, kityeko owacone ni tye piny pa rwot abic ma dong gibure woko. Piny pa rwot magi obedo: Babilon, Medo‑Peresia, Giriisi, Roma me pagan, ki Roma me Papasi. William Miller pe onongo twero poko lok man i chapta 17, pien pe onongo twero ngeyo ni Roma me Papasi obedo piny pa rwot ma pat ki Roma me pagan. Ento rwom pa gin kityeko terone i chapta 12 ki 13 me Revelation, pien dragon ma i chapta 12 romo Roma me pagan, lebi ma obino ki i sea i chapta 13 obedo Papasi, ki lebi me piny obedo United States. Sista White onyutu lebi magi adek calo dragon, lebi, ki lawi ma pe adier. Ka cweyo caba ne, onyutu rwom pa piny pa rwot, ki rwom meno rwako kwede maber ki keto wa me Revelation 17.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Ki i cal pa draagon madongo ma mit calo rem, le calo leopard, kacel ki le ma tye ki tungu calo me lamb, gavumenti me piny ma loyo matek i tic me cwalo piny cik pa Lubanga kede me cwer jo pa En, ginyutu bot John. Lweny mede nyo wa i agiki me cawa. Jo pa Lubanga, ma gicwalo gi cal pa dako maleng kacel ki lutino pa en, ginyutu calo gitye manok tutwal. I cawa agiki, otogo manok keken obinongo tye. I komgi, John owaco ni ‘gin ma gi gwoko cikke pa Lubanga, kede gitye ki laro pa Yesu Kristo.’

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> Ki kom kwene cal, ci dok ki kom Kit pa Paapa, Setani ogamo twero pa iye pi mwaka mapol mapol me temo kwanyo woko ki i lobo jo ma nyutu adwogi pa Lubanga ma atir. Jo me kwene cal ki jo pa Paapa gityeko bedo kwede cwinya acel keken pa nino madit. Gi lutino lok nono ni: Kit pa Paapa, kun tero calo ni tye ka timo tic pa Lubanga, obedo luru ma goro loyo ki kica madit. Ki kit pa Kanisa pa Roma, Setani okungo lobo weng. Kanisa ma gicayo ni obedo pa Lubanga ocweyo gi i dul pa lup man, ci pi mwaka maloyo alufu acel jo pa Lubanga gigamo peko i bwo cwiny marac pa nino madit. Ci ka Kit pa Paapa gikiweyo twero pa iye, kigiweyo me cweyo woko lugoro, Yohanna oneno twero manyen ma obino me dwogo dwon pa nino madit, ci me mede ka timo tic acel acel ma kica ki ma cwanyo nying Lubanga. Twero man, ma obino me bedo agiki me lweny ikom kanisa ki cik pa Lubanga, kimaro nininge ki le me gweng ma tye ki yang calo me otino me lare.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> Ento coyo rek ma pire tek pa kalamu me lanabi nyutu ni tye aloka i tung’ man ma kuc. Lewic ma tye ki cing calo me lam owaco ki dwon me drakon, ki “otimo lwak weng pa lewic me acel i anyim mere.” Lok me lanabi owaco ni obiwaco bot jo ma bedo i piny ni myero gitim cal pi lewic, ki ni “ogamo weng, tin ki madit, jarwate ki lacem, libere ki jigi, me ywako alama i lubanga gi ma ceke, onyo i lacocgi; ki ni pe ngat mo twero cato onyo ceno, gudo ngat ma tye ki alama, onyo nying pa lewic, onyo namba me nyingne.” Makato ni, Protestantism tye ka rwate i rek pa Papasi. Signs of the Times, November 1, 1899.

In the first paragraph of the last passage, Sister White identifies pagan Rome, papal Rome and the United States as “earthly governments.” In the second paragraph she identifies that the governments were sequential when she says, “through paganism, and then through the Papacy,” and “when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work.” She does not stop there though, for in the third paragraph she identifies that the United States was to force another kingdom upon the entire world. She says, “The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast.”

I kom acel me but lok ma agiki, Dako White onyuto ni Lomo me jogi, Lomo me Paapacy, kede United States gin “luwak me piny.” I kom aryo, onyuto ni luwak meno gutye ka bino i tung tung, ka owaco ni, “ki kom jogi, ci eka ki kom Paapacy,” kede, “kare Paapacy, ma gikwanyo twero ne woko, kicwako ne wek oweko kwalo jo, John oneno twero manyen ma obino me yiko dwon pa dragon, ci medo tic acel acel ma rac kacel ki me kwero Nying Lubanga.” To pe ocung kany; pien i kom adek, onyuto ni United States obicweyo lwak mukene i wi piny weng. Owaco ni, “Lebi ma tye ki tong ma calo me lier owaco ki dwon pa dragon, ci ‘otimo twero weng pa lebi ma acel ma tye anyim ne.’ Poroc waco ni obi waco bot jo ma bedo i piny ni gitim cal pa lebi.”

Revelation chapters twelve and thirteen, identify pagan Rome, papal Rome, the United States and the world image of the beast, that is set up by the United States. The definition of the “image of the beast” is the combination of Church and State, and for the entire world to set up an image of the beast, by definition it identifies that in the last days, a one-world government will be forced upon the entire earth. The kingdom will consist of a State and a Church, with the Church ruling over the relationship. Revelation chapters twelve and thirteen, identify four sequential kingdoms, and those same kingdoms are represented in chapter seventeen, and also in Daniel chapter two.

Apokarifa chapta 12 ki 13, nyutu Ruma ma pe tye ki gen pa Kristo, Ruma pa Papa, United States, kede cal pa lobo weng pa ‘beast’ ma United States oketo. Poko me ‘cal pa beast’ en rwom pa Kereke ki Gamente; kacel, ka lobo weng oketo cal pa beast, poko man nyutu ni i cawa pa agiki gamente me lobo acel biken ket i wi lobo weng. Cing bino bedo ki Gamente kede Kereke, Kereke obedo rwot i rwom man. Apokarifa chapta 12 ki 13 nyutu cing angwen ma donyo anyim anyim, kede cing magi bene ki yabu i chapta 17, kacel ki i buk pa Daniel chapta 2.

In 1798, John saw the first five kingdoms of Bible prophecy had already fallen, and that in 1798, one kingdom then existed. The kingdom of Bible prophecy that began in 1798, was the earth beast of Revelation thirteen, that began as a lamb, but ends up speaking as a dragon. The United States is the two-horned sixth kingdom of Bible prophecy, that follows the fifth kingdom of spiritual Babylon that had received a deadly wound. The fifth kingdom was spiritual Babylon, who had been typified by the first kingdom of literal Babylon. The sixth kingdom with two horns had been typified by the two arms of silver.

I mwaka 1798, John oneno ni piny abic me porofeci me Bibul dong obur, ki ni i mwaka 1798, piny acel keken ne tye. Piny me porofeci me Bibul ma ocako i mwaka 1798, ne en lebi me piny me Revelation apar adek, ma ocako calo laria, ento ki lacen dok waco calo dragon. United States en piny ma abicel me porofeci me Bibul, ma tye ki tung aryo, ma lubo piny ma abic me Babulon me roho ma otyeko nongo rwate me tho. Piny ma abic ne en Babulon me roho, ma kityeko nyutu ne cal ki piny ma acel me Babulon ma literal. Piny ma abicel ma tye ki tung aryo, kityeko nyutu ne cal ki lima aryo me feza.

In 1798, there was to be a kingdom that was yet in the future, for in 1798, “the other is not yet come.” When that seventh kingdom came into history, it would only “continue a short space.” The fifth kingdom received a deadly wound, the sixth kingdom had two horns and the seventh kingdom only continues for a brief period of time. The context of the passage identified that the seventh kingdom is represented by the “ten kings”, for when the “ten kings” become a kingdom, they only rule for “one hour,” and one “hour” is a short “space.” When the “ten kings” do reign, they rule together for the “one hour” with the beast.

I 1798, onongo myero obedo lobo pa rwot acel ma pud tye anyim, pien i 1798, "ma mukene pud pe obino." Ka lobo pa rwot ma abiriyo obino i kit me gin ma otime, obino "medo bedo pi kare matidi" keken. Lobo pa rwot ma abic onongo okwako bal ma kato kwo, lobo pa rwot ma abicel onongo tye ki cok aryo, kede lobo pa rwot ma abiriyo obedo keken pi kare ma otidi. Kit me lok i pot buk man onyutu ni lobo pa rwot ma abiriyo kiketo calo "rwodi apar", pien ka "rwodi apar" gubedo lobo pa rwot, giloyo keken pi "cawa acel," kede "cawa" acel en "kare matidi." Ka "rwodi apar" giloyo, giloyo kacel pi "cawa acel" ki le mamalo.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Twii apar ma ineno gin Rwodi apar, ma pud pe gi nongo lobo; ento gibino nongo teko macalo rwodi pi cawa acel ki nyama me pur. Revelation 17:12.

The “ten horns” are the seventh kingdom, but they rule together with the beast for “one hour”. The “one hour” is the period of the Sunday law crisis that begins at the soon-coming Sunday law in the United States. They agree to rule with the beast, for they are forced to do so by the primary king, which is the United States. Sister White in the passage we just cited, identifies that the last power to persecute God’s people is the earth beast.

"Kom apar" gin piny pa rwot me abiro, ento gi tye ka teto ki lebi pi "saa acel". "Saa acel" obedo kare me kec me cik me Sande, ma cako ki cik me Sande ma tye ka bino oyot i United States. Gi yee me teto ki lebi, pien rwot madit me anyim, en United States, omiyo gi me tim kamano. Sista White, i gin ma wan okwano kombedi, nyuto ni twero me agiki me yubo jo pa Lubanga en lebi ma aa ki piny.

> “John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> Joon oneno twero manyen ma obino me dwoko dwon pa draagon, ki me medo anyim tic acel keken ma kica ki me yaro Lubanga. Twero man, ma ma agiki me bito lweny ikom Kanisa ki Cik pa Lubanga, kiloko ne ki cal pa lec ma tye ki tong me wi calo pa rom. Signs of the Times, November 1, 1899.

The last kingdom of Bible prophecy is brought about through the deception accomplished by the United States, as the False Prophet. The kingdom began as a lamb in 1798, but in the last days it forces the world to accept the worldwide image of the beast, which is by definition the combination of a Church and a State with the Church in control of the relationship. That kingdom is also identified as a three-fold union.

Piny pa rwot ma agiki ma oyaro i lok pa lanabi me Bibilo, kityeko miyo obed kubo bwola ma United States otimo, calo Nabii ma bwola. Piny pa rwot eno ocako calo lam matidi i 1798, ento i cawa me agiki, omiyo piny weng oyero cal pa lewic ma piny weng, ma i tito ne en obedo keto Kanisa ki Gamente kacel, kun Kanisa tye ka loyo keto kacel meno. Piny pa rwot meno bende gityeko nyutu ne calo rwom me adek.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> Jo Protestanti pa Amerika gibedo ma i tung me acaki i kwanyo lwete gi ki woko i kabedo ma mabor maber me nywako lwete pa Spiritualism; gibicobo bur me camo lwete ki teko pa Roma; i bot teko pa kube man ma acelgi adek, piny man bi lubo yore pa Roma i diro i wii twero pa cwiny.

The threefold union is the union of the dragon, the beast and the false prophet, which in Revelation sixteen go forth to the kings of the earth and lead the world to Armageddon.

Rwom me adek obedo rwom pa Diraagon, Biist ki Lanabi ma pe atir, ma i Revelation 16 gicito bot rwote pa piny ki gitero piny i Armageddon.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> An oneno jogi marac adek ma pe pwodh, macalo okok, ma gi obino ki i tung wic pa draigon, ki i tung wic pa nyama madit, ki i tung wic pa lanen me bwotok. Pien gin jogi me pepo marac, gi timo aloka, ma gi ceto bot rwodi me piny weng, me kongo gi i lweny pa nino ma madit pa Lubanga ma Tye ki Teko Weng. Monyo pa Yohana 16:13, 14.

The “Roman power” is the papacy, the beast and the fifth kingdom of Bible prophecy that received a deadly wound. The “Protestants” represent the United States, the false prophet, the sixth and final kingdom of Bible prophecy. “Spiritualism” is the United Nations, the dragon and the kingdom that agrees to rule for one hour with the beast. The threefold union is accomplished during the “one hour” that is the “hour” of the “great earthquake” in Revelation eleven, which is the soon-coming Sunday law.

“Teko me Loma” en Papasi, lagoro, ki lwak ma abicel i poropheti me Bibul ma oywako lar ma kelo tho. “Protestanti” gin United States, poropheti ma pe atir, lwak ma abicel acel ki ma agiki i poropheti me Bibul. “Spiritualism” en United Nations, diragon, ki lwak ma ogamo me loro pi saa acel kede lagoro. Rwom me adek otim i “saa acel” ma obedo “saa” me “goro piny madit” i Buk me Nyutu apar acel, ma en cik me Sande ma obino macok kacok.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

In Daniel chapter two, Babylon, the first kingdom of Bible prophecy represented by the head of gold, typifies spiritual Babylon, the fifth kingdom of Bible prophecy. The twofold kingdom of the Medes and Persians, the shoulders and arms of silver, the second kingdom of Bible prophecy in Daniel two, represents the two-horned earth beast, the United States, the sixth kingdom of Bible prophecy. The brass of the image of Daniel two, representing Greece, the third kingdom of Bible prophecy, represents the United Nations, the seventh head that continues for “one hour”, and that agrees to accept a position in the threefold union of the dragon, the beast and false prophet.

I dul aryo pa Daniel, Babilon, lwak ma acel i porofesi pa Bibil ma kinyutu ki wi me bululu, tye calo alama pa Babilon me muya, lwak ma abic i porofesi pa Bibil. Lwak ma orumo Mede ki Pasiya, twic ki cing me feza, lwak ma aryo i porofesi pa Bibil i Daniel dul aryo, nyutu nyama me piny ma tye ki lome aryo, United States, lwak ma abicel i porofesi pa Bibil. Shaba pa cal me Daniel dul aryo, ma kinyutu Giriik, lwak ma adek i porofesi pa Bibil, nyutu United Nations, wi ma abiro ma mede pi "cawa acel", ki ma ogamo me cwako kabedo i rwate me adek pa dregon, nyama, ki porofeti me bwola.

The iron kingdom of Daniel chapter two, the fourth kingdom of Bible prophecy, represents the eighth kingdom, that is of the seven. Literal pagan Rome, the fourth kingdom, represents modern Rome, which is a kingdom that is structured with the combination of Church and State, with the Church ruling over the relationship. That kingdom is threefold in nature, for the premier king of the “ten kings” is the sixth kingdom which is the earth beast. The sixth kingdom is Ahab, who was married to Jezebel. The sixth kingdom when represented in its threefold union is modern Rome, that was preceded by the fifth kingdom that was papal Rome, which was preceded by the fourth kingdom of pagan Rome.

Lobo pa rwot me chuma ma i Daniel chapta aryo, lobo pa rwot ma angwen i porofesi me Baibul, nyutu calo lobo pa rwot ma aboro, ma obedo pa abiro. Rumi pa pe yaro Lubanga me ada maleng, lobo pa rwot ma angwen, nyutu calo Rumi me kombedi, ma obedo lobo pa rwot ma kigabo Canisa ki Gamente kacel, kun Canisa tye ka loyo yubu man. Lobo pa rwot man tye i kit me adek, pien rwot me anyim i “rwodi apar” en lobo pa rwot ma abicel, ma en nyama me piny. Lobo pa rwot ma abicel en Ahab, ma onongo onywako Jezebel. Lobo pa rwot ma abicel, ka kinyutu calo yubu ma adek, en Rumi me kombedi, ma onongo pwod obedo anyim ki lobo pa rwot ma abic ma en Rumi me Papa, ma bene pwod obedo anyim ki lobo pa rwot ma angwen me Rumi pa pe yaro Lubanga.

The Millerites only saw Rome as the fourth and final kingdom. They recognized it was twofold in nature, but could see no other following earthly kingdom. The fourth kingdom was pagan Rome, which preceded papal Rome the fifth kingdom, that is followed by modern Rome the sixth kingdom. The sixth kingdom is the third of three Roman manifestations.

Jo Millerite noneno keken Roma macalo lobo pa rwot ma angwen ki ma agiki. Gineyo ni kit pa en obedo me aryo, ento pe gineno lobo pa rwot mukene mo ma obino malubo i piny. Lobo pa rwot ma angwen en Roma me Pagani; en ma con ki Roma pa Papa, lobo pa rwot ma abic. Roma me kare eni, lobo pa rwot ma abicel, lubo lobo pa rwot ma abic. Lobo pa rwot ma abicel en ma adek i ikin nyutu adek pa Roma.

The threefold union of the dragon, the beast and the false prophet is both modern Rome and also Babylon the Great, whose deadly wound is healed. The United States, the United Nations and the whore of Tyre represent the eighth and final kingdom, but they are all three allies in the threefold union of the sixth kingdom, which is the last power “to wage war against the church and the law of God.”

Rwom me adek pa Diraagon, Lam, ki Nabi mape atir, obedo boti Rome me kombedi, ki bende obedo Babilon Madongo, ma bal ma kelo tho ogonyo. United States, United Nations, ki kahaba pa Tiro, gi nyutu cing me abicadek, ma en cing ma agiki; ento gi adek weng tye i rwom me adek pa cing me abicel, ma en twero ma agiki “me cako lweny ikom kanisa ki cik pa Lubanga.”

The United States is one-third of the sixth kingdom. The United Nations, as part of the threefold union, is also one-third of the sixth kingdom, and the papacy is also one-third of the sixth kingdom. At this level the number for the United States is SIX, and the number for the United Nations is SIX and the number of the papacy is SIX. The threefold union represents the number of a man, the “man of sin”, and his number is SIX-SIX-SIX.

United States obedo acel i adek pa duk ma abicel. United Nations, calo but pa lwak me adek, bene obedo acel i adek pa duk ma abicel, ki Papacy bene obedo acel i adek pa duk ma abicel. I rwom man namba pa United States obedo ABICEL, ki namba pa United Nations obedo ABICEL, ki namba pa Papacy obedo ABICEL. Lwak me adek nyutu namba pa dano, “dano me richo,” ki namba pa en obedo ABICEL-ABICEL-ABICEL.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Kany tye rieko. Myero dano ma tye ki ngec okano namba pa le; pien en namba pa dano; ki namba pa en obedo 666. Revelation 13:18.

The sixth and final separate kingdom is the United States, but it deceives the world, for it is the False Prophet.

Lobo me Rwot ma abicel ki ma agiki ma me cingi keken, obedo United States, ento en obolo lobo, pien en obedo Nabii mape atir.

> And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:12–14.

> En otimo twero weng pa lam me acel i wanggi, kendo omiyo piny ki jo ma bedo iye gopako lam me acel, ma bal me tho ne ogonyo. Kendo otimo lagam madit, me omiyo mac obur piny ki polo i wang dano. Kendo ogoyo luk jo ma bedo i piny ki lagam magi ma ne obedo gi twero me timo gi i wang lam; kun owaco bot jo ma bedo i piny ni myero gitim cal pa lam, ma ne ki bal me ligangla, kendo odong tye. Revelation 13:12-14.

The “power of the first beast before him,” represents the power that was given to the papacy by the kings of Europe, beginning with Clovis in the year 496. The United States uses its military might, accompanied by its economic might to deceive and coerce the world. The United States forces the world to worship the papacy, through the enforcement of Sunday worship. The United States performs great wonders by making fire, (a symbol of a message) to come down out of heaven, that is to be accomplished by the Information Super-Highway, that represents the full development of brainwashing and propaganda, that is the modern manifestation of hypnosis. Because of the escalating crisis brought upon the earth by Islam, as they fulfill their role in angering the nations, the world is deceived to accept the worldwide system of the combination of Church and State that consists of the dragon, the beast and the false prophet.

‘Twero pa beast ma acel ma i wangone,’ nyutu twero ma rwodi me Iyurop omiyo bot Papasi, ma ocake ki Clovis i mwaka 496. United States tiyo ki twero me lweny pa gi, ma rwate ki twero me cente pa gi, me bayo lobo kede me kwanyo i teko. United States miyo lobo yubu Papasi, ki ter pa cik me yubu me Sande. United States timo lamal madit, ki timo ni mac (lamal me kwena) obino piny ki i polo; man bi timo ne ki Yo Madit me Ngec, ma nyutu med opong woko me brainwashing ki propaganda, ma obedo nyutu me cawa man pa hypnosis. Pien bal ma tye mede bedo matek ma Islam okelo i lobo, kun gi tyeko ticgi me miyo gweng weng bedo i ceke, lobo obayo me yero kit me piny weng me rwate Kanisa ki Gamente, ma nonge ki dragon, beast ki nabi ma pe atir.

When verse eighteen of Revelation thirteen says count the number of the beast, the number is the three powers that come together to make up the sixth and final kingdom. When that kingdom of 666, is put in place, it will be the fulfillment of the prophetic riddle that the eighth king is of the seven. That prophetic riddle is part of the truth that is unsealed when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ.

Ka Nyutu 13:18 waco ni, “pim namba pa le me gweng,” namba man obedo twero adek ma rwate kacel me cweyo lobo pa rwot ma me abicel, ma me agiki. Ka giceto lobo pa rwot man me 666, bino tyeko lapeny me porofesi ni rwot ma 8 obedo pa 7. Lapeny me porofesi man obedo but me gin atir ma kiyabo ka Simba pa dul me Juda oyabo cigi pa Nyutu pa Yesu Kiristo.

For this reason the riddle of the final kingdom that is the threefold sixth kingdom, that is also spiritual Babylon that was forgotten for seventy symbolic years, and who is modern Rome, and who is also the worldwide image of the beast, who was typified by the first kingdom of Babylon, and the fourth kingdom of pagan Rome, is twice witnessed to by the identification that it is the “wise” that will understand this truth, for the enigma of 666, is premised upon those who have wisdom, as is the enigma of the eighth king being of the seven.

Pien kamano, misteri me lwak me agiki, ma en lwak me abicel ma kitye i gin adek, ma bende obedo Babilon me Roho ma kityeko weko iye i wii pi higa 70 me kite, ki ma en Loma manyen, ki ma bende obedo cal pa leca ma i piny weng, ma kityeko yaro ne ki lwak me acel pa Babilon, ki lwak me angwen pa Loma me yego cal, kimoko ne i kare aryo ki cwalo nying ne ni “jo lalaro” aye gin ma bi ngene adiera man; pien misteri me 666 kikete te iye jo ma tye ki lalaro, calo misteri me rwot me aboro ma obedo pa abiro.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Kany tye rieko. Myero dano ma tye ki ngec okano namba pa le; pien en namba pa dano; ki namba pa en obedo 666. Revelation 13:18.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 17:9.

> Ki kany en aye wit ma tye ki rieko. Wite abiro gin goti abiro, ma iyegi dako obedo. Revelation 17:9.

The unsealing of the Revelation of Jesus Christ is understood by the “wise,” not by the wicked. Both references of wisdom in the book of Revelation are about those who have “understanding,” and what the “wise” understand is the “increase of knowledge”. The “increase of knowledge” that is the Revelation of Jesus Christ is the revelation that the eighth kingdom, which is the threefold kingdom of 666, is also represented in Daniel chapter two, for the jewels of Miller’s dream are to shine ten times brighter in the last days.

Yweyo me kityo ma i Nyutu pa Yesu Kiristo, jo “maber ngec” gi ngiyo, ento jajwi pe gi ngiyo. Poko aryo me “ngec” ma tye i Kitabu me Nyutu tye ikom jo ma tye ki “ngiyo”, kede gin ma “jo me ngec” gi ngiyo en aye “medo me ngec”. “Medo me ngec” meno, ma obedo Nyutu pa Yesu Kiristo, en aye nyutu ma yaro ni dugu ma aboro — ma obedo dugu me adek me 666 — bene kimiyo calone i Care aryo pa Daniel; pien kidi ma wel me oto pa Miller myero obed ler loyo ni apar dogi i cawa me agiki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “In the Revelation are portrayed the deep things of God. The very name given to its inspired pages, ‘the Revelation,’ contradicts the statement that this is a sealed book. A revelation is something revealed. The Lord Himself revealed to His servant the mysteries contained in this book, and He designs that they shall be open to the study of all. Its truths are addressed to those living in the last days of this earth’s history, as well as to those living in the days of John. Some of the scenes depicted in this prophecy are in the past, some are now taking place; some bring to view the close of the great conflict between the powers of darkness and the Prince of heaven, and some reveal the triumphs and joys of the redeemed in the earth made new.

> I Nyutu kibedo nyutu gin ma piny tutwal pa Lubanga. Nying keken ma kimiyo pot buk ne ma opwodhi ki Lamo Maleng, ‘Nyutu,’ dong rwongo woko lok ma waco ni man obedo buk ma kiyiko. Nyutu en gin ma kinyuto. Rwot keken nonyuto bot lacoo ne gin ma kigwoko piny ma tye i buk man, kacel en obedo ki pango ni gubedo ma ayaba pi kwano pa ngat weng. Adwogi ne kigamo bot jo ma tye i nino me agiki me lok pa piny man, kacel ki bot jo ma tye i nino pa Yohana. Gin mo pi tyen cal ma kicoyo i poropheti man tye con otime; gin mo tye katime kombedi; gin mo keto i wang neno ogik me lweny madwong ikom teko pa otum ki Ladit pa Polo; kacel gin mo konyutu lamal kacel ki maro pa jo ma kicayo gi woko, i piny ma kiyubu manyen.

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> Pe ngat mo obedo ki paro ni, pien pe gitwero cobo alama weng i Buk me Nyutu, ni pe kikelo ber gi me yeny buk man me temo ngeyo gin atir ma tye iye. En ma oyabo siri manen bot John, obi mi ngat ma yeny atir ki cwiny ma pe lony piny manok me gin me polo. Jogi ma cwinygi oyabore me cwako atir gubed ki twero me angeyo pwonye pa atir, ci gubino nywako kica ma kicono bot jogi ma ‘winyo lok pa poropheti man, ki gwoko gin ma kicone iye.’

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> I Nyutu, buk weng pa Bibilia gibut bute kede gityeko. Kany tye opongo pa buk pa Daniel. Acel obedo poro lok; mukene obedo nyutu. Buk ma kigubo pe en Nyutu, ento en dul me poro lok pa Daniel ma ocoo ikom kare me agiki. Malak ocik ni, “Ento in, Daniel, igwoko lok, ki igub buk, nyo kare me agiki.” Daniel 12:4. Acts of the Apostles, 584, 585.

Back to Articles