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

Buk me Daniel - Namba mia acel ki piero abicel ki aryo

Rome’s Prophetic Time: Unveiling the Vision

Cawa me Porofesi pa Roma: Yabo Neno

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Roma oketo piny neno ma lamal, ki Roma onyange i ‘kare’ ne. Man obedo lok pa Sister White, ma iye owaco gin ma myero gineno calo gin ma pire kene:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“གཙོ་བོས་གལ་ཆེན་མིན་པའི་དོན་དག་རྣམས་ཡང་ཡང་མི་གསུང་” ཞིང་། རོམ་དང་འབྲེལ་བའི “དུས་ཚོད” ནི་ཡང་ནས་ཡང་དུ་བསྐྱར་ཟློས་བྱས་ཡོད། རོམ་དང་འབྲེལ་བའི “དུས་ཚོད” ལ་གོ་བ་ལོན་པ་ནི “གལ་ཆེན་པོ” ཡིན་ཏེ། དེ་ཉིད་ཀྱིས་རོམ་ནི སྣང་བརྙན་དེ་འཛུགས་པའི་བརྗོད་གཞི་ཡིན་པར་མངོན་པར་བྱེད། པཱ་པའི་དབང་སྒྱུར་གྱི་ལོ་ངོ་སྟོང་ཕྲག་གཅིག་དང་ཉིས་བརྒྱ་དྲུག་ཅུ་ཐམ་པ་དེ་ནི་ཌ་ནི་ཡེལ་དང་ Revelation ནང་དུ་ཐད་ཀར་ཐེངས་བདུན་གསལ་བར་བསྟན་ཡོད།

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> En bi waco lok madit i kom Rwot ma Loyo Weng, ki bi gonyo jo maleng pa Rwot ma Loyo Weng, kede bi paro me loko kare ki cik; gin bi mii iye lwete ne nyaka kare acel, ki kare aryo, ki pye me kare. Daniel 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Kede an awinyo dano ma ocwako lineni, ma obedo i wang pi pa yok, ka oketo malo tung aryo pa iye i polo, ki oketo lagam i nying En ma tye ngima pi kare weng ni, obedo pi kare acel, kare aryo, ki nusu pa kare; ka otyeko balo twero pa jo maleng, jami weng magi gibityeko.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ento bar ma i woko pa ot pa Lubanga, wee woko; pe i pimo ne; pien kimiyo ne bot jo me lobo. Ci gin biketo gweng maleng i piny ki cinggi pi dwe 42. Revelation 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> An abimiyo twero i bot lajulna me aryo, gin biporofesai pi nino 1,260, ka ginyuto yubu me apuk. Yaro 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Dako eno olimo woko i thim, ma i kany tye kabedo ma Lubanga ocobo pi iye, me gimi iye chiemo kany pi nino alufu acel, mia aryo ki pier abicel. Revelation 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Kede gimiyo bot dako ting aryo pa lagwel madit, pi myero okobo i thim, i kabedo pa iye, ka omino kidi pi cawa acel, kede cawa aryo, kede nining pa cawa, ki woko ikom wang nyoka. Revelation 12:14.

> 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 13:5.

> Gimiyo iye twero me cwalo lok madit ki lok me poko nying pa Lubanga; kede gimiyo iye twero me mede pi dwe 42. Revelation 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Lok abicel aryo ma otuk woko magi nyuto kit pa poro me Roma ma con keken ma pire tek. En aye i lok magi ka Roma opoko piny. Sister White medo ni, kare magi bene ki nyuto gi calo "mwaka adek ki aboro" onyo "nino 1260". Pe inongo "mwaka adek ki aboro" onyo "nino 1260" i Bibul. Sister White dong tye ka tic kwede pim pa lok abicel aryo magi kaka rwate.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> I chapta 13 (vers 1-10) kityeko tito le moro mapat, ‘ma calo leopad,’ ma drakon omiyo ne ‘twero pa iye, kom pa iye, ki twero madit.’ Cal man, macalo kaka jo Protestanti mapol gineno, nyutu Papasi, ma onywako twero, kom, ki twero madit ma Dogola Roma ma con otyeko bedo kwede. Pi le ma calo leopad kityeko waco ni: ‘Kityeko miyo ne wic me waco lok madit ki kwene.... Ci oyabe wicne i kwene bot Nyasaye, me kwene Nyingne, ki Tabanakulu pa iye, ki jo ma bedo i polo. Kityeko miyo ne me mede lweny ki jo maler, ci loyo gi; kityeko miyo ne twero i kom dul weng, leb weng, ki piny weng.’ Porofesi man, ma piny calo weng ki lok me tito pa tung’ matidi me Daniel 7, pe tye kwayo mo; nyutu Papasi.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> ‘Twero omiyone me medo pi dwe 42.’ Kede, latic pa Lubanga waco ni, ‘Aneno wi iye acel calo obale ki bal me tho.’ Kede dok: ‘Ma kelo i tongo, bende obi dok itongo; ma golo kwo ki lim, myero bende ogole kwo ki lim.’ Dwe 42 gin calo ‘kare, ki kare mapol, ki nywomo kare,’ higa 3½, onyo nino 1260, i Daniel 7—kare ma twero pa pap myero geco jo pa Lubanga. Kare man, macalo kityeko waco anyim, ocako ki lwak me twero pa pap i A.D. 538, kede ogiko i 1798. I kare eno lwak pa Faransa otongo Papa, twero pa pap omako bal me tho, kede lok ma kiwaco anyim ocot woko, ‘Ma kelo i tongo, bende obi dok itongo.’ The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Ki twero ma kicweno i cwiny me tam bene ni omwaka adek ki dwe abicel acel obedo “kare” ma “nyutu” Rome, lok me Bibil mukene ma tito i Rome tye ka nen.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Ento atir, an awaco botu ni, dake ma yategi otho obedo mapol i Isirayel i cawa pa Eliya, ka polo ogengore pi higa adek ki dwe abicel, ka lacam madwong obedo i piny weng. Luka 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Mwaka adek ki dwe abicel pa Elija okelo rwate me cawa ki Jezebel, ma obedo cal me Rome pa Paapa i kanisa pa Tiyatira.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Ento, atye ki gin manok ma i wii in, pien imito nyako Jezebel, ma kwayo nying pire keni ni en laco nyako, me yubu kede me yaro latic an me timo nyono, ki me chamo gin ma gigo rwate bot nyigogi. Kede an amiye kare me olok cwiny pi nyono mame; ento pe olok cwiny. Revelation 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

Cawa "ma kimiyo" bot kanisa me angwen, ma ki yaro calo Jezebel, bene obedo "kabedo".

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Elija obedo dano ma tye ki kit calo wa, okwayo ki cwiny ma ducu ni pe okote; kadok, pe okote i lobo pi higa adek ki dwe abicel. Yakobo 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Ka tye ka loro ni dwe 42 obedo marom ki ceng 1,260, Sista White oyaro kare ni “ceng meno,” ma Kristo owaco ikomgi.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> Kare ma kiwaco kany—‘dwe piero angwen ki aryo,’ ki ‘ceng alufu acel ki mia aryo ki piero adek’—gubedo gin acel, pien ginyutu kare ma kanisa pa Kristo onwongo bedo me kwedo ki Rome. Higni 1260 me twero madit pa Papa ocake i A.D. 538; eka obino tyeko i 1798. I kare meno, lutu pa Faransa odonyo i Rome, gigamo Papa ki giyiko ne ka jenge, kede eno otho i piny me woko. Ento pe ki kare mapol, giyero Papa manyen; ento kacel ki con, lwak pa Papa pe pud romo tigo twero calo ma con onwongo tye kwede.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> Yaro pa Kanisa pe onongo omede i kare weng me higni 1260. Lubanga, i kica pi jo pa En, okwanyo piny kare me temo gi ma pire tek calo mac. I nyutu mapwod pe ikom ‘kecan madit’ ma obino bedo ikom Kanisa, Yesu owaco ni: “Ka giceng meno pe gibino gamo piny, pe ring mo obino gwoke; ento pi kom jo ma kiyero, giceng meno gibino gamo piny.” Matayo 24:22. Ki teko pa Lok me Dwogo Kanisa, yaro ogiko mapwod pe oromo 1798. The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristo ki Sista White nyutu ni lok me “ceng jene” obedo “kare” ma nyutu Roma pa Papa. Ka Daniel owaco pi yweyo ma otime ki cen ka kityeko keto Twero pa Papa i kom me lobo i vese pier adek acel me chapta apar acel, omii nying kare pa yweyo en “ceng mapol.”

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Lweny bi tye i tung en, gibipoko ka maleng me teko, gibikwanyo sadaka me ceng ceng, ki gibiketo gin marac ma timo lobo obed puro. Jo ma timo marac i kom yam, en obikwiri gi ki lok ma malol; ento jo ma ngene Lubanga gi gibibedo tek, gi bitimo tic madit. Jo ma tye ki ngec i bot jo gibipwonya jo mapol; ento gibipoto ki okwang, ki mac, ki bwo, ki kwanyo jami, pi cawa mapol. Daniel 11:31-33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Ruma kinyutu i rwate kwede cawa me lanabi ma rwate kwede ne; pien en aye ma omiyo Polo owaco ni “dano me kwic” bineny i “cawa mere.” Gin ma nyutu ni Ruma aye oketo kwene, ma ka pe wa ngene, wanogiko, nyutu pingo cawa me lanabi meno gicoyo ne mapol, ki i kit mapol mapol; pien Lubanga “pe dwogo cako gin ma pe tye gi bedo madwong.” I lok ma con, giko me kare me cawa bene kiketo nyutu.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Jo ma tye ki ngec i iye jo bi pwonyo jo mapol; kata pe gin bipoto ki tong, ki mac, ki kwanyo woko, kede ki ywayo jami, cawa mapol. Ka gin bipoto, gibikonyo ki kony matin; ento jo mapol birwate kwedgi ki wac me pobo wii. Kede jo mogo ma tye ki ngec bipoto, me temo gi, kede me yweyo gi, kede me miyo gi obed macol, nyo i kare me agiki; pien dong obedo pi kare ma kiketo. Daniel 11:33-35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Cawa me agiki” dong tye pi “cawa ma kiketo.” Lok me Leb Ebru ma kiloko calo “appointed” obedo “moed,” ki loko ni cawa ma kiketo maber onyo cawa ma kiyiko. Rwom pa laporok ki dit pa “cawa ma kiketo” i buk pa Daniel rwenyore i tutwal ma kityeko yubu ne. Adventist pa Laodikea manok woko, ka ber obedo tye, ngenyo ni 1989 ne “cawa me agiki,” ki pien kamano, 1989 ne cawa ma kiketo. Obedo cawa ma kiyiko ki Lubanga, kun En obiyabo ngec pi wot pa jo 144,000. Pien kamano, buk pa Daniel omiyo lamo ni “cawa ma kiketo” goyo cal me bino pa “cawa me agiki”. I buk pa Daniel, dul 8, cal man me laporok kiketo kany.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Awinyo dwon pa dichwo i tung pa yie pa Ulai, ma okwayo ka owaco ni, “Gabriel, poyi dano man pi rieny, wek onong ngec.” En obino coki ka an ocungo; ka obino, lunyo ocoyo cwinya, acwe i wi wang piny; ento owaci bot an ni, “I ngeyo, i wod pa dano; pien rieny obedo pi cawa pa agiki.” Kare tye owaco ki an, an onino madit i wi wang piny; ento okimi an, ocungi an. Owaco ni, “Nen, abimi in i ngeyo ngo ma obedo i ogiko agiki pa mirima; pien i cawa ma kiketo ogiko obedo.” Daniel 8:16-19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Macalo ki chapta apar acel, lok "agiki", i "kare me agiki" i ves magi, obedo lok me Ebrania mapat ki lok ma gonyo calo "appointed". Kare me agiki nyutu kare ma cako i kare ma kiketo. "Kare ma kiketo" (moed) obedo "appointment", kede kare me agiki (lok me Ebrania "gets") obedo "period" me kare, ma cako i kare ma kiketo. En obedo "kare" ma nyutu Ruma, kede "kare" eno ber tutwal ni agiki pa kare eno, kede kare ma bino lacen ikom agiki pa kare eno, kigenygi ki lami nyutu mapol. I ves 24 me chapta apar acel pa Daniel, Ruma me jolalar kigenyo calo ma oloyo lobo weng pi "kare".

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Kare me alama “time” obedo mwaka 360, pien i mwaka me Baibul tye nino 360. Roma me pagani o rwote pi “kare”, ki Roma pa Papa o rwote pi “kare acel, kare aryo, ki abar me kare.” Roma me kombedi o rwote pi “sa me alama”, onyo “dwe 42 me alama.” Pe tye kare me poropheti anyim 1844; omio “sa” ki “dwe 42” gin kare ma cako ki “cik pa Sande” ma bino oyot, nyaka “giko me temo pa dano.” Ento Roma me pagani o rwote ki twero madit, cako ki Lweny me Actium i mwaka 31 BC, nyaka ka Constantine oyiko kabedo me cing pa lobo odoko i Constantinople i mwaka 330. Wa ngeyo ni lok ma kare anyim tito ikom Roma me pagani, pien Kristo kimiyo kicone calo “ladit pa agano” “ma bino obore” ka kigi kwo iye i msalaba. Twero ma o rwote con en Roma me pagani; omio lok ma wabiro neno kombedi gityeko nyutu Roma me pagani.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> I kabedo pa en, obinyutu dano ma pe ginongo dwong; pe gibimiyo ne dwong pa kom pa rwot; ento obino i kuc, obipoko kom ki leb ma otuk. Ki cing me lweny calo pi ma yweyo, gibiyweyo i wang en, ki gibibobo; eyo, bene rwot me kwer. Kacce kityeko keto kwer kwede, obitimo ki bwola; pien obiyaro malo, ki obibedo matek ki jo manok. Obidonyo i kuc paka i kabedo ma ber loyo i piny; ki obitimo gin ma ludito pa en pe gitimo, onyo ludito me ludito pa en pe gitimo; obipud woko botgi jami ma kigolo i lweny, ki gik ma gicoko, ki rwate; eyo, biconyo tim mere pa en ikom ot ma matek, kadi pi kare. Daniel 11:21-24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Nyig “against” i tito me agiki pa gonyo magi pire tek nyutu “from”, kede gonyo eno waco ni Roma me kwer pa kwaro bibirwodo (oyubo anyim pango me wic pa wiye) “from” ki i kabedo ma tek pa en (Siti pa Roma) pi mwaka 360.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> Lok 24. En bi donyo ki kuc kadi i kabedo ma makwongo loyo i piny: en bi timo gima kwaro ne pe gitimo, pe bene kwaro me kwaro ne pe gitimo; en bi yabo i botgi kwer, ki gudo, ki pwoth: eyo, en bi pango anyim yore pa wiye ikom ot me lweny ma tek, kadi pi kare mo.

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> Paka cen i cawa me Roma, kit ma piny gutimo kwede me donyo i tunge me lobo ma tye ki wel madwong, ki i lobo ma tye ki lonyo, obedo lweny ki kwanyo me kum. Kombedi Roma obino timo gin ma kwaro wa onyo kwaro me kwaro wa pe gityeko timo; eni, gamo gimoko man ki yore me kuc. Ki cako kombedi kit ma con pe giwinyo: rwodi weko pinye pa gi bot Roma calo lapiir. Roma oyudo cing i tunge me lobo madwong mapol ki kit man.

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> Kadok gin ma kamano otyeko donyo i kom lony pa Roma, gi nongo ber mape obedo matin ki kamano. Gitimogi ki kica ki ngwec. Obedo macalo ka gin ma kikwanyo i lweny kicego botgi weng. Gi gwoke ki lwete jo ma pe lubegi, kadong gibedo i paco ki ber bedo, i bajo teko pa Roma.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> I but ma agiki pa rek man, Bishop Newton miyo tami ni “yubo tami ma anyim ki i citalo me tek,” pe “i tunggi.” Man jo Roma otimo ki i ot me lweny ma tek pa kabedo gi ma tye ki got abicel. “Bene pi kare;” pire keken kare me poropheti, higa 360. Ki piny ngo higa man myero kikako? Calo ni ki gin ma kiketo i wang i rek malubo.

> “‘VERSE 25. 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.’

> 25. Obi yikore i teko pa iye ki cwiny ma ditek i kom laa me tung i piny ki lwak madwong; laa me tung i piny bene obi yikore pi lweny ki lwak madwong tutwal ki mitek; ento pe obi rwate: pien gin bi gamo yore me coc i kom en.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Ki i woko me nyiri 23 ki 24, wa cwalwa aa ka ma piny i upande pa cike me rwate i kin Jute ki Rwom, mwaka BC 161, oo i cawa ma Rwom otyeko nongo loc me dulalo weng. Nyiri ma kombedi tye anyim wa kany nyuto yat me lweny ma tek against rwot me kabedo me anyim me cen, Ejipta, ki timore pa lweny ma twero me adwogi i kin mony lweny madongo, ma tek. Ento gin matye kwede calo man onongo otimore i yat me lok pa Rwom i cawa man?—Ee, otimore. Lweny no onongo obedo lweny i kin Ejipta ki Rwom; ka lweny ma rwate no onongo obedo lweny pa Actium. Wek wa nen tutwal macek me kit ma jami ma piny i yo ma otero i rwate man.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

I lok ma bino anyim, Daniel dok owaco ikom kare ma kicimo ki agiki.

> 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. 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. 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. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> En obiro omedo tekone ki cwiny ma mede ikom rwot me tung me South, ki jo lweny madit; rwot me tung me South bende obiro moyo me lweny ki jo lweny madit tutwal ki matek; ento pe obiro mede, pien gibiro yubo paro me bwolo ikom iye. Eyo, jogi ma gicamo i cat pa kio pa iye gibiro lwarone, ki jo lweny pa iye obiro pim macalo pi; ki dano mapol gibiro poto piny gicweyo gi. Cwiny pa rwot aryo man bende obedo me timo marac, ki gibiro waco lok me bur i mesa acel; ento pe obiro oromo, pien kare me agiki obedo i cawa ma kiketo. Eka obiro dwogo i piny pa iye ki jami madongo mapol; ki cwiny pa iye obedo ma orweny ikom lagam me maleng; obiro timo tic madongo, eka odwogo i piny pa iye. I cawa ma kiketo obiro dwogo, obiro ceto bot South; ento pe obedo calo ma i acaki onyo ma i agiki. Daniel 11:25-29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

I kacap aboro, Gabriel onyutu ni “chazon,” neno pa mwaka 2,520, bino otum i kare ma kicimo; kombedi, kare ma kimin nying “kare me agiki” bino cako. I coc man, kare ma kicimo en agiki pa mwaka 360 ma Ruma ma lajwaki bino telo lobo weng ki twero madit. I coc man pe tye “kare me agiki,” pien pe tye gin mo ma kityeko tigo ma onongo myero kiyabo woko i agiki pa kit man me gin gang.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Laibul ni Daniel, kapital walu, pangitain maipapan iti “maudi a panungpalan” ti pannakapungtot, nga isu ti dua ribu ket limagasut ket duapulo a tawen a nagtungpal iti isu met laeng a tiempo a pannakapungpal dagiti dua ribu ket tallo gasut a tawen, ket napagserran agingga iti “panawen ti panungpalan”; ta idi 1844, nga isu ti naituding a tiempo ti dua a pangitain, ti silaw ti maikatlo nga angel ket naluktan. Iti Daniel onse, bersikulo treinta agingga treinta y seis, idi panungpalan ti “umuna a pannakapungtot” idi 1798, adda koma ti maysa a panawen a naiyanninaw kas “panawen ti panungpalan,” idi a ti silaw ti umuna nga angel ket naluktan. Gapuna, ti padto maipapan iti tiempo ti pagano a Roma ket saan a naaddaan iti panawen ti panungpalan, no di ket maysa laeng a naituding a tiempo, a mangipakita no kaano a nagtungpal dagiti tallo gasut ket innem a pulo a tawen; ngem ti naituding a tiempo idi 1798, ken ti naituding a tiempo idi 1844, ket agpada a nanglukat iti maysa a mensahe a masapul a maawatan iti panawen a naiyanninaw kas “panawen ti panungpalan.”

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Ruma kinyutu calo kit ma kicoyo ne i kit me poropheti i kare me poropheti pa en. “Kare, kare ki kare, ki gok me kare,” “dwe 42,” “ceng 1,260,” ki “higa 3 ki abar,” gin i tung me alama mapol ma coyo kare ma lwak pa Papa onongo bedo loyo i kare me otum. Kare ma oketo kacel tic me Jo‑Miller ki tic me 144,000 obedo higa 126. Higa 126 bende obedo alama pa ceng 1,260, pien en aye nyikir me apar pa iye. Higa 126 kobot dwoko woko pa 1863 nyo i kare ma kitero i 1989, kinyutu 1989 calo kitero pa Lubanga ki jo pa en me kare me agiki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> Wa bi yenyo Bibilo nining? Wa bi oketo yore me cik pa tamwa, acel ki acel, ci dong tem miyo Bibilo weng rwate ki tami wa ma dong okete; onyo wa bi kelo tami wa bot Bibilo, ka wa buny tami wa kop weng ki Lok pa Lubanga ma atir? Jama mapol ma gi kwano, kede bene gi yiko Bibilo, pe gi nongo ada atir ma wel ma gi tye ka yiko onyo gi kwano. Dano medo bal, ka ada atir kityeko yiko kakare; ka gin kelo yoregi me cik bot Lok pa Lubanga, ka pe gi kwal Lok pa Lubanga i lumeny yoregi me cik me nyutu ni tamgi atir, gubed pe wot i dur ki i rwer, onyo gicwiny bal. Jama mapol gi yik lok me Bibilo i kit ma rwate ki tami gi, ci gipudo gi keni kede gipudo jomukene ki yiko marac me Lok pa Lubanga. Ka wacako yenyo Lok pa Lubanga, myero watim maber ki cwiny ma piny. Gin weng me mit pa keni keken, kede mito tero tami manyen, myero gikwanyo woko. Tam ma dong kigwoko pi kare madwong, pe myero ki yero macalo pe romo balo. Pe gicono pa Yawuudi me weko yoregi me kit ma dong okete pi kare madwong, en aye ma opogo gi piny. Gi keto wii ma tek me pe yeno bal mo keken i tamgi onyo i yikogi me Bibilo; ento kare madwong mo keken ma dano bedo kwede ki neno mo, ka pe ginyutu kakare ki Lok pa Lubanga ma kicoyo, myero gikwanyo woko.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> Gin ma gidwaro adiera ki cwiny ma acel pe gibitamo yaro oyot paro gi pi temo ki pim, kede pe gibigwer ka paro gi ki tam gi gigolo woko. Man obedo rwom me cwiny ma wan wa gigwoko i kom wa higa apar angwen mukato. Wan wa bino kacel ki cwinya ma piny, ka walamo ni wabed acel i geno ki yore me kube; pien wan wa ngene ni Kricito pe ki poko. Kom acel ki kare keken gityeko keto obed jami me temo. Bedo ma pire tek oketo rwom i diiro magi me temo. Cik pa Lubanga giyaro woko ki cwiny me kwero. Pol-pol wan wa wasiiba, pi wabed ma opong maber me ngeyo adiera. Inino ka walamo maber, ka kom mo pe onongeyo maber, gitemo ne, kacel-kacel owaco paro pa en ki oyot; eka dok wa luddu piny i lamo, kede kwaco ma pire tek owuoko i polo bot Lubanga ni o konyo wa wabine neno wang ki wang, wabed acel, calo Kricito ki Wuoro obedo acel. Yubo mapol otime. Ka laling acel ocwero laling mukene pien pe onongo onongeyo lok mo calo en onongeyo, en ma gicwero ne dong omako lalingne ki lwete, owaco ni, 'Wapeke goyo peko Cwiny Maleng pa Lubanga. Yesu tye ki wa; wogwoko cwiny ma wii piny ki ma romo kweyo;' ci laling ma gikwano ne owaco ni, 'Mi an kica, laling, atimo ikum in marac.' Eka wa luddu piny dok i cawa me lamo mukene. Wa gono cawa mapol i yore man. Pe wanyeyo kacel mapol loyo cawa angwen i kare keken; ento kare mo, otwak weng gicweo i temo ma pire tek ikum Cik pa Lubanga, pi wabine ngeyo adiera me cawa wa. I kare mukene Cwiny pa Lubanga obino i an, ci lok ma tek giyaro maber kun yore ma Lubanga ocano, ci dong rwom maber obedo. Wa weng obedo ki wii acel ki Cwiny acel.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> Wan oyeny ki cwinya weng ni Bibul pe onego kewiro me rwate ki paro pa dano mo keken. Wan otemo me miyo lapota i wa obed matin tutwal, kun pe wa cogo i kom lok ma pe gi dwong madit, ma i komgi paro opoto opoto. Ento pik me cwiny pa dano weng onongo obedo ni wakel bedo i kit i owote ma bino dwoko lagam pa Kiristo ni latic pa En obed gin acel, calo En ki Won pa En tye gin acel. Kare mogo, owote acel onyo aryo gicweyo pire tek i kom tam ma kinyuto, ki gitye katimo kit ma cwiny ma piny mito; ento ka kit man oyabe, wan ocungo nyutu wa ki wawakato tuk wa, ki miyo dano acel acel twero me ceto bot Lubanga i kwayo, ki labongo lok ki mukene, me tam maber i kom lapota, kwayo lero ki bot Polo. Ki lok me kica wan opoko, me dok donyo kacel oyotoyot me nyutu mapol. I kare mogo twero pa Lubanga obino bot wa i kit ma ngene maber, ki ka lero maler oyaro lok me atir, wa cwec ki wayeyi kacel. Wan omera Yesu; wan omera gicel.

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> I kare meno Lubanga otimo pi wa, ki adiera obedo ber loyo i cwiny wa. Myero bedowa acel kombedi obedo ki kit ma twero yiko tem. Wa tye i pwony pa Ladit kany, pi opwony wa pi pwony ma i polo. Myero wapwony yiko poto me cwiny ki kit ma macalo pa Kirisito, ki pwonye ma kelo ki eni bino bedo madwong bot wa.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> Wan tye ki gin mapol me pwonyo, ki gin mapol mapol me weko woko. Lubanga ki polo keken tye pe ki bal. Jo ma paro ni pe gubimyero weko woko tam ma gimin ducu, pe gubibedo ki kare mo me loko tam, gubibedo ki cwinya ma peko. Kacel ka wa tye ka gwoko tami wa kene ki lok me tam wa kene ki cwero tutwal, pe watwero nongo bedo acel ma Kristo onongo oraro pi en. Review and Herald, July 26, 1892.

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