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# The Book of Daniel - Number Eighty-Six

Buk me Daniel - Namba 86

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Nyutu me poro: Ngiyo i kom medo pa ngec ki lok me goyo dwon i tung pa otum

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Wa tye ka yaro maromo ma tye ikom wot pa lacar me acel ki pa lacar me adek, me weko wa nongo ngeyo maber ngo ma medo ngec nyutu ki cal ka ki golo gonyo iye i kare me agiki. Wa tye ka temo nyutu ni en nyutu medo pa ada, ma i agiki rwate i opong ne calo pii ceng ma odiyo, ma obedo kwena me dwod me otum me odii. I kit cal, medo ngec kolo ki i buk pa Daniyeli, kede i iye kityeko miyo nying ne calo ngec me poro-lok ma temo kede yubo kit aryo pa jo me woro.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

I 1989, “medo pa ngec” oyabe woko, ma i agiki bi nyutu dul aryo pa joworo. Dul aryo meno kiwinyore i kit me ka gi tero kwena pa Kot ma i agiki. Jo marac pe ginen onyo gicobo Kot ma i agiki, ento jo ma tye ki lacim gicobo. Pien mano, jo marac pe ginen kare ma Kot ma i agiki ocako poto; ki ocako poto ka kabilo pa piny gicako por cwiny i dwe 11 me September, 2001. Wa tye ka waco bot joloyo pa Adventism me Laodicea, macalo kit ma gin ki yubu i Ezekiel, cabit 8 ki 9, kacel ki i Isaiah, cabit 28. I Isaiah, “jo ma siemo” “gityeko tero muso” “kwer gi,” kede “gicano kene” “piny me muso.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> En aye, winyo lok pa Rwot, jo macwer, rwodi pa jogi man ma i Jerusalem. Pien un owaco ni, “Wa oketo cik ki Tho, kede Naraka wa olwak kwede; ka yubu ma lamal obino oyubo woko, pe obino iwa: pien wa oketo bwola obed muny pa wa, kede iye bwola wa oriyore.” Yesaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Ladito me Jerusalem i kare agiki pe gicako maber i tem me “pac ki dwogo cwiny” ma ki nyutu kwede yore me “rek bot rek”, ma weyo jo me piwod wii me nongo koth me kare agiki, ki nyig me gin matime con pa koth man i gin matime pa Millerite. Lapok me poro pa “jogi ma giyek gi gikwanyo” ma Isaia omiyo dwong i lok man, en aye bur ki lok me buri ma gicweke iye ki gicwako calo kabedo me yiko gi. Eraco, marom ki tem pa ngec me koth me kare agiki (pac ki dwogo cwiny ma pe giyero winjo), ladito me Jerusalem gikwano bur.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Lok me Kot me agiki obino kwede tami, calo kit ma kicwalo cal i Buk Habakkuk, dul aryo, ka lati meno penyo Lubanga ngo ma obedo dwoko i "tam" pa mukato pa ne, pien lok "reproved" i rek acel me dul aryo nyutu "goyo tam kwede".

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Abi cungo i kabedo me lalo na, abi keto an i tung me ot ma lalar, abi rito me neno ngo ma obi waco bot an, ki ngo ma abi dwoko ka kinago an. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Jo ma ngec, i kare me guro lok pi kop me agiki, ginyutu jami atir ma giyaro calo kidi ma gigoyo maber pa Miller; jami atir meno bene gin jami atir me kom ma jo pa Miller ginongo, giketo iye, ki ginyutu. Jami atir meno giyaro calo Kristo, Kidi me kare weng.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Wek jo ma tye ka cung i ocing pa Zion calo jogwoko pa Lubanga obed lacoo ma twero neno peko ma tye i anyim jo, lacoo ma twero yaro atir ki bal, maber ki marac.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Ludito me con gimiyo ngec mape atir me kot me agiki, ma Isaia nyutu calo 'wec mape atir' kede 'gin mape atir'. I sura aboro pa Ezekiel, lok me gin ma otime nyutu cawa ma ludito me Jerusalem tye ka woro ceng, ki giyubu gi ki jo ma gamo laket pa Lubanga i sura malubo. Tim marac me tutwal me adek (kare me adek) nyutu calo ngec mape atir me kot me agiki, calo ma 'loro pi Tammuz' nyuto. I kare me adek me Adventism, ma ocake i 1919, 'wec mape atir' oketo iye kacel ki Injili mape atir ma W. W. Prescott omiyo i lwak i Bible Conference me 1919. Eno 'wec mape atir' obedo lok ma keken pa kare me adek, kede 'wec mape atir' obedo butu mape atir pa ngec mape atir me kot me agiki, ma kinyutu calo 'loro pi Tammuz'.

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Pire tek me weko cawa me nyutu maber “lok ma pe atir” i poropheti, pien “lok ma pe atir” obedo kica madit ma omiyo Laodicean Adventism pe twero neno medo me ngec i mwaka 1989. “Lok ma pe atir” en aye ni “the daily” i Buk pa Daniel cwalo cal me tic pa Kristo i ot maler. Keto “the daily” i poropheti calo tic pa Kristo i ot maler obedo keto ma pe atir ki pe kakare i poropheti, ento “lok ma pe atir” pe keken me nyutu ni keto “the daily” calo cal me poropheti obedo pe atir; en kede bene “lok ma pe atir” ma waco ni Sister White ogamo ki keto ma pe atir meno, ci tiyo kwede lok ma pe atir meno me keto keto ma pe kakare calo atir ma kiketo piny.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Ngec atir me vesi abicel ma agiki i Daniel chapta apar acel, kiketo kitgi i vesi 30–36; ka Sista White nyutu timme ma opong weng me Daniel chapta apar acel, owaco ni “gin matime ma rwate ki ma kicoyo” i vesi 30–36 “gibiro dwoko dok.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Tiyo kwede tito pa “the daily” ma pe atir, kelo ter pa lok pa mukato ma pe atir. Lok pa mukato ma kiworo i Daniel 11:30–36 tye ki kwanyo woko pa “the daily.” “The daily” obedo onyo yiko pa Millerite, onyo yiko pa Prescott ki Daniells. Pire ki yiko mene ma ki yero, bikelo ter pa lok pa mukato aryo mapat.

> 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. Daniel 11:31.

> Jolweny bicungo i tung pa en, ki bipogo ot maleng me teko, ki bikwanyo woko misango me cawa ki cawa, ki biketo gin ma pe rwate ma kelo opoto. Daniel 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Ki kit ma pwonyo pa Lubanga waco, karo pa janabi ma kiyaro i leb man, kacel ki leb apar adek, ki loke apar adek aryo dok i apar adek abicel acel, myero dok pire tek i loke apar angwen dok i apar angwen abicel i Daniel apar acel.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> Poropheti ma i bing 11 me Daniel dong tye macok keken me donyo bot tyeko weng. Lok me mukato mapol ma otime i tyeko poropheti man, bino time odoco. I cuk 30 ki waco ikom twero acel ma ‘bino cwero cwiny,’ [Daniel 11:30-36 kikwano.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> "Jami ma rom ki jami ma kitito i lok magi, bi time." Manuscript Releases, namba 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Vese ma wa nongo ‘the daily,’ obedo vese namba 31.

> 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. Daniel 11:31.

> Jolweny bicungo i tung pa en, ki bipogo ot maleng me teko, ki bikwanyo woko misango me cawa ki cawa, ki biketo gin ma pe rwate ma kelo opoto. Daniel 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Jo lweny” ma i coc gi cung i tung pa “iye.” “Jo lweny” obedo teko; en ma pigi “cung” pi iye, bende obedo teko. “Jo lweny” ma i coc aye gi “cung i tung pa iye,” kede “jo lweny” aye gi “cobo paco maleng me teko,” kede “jo lweny” gi “kwanyo woko the daily,” kede bende “jo lweny” aye gi “keto kwer ma timo poto.” I Revelation chapta apar adek, nyoka madongo, ma obedo Roma me pagani, omiyo papacy gin adek.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Ki nyama ma aneno ne calo chui, tiendene ne calo tiende dubu, dhone ne calo dho simba; ki joka nomiyone tekone, komne, ki twero madwong’. Revelation 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Gin ma calo opuk Sista White oyero ni en obedo Papasi, ki i chapta apar aryo Sista White bende oyero ni dragon obedo Satani kede bende obedo Roma ma pe gen Lubanga.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

I buk me Yab pa Yohana, sura apar adek, aya aryo, Ruma ma pe Kricitiya omiyo Papasi twero me lweny ne, kede gin lweny ne, ka cako ki Clovis, rwot pa jo Frank (Faransa), i mwaka 496. Ruma ma pe Kricitiya omiyo Ruma me Papasi kiti me twero ne i mwaka 330, ka Latic-ruoth Constantine owece i kabedo me Ruma ci okobo kiti me twero pa Ruma me latic-ruoth i gweng Constantinople. Ruma ma pe Kricitiya omiyo Papasi twero me cik pa lobo i mwaka 533, ka Justinian owaco cik ma onyuto Papasi calo rwot pa kanisa weng, kede ngat me yiko eretiki.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

I aya 31, “ludito me lweny” ma gicako nongo bedo, gin ludito me lweny pa Roma ma pe gi yie i Lubanga; gi otingo me bedo i kony pa Paapasi, ocake ki Klofisi i mwaka 496. Pi tic man Paapasi onongo tito Furansi calo “omwana ma ocake me Kanisa Katolika,” ka acel acel nyo calo “nyako madit loyo me Kanisa Katolika.” I aya 31, inge Konstantino oketo cik me Sande i mwaka 321, ci oko, okobo kabedo madit me lwak ki i kum me Roma odonyo i kum me Konstantinopolo i mwaka 330, lwak ma onongo pe kiromo golo ne ocako poto woko, ka twero me Trampet angwen ma acaki i Buk me Revelation chapta 8 ocako lweny ma pilo pilo ikom lwak me Roma. Pire tek me gicwalo kwede jo Barbarian ki Jenserik ne gitero i kum me Roma; ma, pud pe i mwaka 330, ne obedo “kabedo maleng me twero” pa lwak me Roma. Ki i mwaka 330 dok anyim, lweny me jo Barbarian ma gicako donyo ne “yiko kabedo maleng me twero,” nyaka “ludito me lweny” pa Roma ma pe gi yie onongo otingo me bedo i kony pa Paapasi, ocake i mwaka 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Pe keken Roma ma pe Kricitiani omiyo gin adek pi twero pa Papa, kun omiyo ne twero me lweny, twero me cik, ki kom pa bur Roma; ento bende ojwayo woko twon adek pi Roma pa Papa.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Onongo a paro tunge, to, nen, tung matin acel mapat ocako aa i iyegi; ma i anyim ne tung adek me acaki okweyo woko ki i gungu: to, nen, i tung man onongo tye wang macalo wang pa dano, ki lube ma tye ka waco lok madit. Daniel 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Lawi adek ma onongo kikweyo piny i Daniel 7, onongo ginyutu twero adek ma lamal ma gengo malo pa Papasi i twero. Lawi ma agiki i lawi adek meno okweyo woko ka Goths kigi cobo woko ki kabedo me Roma i mwaka 538. Gikicobo woko ki kabedo ki “twero me lweny” pa Roma ma pe geno, pien “twero” meno onongo kibino keto Papasi (kico ma kelo opoto) i kom ducu pa lobo ma dano onongo ngene i cawa meno, i mwaka 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Daniel 11:31 nyutu gin angwen ma “jo-lweny” (Roma ma pe yaro Lubanga) bike timo. Gibi cung pi twero pa Paapa, macalo gitimo i mwaka 496. Gibi yubu “kabedo malyar me twero,” macalo lweny me jo-lweny ma gutimone i ka Roma pi oko me mwaka 200. Gibi keto twero pa Paapa i kom pa piny i mwaka 538, kede bene gibi kwanyo woko “the daily.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Lok me Ebirania ma kiloko i coc (sur) calo ‘kwanyo woko’ obedo ‘yweyo’. Ka oromo i higa 508, geng ma oaa ki upagani ma obedo i Teko madwong me Roma, ma tye katico me gengo cako bedo ki teko pa Papasi, kityeko kiyiko piny tutwal onyo kiyweyo woko.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Me ter "the daily" ni obedo tic pa Kirisito i Ka Lamal, obedo keto ma pe atir; ento tic ma adaa ma otimore i gin mukato pa Adventist me Laodikia, ma oter keto ma pe atir calo atir, obedo tye ikom "lie" acel ma otimore i odyere adek pa Adventism. Cik pa Sister White ni gin mukato pa coc 30 dok ki 36 bi dwogo i tim ma otum ma agiki pa Daniel 11, omiyo "lute me bwoy" ma tye kagwoko Jerusalem pe gi twero me ter ngec i coc 31, labongo pe gi yweyo woko Laro me Poropes i kare acel.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

"jogi ma gimeyo" gimi ngec ni twero pa Papa okwanyo woko ng'eyo ma adieri me tij pa Yesu Kristo i Ka Maleng, ki keto Misa pa Papa, ma obedo cal ma pe adieri pa tim pa Kristo i Ka Maleng pa polo. Ka eni obedo tiend lok ma adieri me "the daily", to "arms" ma ocung piny i verse 31 obedo twero pa Papa; pien kit me grama pa coc en mito ni "arms" obedo twero ma okwanyo woko "the daily".

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Me cogo tere me poko me bwoc pa gi, gi waco ni Paapasi (twero pa lweny) ogoyo kica kabedo maleng me polo pa Kiristo. Leb Heberi ma gityeko yiko calo “kabedo maleng (miqdash) pa twero” twero nyutu kabedo maleng pa jo ma pe geno onyo kabedo maleng pa Lubanga. Ka Daniel onongo mito nyutu ni kabedo maleng pa Lubanga myero kigoyo kica ki Paapasi, onongo obedo tiyo ki leb Heberi “qodesh”, ma nyutu keken kabedo maleng pa Lubanga. Ento kam ma ki coyo iye i Bibil onyo i Roho pa Porobesi ni kabedo maleng me polo con obedo, onyo bino obedo, kigoyo kica ki Paapasi?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Atir atir, bal pa Kristiyen kicono i buke me Ka Maleng me Polo, ento nyutu eno pe tyen bedo ni maleng pa Ka Maleng pa Lubanga okwanyo woko. Kwero Ka Maleng nyutu kwero buke me rekod ma tye i Ka Maleng. Ka malac bene, twero pa Papa pe obedo Kristian i kare mo keken; ci pe kicono iye i buke me yubu me kobo. Yubu acel keken ma kityeko nyutu pi twero pa Papa en yubu me timo gudo ma lec pa Lubanga.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

"Tyen lweny" bene gubedo me "keto kwero ma coyo piny," ma obedo twero mene? Twero mene ma twero pa Papa oketo? Kede twero mene ma, i acaki keken pa gony 31, twero pa Papa ocungo bot ne?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Jo ma pe ngec i Adventism me Laodicea, ma gityeko keto kwo gi ma pe otum i cing jo ma kityeko nyuto ni pe twero kwano buk ma kigengo, romo bedo kicwiny ka tigo me winyo gi kiyweyo ki yub me tic me Bibil ma obalo; ento dong pe atir madit kacel ka gitemo me kawo lok me con ma myero giyaro me pobo balgi, ci gimiyo rwate ki lok abicel me agiki i Daniel apar acel.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

I gin matime mapatpat ma odonyo i pobo pa Soviet Union, ma twero nyutone calo Rwot me South i Daniel 11:40, twero me lweny pa United States okonyo papasi, ka Ronald Reagan otyeko cweyo kube me mung ki Antikristo pa poropheti pa Bibul. I timo man, onongo onyutu ni risitens mo keken pa Protestanti ikom cako malo pa papasi kityeko kweko piny i United States, macalo kit ma ki miyo cal kwede kwanyo woko risitens pa paganism i mwaka 508. Rwot me North (papasi) i coc eni, cok acel, oyubu woko Soviet Union i mwaka 1989, kede bene otimo man i kube ki “chariots” ki “horseman”, magi ma nyutu twero me lweny pa United States, ki kede twero me ekonomi pa United States ma kinyutu kwede “ships”.

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

United States obedo 'kit-lweny' ma ocung pi Papasi. Protestantisimu kikwanyo woko, calo kit ma rwate me Paganisimu kityeko gweyo piny i mwaka 508. I vesi 41, United States bi keto piny ki Papasi, ki Konistitusi pa United States, ma obedo 'sanctuary of strength' pa United States, bi loro woko, ka United States keto Rwot me Bor (Papasi) i kom pa piny, calo ma Roma me Pagani otime i mwaka 538. Ka itye ka kwano atikol i wepsait man, ite romo daunlodo magazini 'The Time of the End', kadong i kwano nyutu ma matut mapol pi vesi me agiki abicel me Daniel apar acel, ento kombedi wan tye ka nyutu keken ni poko 'the daily' calo tic pa Kiristo i 'sanctuary' obedo rwako 'simbol' ma pe atir. Watye ka timo man me nyutu ni rwako marac en kityeko keto i wi Adventism me Laodikea ki lok marac ma gicimo pire keken.

We will continue to consider the prophetic lie in the next article.

Wa bi medo me tam lok me lanen ma pe atir i coc ma anyim.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> Pe watye ki cawa me golo. Cawa ma opong ki peko tye anyim wa. Piny dong orwate ki Moyo me lweny. I kare manok, tuk me peko ma kiwaco iye i lok me janabi bi time. Lok me janabi ma i Pot Buk apar acel me Daniel dong ocamo cing me opong weng woko. Lwak madwong me lok pa con ma otime i opongo pa lok me janabi man bi dwogo time doki.

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. 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. 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. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “I lok ma apar adek kiwaco twero mo ni, ‘obibedo ki peko, kede obidwogo, kede obibedo ki dic ikom cik maleng: kamano be obitimo; bende obidwogo, kede obibedo ki ngec kacel ki joma weko cik maleng. Kede jo lweny gibicung i tung en, kede gibibalo ka maleng me twero, kede gibiyako woko sadaka ma kare ducu, kede gubiketo gin marac ma kelo opor. Kede joma timo marac ikom cik, obiyubo gi ki lok me pako-pako: to jo ma ngene Lubanga gi gibed tek, kede gitimo tic madir. Kede joma ngene i iye jo gubipwonya jo mapol: entit gibibot ki tong, kede ki mac, ki kongo, kede ki diek, pi nino mapol. Ka gibibot, gubikonyo gi kony matin: to jo mapol gibicobo botgi ki lok me pako-pako. Kede joma ngene mogo biken, me roto gi, me yweyo gi, kede me miyo gi madeeng, nyaka cawa me agiki: pien pud tye pi cawa ma kikero. Kede rwot obitimo kaka mit en; kede obi yiko kene, kede obi medo kene madwong i tung jok weng, kede obi waco gin ma loyo-loyo ikom Lubanga pa jok weng, kede obi yaro maber nyaka dic opong piny: pien gin ma kikero obitimo.’ Daniel 11:30-36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> Gin ma rwate ki gin ma kiyaro iye i lok man bi time. Wan neno alama ni Satan tye ka gamo cing racen i paro pa dano ma pe tye ki bwoya pa Lubanga i anyimgi. Wek dano weng kwano ki ngeyo maber lok me poro pa buk man, pien kombedi wan tye ka donyo iye cawa me pinyruo ma kiwaco iye:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> I kare meno Mikael bicung, laco madit ma ocungo pi nyithin pa jo mamegi; ki bi bedo cawa me peko, ma pe obedo kare mo keken kun obedo lwak nyaka i kare meno; ki i kare meno jo mamegi biyubu woko ki peko, jo weng ma bineno ocoyo i buk. Ki jo mapol ikin gi ma gicano i lupur me piny bicuke; mogo i ngima matwal, ento mogo i mwon ki nyodo matwal. Ki gi ma tye ki ngec bikeny macalo maler me polo; ki gi ma giroko jo mapol i bedo kakare bikeny macalo nyota me polo matwal ki matwal. Ento in, o Daniel, cego lokgi, ki keto cing i buk, nyaka i kare me agiki; jo mapol bi wot dok dwogo, ki ngec bi medo. Daniel 12:1-4. Manuscript Releases, namba 13, 394.

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