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# The Book of Daniel - Number Fifty-Seven

Buk me Daniel - Namba 57

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Nyutu woko mung me nabi me Nyutu: Wot ma kato i lok me nabi me kare me agiki

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Lanabi weng waco ikom giko pa piny, ki lok pa lanabi weng dong rwate, ki gityeko gi i Buk me Yabo. I Buk me Yabo, kikwanyo cen rek acel calo i Buk me Daniel, pien gin buk acel keken. Cik pa poro weng man kicoyo matek i coc ma con. I Buk me Yabo kicwalo wa ngec ni, mapwod pe giko kare me tem, tye poro ma kicego i lup ma kombedi kicweyo i lup. Coc magi kinyutu jami pa poro ma kityeko mako cing ki kwena i Buk me Yabo, ma kombedi kicweyo i lup. Kwena pe obedo adiera pa poro acel keken, ki jami weng me kwena ma kicweyo i lup kombedi gudonyo i yub me Yabo pa Yesu Kristo.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Lok ki weyo gigo matidi-pidi i agiki me giko kare me tem, ka “kare dong tye macek.” Kitap me Daniel ki Nyutu pa Yohana, kacel ki poko-wac ma aa ki i coc pa Laro me Poropheti, kiketo maber ikom yore me tic ma rwate ki weyo gigo pa lok me poropheti. En aye Leona pa dul me Yuda ma timo weyo gigo, kendo ka timo mano tiyo ki yore ma kiketo maber pi nyutu lok. Ocwako lok ki bot Wuon, ma ki yaro pire calo okano Biblia i lwete ka kigigo kwede gigo abiro. Leona pa dul me Yuda, ma bende obedo kore pa Dawid ki Lamut ma ki nwoyo goye, ocwako kitap ki bot Wuon kendo oyweo gigo.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Yesu dong omiyo lok bot Gabriel, ma ka kacel ki malaika mukene, ocwalo lok bot janabi, ma ocoyo lok cen ocwalo bot makanisa. Ka kare me yabo lok pa janabi ocake, yabo pa lok pa janabi okelo woko temo ma rwom adek, ma temo jo i makanisa, jo ma lok me coyo pa janabi ocoyo botgi; kede dwoko me keken-keken pa jo kanisa, gi bino ngeyo ka gi tye i acel ikin dul aryo. Gi ma omako medo me ngec ma okelo ki lok ma kiyabo, kikwanyo nyinggi ni “jo me ngec,” ka gi ma pe omako, Daniel okwayo nyinge ni “jo marac,” ka Matayo okwayo nyinge ni “jo ma pe ngeyo”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Gin weng magi ma kube ki yweyo gin mung pa porofeti ma agiki, ki waco iye kede kimedo pire tek i tung abicel angwen me Nyuto apar abicel aryo, pien tung man oyuto rwom acel pa Nyuto pa Yesu Kiristo ma bitemo rwom aryo pa joworo. Otimo mano ki yuto ni ‘jo me ngec’ aye bi ngeyo lok ma bino lacen ki alama me ciko pa tung man.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 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. Revelation 17:9–11.

> Kany tye wic ma tye ki ngec. Wii abicel gin got abicel, ma iye dako obedo. Kede tye rwodi abicel: abic opoto woko, acel tye, ki mukene pod pe obino; ka obino, myero omede kare manok. Kede le ma obedo con, ento kombedi pe tye, en aye aboro, ki obedo i kin abicel, ki oceto i balo woko. Revelation 17:9-11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Cwinya ma tye ki rieko” en cwinya pa “jo mariek.” Jo mariek ngeyo medo me rieko, kede medo me rieko ma kicoyo pire kene bang alama me poro lok—alama ma nyutu adwogi ma jo mariek obingeyo ento jo marac obikwere—obedo adwogi ma rwate ki piny pa rwot me poro lok pa Bayibul ma kiketo piny i nyig coc ma bino anyim. Nyig coc magi coyo cal me agiki pa piny pa rwot me poro lok, kede gin ma kityeko yweyo lacim iye i kare me agiki en ni piny pa rwot aboro magi bene kicoyo gi i cal me acel pa piny pa rwot me poro lok i Daniel, i Dul me Aryo.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Nyuto pa adiera tyeko yiko rineno ma tidi ikom lobo pa rwot me porofesi me Bibilia ma obedo acel i juwel pa Miller; ento ono lero maloyo apar, pien tye kwede adiera mapol tutwal maloyo ma jo Miller onongo gi ngeyo ki kare ma matidi i hiistori; kede, eno obedo tem, calo ma gicwalo ne ki namba “apar,” kede ki bikon me kwer me cako ma waco ni, “Kany obedo wii ma tye ki ngec”; i nying porofesi, kiyero ne calo ni, adiera ma bino anyim obi tem kanisa ma gicwalo iyegi lok ma ki yabo woko pud ka tye me tyeko pa purobesyon.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

I Revelation 17, kikelo Yohana i thum pi higa 1,260 me nino pa Papa. Kitero ne i agiki pa kare man i 1798, ma obedo kit matime con acel keken ki en ma kitero iye i Revelation 13.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Ci an acungo i cunga me yie, aneno le madwong ma o aa malo ki i yie, ma obedo ki wi abicel ki rweny apar; i rweny ne taji apar, i wi ne nying me yaro. Revelation 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“muc me wang nyanja” nyutu 1798; pien en nyutu wang neno me gin ma otime con, ma ka John onyutweyo lwak pa Papa (“the beast of the sea”) i con, kede United States (“the beast of the earth”) tye ka cako wuo malo, kede i agiki obedo ka waco calo dragon i cik me Sande ma bino matin. Eka “beast” pa piny ocungo piny ducu me yaro “cal me beast”, ma obi waco kede obi ket cik me Sande i piny ducu.

> “At the time 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, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> I cawa ma Lwak pa Papa, kigolo woko teko ne, myero oweko kweco, Yohani oneno teko manyen ma bino me dwogo dwon pa drakon, ki cwal anyim tic acel acel ma pire tek ki me yubu Lubanga. Teko man, ma agiki ma biro lwenyo ki kanisa ki cik pa Lubanga, ki nyutone calo le ma tye ki rweny aryo calo odiel. Le ma onongo obino kun cen onongo gi aa ki pi madit; ento man o aa ki piny, me nyutu cako i kuc pa piny ma ocoyone—Amerika me Pot Buk. Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Ki kelo Yohana bot kabedo acel keken i gin ma otime con, wek onywako nyutu me agiki pa lwak me porofesi me Bibul i apar abicel. Ka tye i kabedo meno, lwak gigi kiyaro bot en. Mede me acel, kiwaco bot en ni le tye kalawi kanisa ki gamente weng; pien pe keken obedo ocake iwi wi abicel, ento bene iwi got abicel. Bedo pa malaya madit meno nyutu ni en aye ma tye iwi le, ki en ma tye iwi le aye ma tye kalawi le.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Dako ma ineno obedo gang madit man, ma tye ka loyo rwodi me lobo. Revelation 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Tiend lok “reigneth” en “mako” kede “bedo rwot i wi.” Ngat ma ceto i wi le bedo rwot i wi ne ki mako tol me le. Paapasi bedo rwot i wi wiye abicel, kede i wi got abicel. I Buk Daniel kapita aryo, Daniel owaco bot Nebuchadnezzar ni en “wi” me zaabu. I Buk Isaya kapita abicel, “wi” bene nyuto rwot, kapitol, onyo lobo me rwot.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Pien wi Suriya obedo Damasko, kede wi Damasko obedo Rezin; kede i higa 65, Efraim obi balo woko, ma pe obed lwak. Kede wi Efraim obedo Samariya, kede wi Samariya obedo wod pa Remaliya. Ka pe ugeno, adada pe ubedo atir. Yesaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Rwom pa Papa, ma obedo dako ma tye ka tungo cwec, tye ka telo ikom rwodi weng me piny. Rwodi meno ki nyutu calo “rwodi apar,” ma gin twero pa nyoka madit me cawa me agiki. Gin obedo rwodi ma dako macol pa Tiro otimo coyo ki gi. “Rwodi apar” meno kicweko gi me yaro twero pa Rwom pa Papa, ento rwot ma dit loyo iyie rwodi apar en United States. Erokoni United States bene ki nyutu calo Ahab, rwot pa rwome apar me tung malimo pa Israel. Limo “abic aryo” nyutu “opong,” kacel ka ki nyutu Rwom pa Papa calo ma tye ka telo ikom rwodi me piny, bene tye ka telo ikom rwodi apar kacel obedo kung i wi abic aryo.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Kany obedo wii ma tye ki ngwec, pien jo ma tye ki ngwec i kare me agiki tiyo ki yoo me ‘rek i kom rek’, ki gi ngeyo ni alama acel acel me telo me lobo ma malaya telo iye nyutu ada acel keken. En bene telo iye got aboro, ki jo Millerite nyutu ni ‘got’ i poropheti me Bibul obedo alama me duk me rwot, ento gi bene nyutu ni alama tye ki con mapol, pe con acel keken.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Got bene tye lanyut me kanisa. I Lok pa Lubanga, "got maler ma ki rwom" obedo lanyut pa kanisa pa Lubanga.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Lok ma Isaya, wod Amoz, oneno ikom Yuda ki Jerusalem. I kare me agiki, got pa ot pa Rwot bikete i wi got weng, ki biweyo malo maloyo godi matidi; ki jo me piny weng biwot bot en. Jo mapol biwoto, gi waco ni, “Bin, wabiyaro iye got pa Rwot, i ot pa Lubanga pa Yakobo; en bipwonya wa ikom yore pa en, ci wa bi wot i yore pa en; pien ki bot Sayoni cik biwoko, ki bot Jerusalem lok pa Rwot biwoko.” Isaya 2:1-3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Ot pa Rwot” obedo kanisa pa En, ki obedo “got”. Dako me keca madit tye ka bedo i wi got abiriyo; mano nyutu ni en bedo rwot i wi kanisa weng, macalo en bedo rwot i wi rwot weng. En tye ka loyo kanisa weng ki piny weng i lobo weng.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Neno ma Isaya nyutu ni obino iye konye Juda ki Jerusalem, ma wamino waco kombedi, mede piny, ki i nyig coc me angwen kombedi en gin acel keken; ki, malubo lok pa Isaya, en obedo ‘cawa acel keken’ ma jo waco: ‘Bin, wa wot i cen i got pa Rwot, i ot pa Lubanga pa Jakobo.’ I cawa acel keken eni, ‘dako abicel’ kigamo gi.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> I kare eno, mon abicel gibimako lacoo acel, gi waco ni, ‘Wabicamo pwon wa kene, ki wabitur bugu wa kene; keken wabikema ki nyingi, wek okwanyo kwer wa woko.’ I kare eno, lawi pa Rwot obin maber ki maleng, ki nyutu pa piny obin maber ki maler pi gin ma orwenyo woko pa Isirayel. Obino ni, gin ma ocweyo i Sayon, ki gin ma odong i Jerusarem, gibikema ni gi maleng, ngat mo mo ma kimino nyingge i buk pa gin ma tye kwo i Jerusarem; ka Rwot otyeko lolo kojo pa nyako pa Sayon woko, ki oyweyo remo pa Jerusarem ki dyer iye ki Roho me kwero, ki Roho me turo. Ki Rwot obicweyo iye gang acel acel pa got Sayon, ki iye lunyodo pa en, kumalo ki lieu i cawa, ki leca pa mac ma turo malac i otum; pien i wie maleng ducu obedo gengo. Ki obi tye kiyoo me lib i cawa ki mac, ki me kabedo me gwoko, ki me lwak ki dogola ki koth. Yesaya 4:1-6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

‘Nino’ ma Isaia oneno i ken pa en, obedo ‘cawa’ me yubu piny madit ma i Buk me Nyutu, gonyo apar acel. Jo mapege ma ogamo lagam me ‘dwogo’ ki bot poko cwinya me July 18, 2020, ki ma oguti yore me mito pa Levitiko 26, ki ma ogonyogi doko acel ki lok pa lanabi Ezekiel ma acel, gigoyo gi siil ka gigamo lok pa Ezekiel ma aryo pa yamo angwen me Islam. Eka ketogi malo i Polo macalo bana, ci nyithindo pa Lubanga mapat ma i Babylon gicako dwoko kwac me aa ki i Babylon, ma ocako i yubu piny, ma obedo cik me Sande ma obino macokcoki. Apet pa Lubanga mapat winyo lok me aa ki i Babylon, ci giyaro, “Binu, wa wot malo i got pa Rwot, i ot pa Lubanga pa Jakobo.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

I kare 'eno' lupok madit cako waco nyim megi kacel ki timo kwo me lupok ki rwodi pa piny. Gin ma pe kicono nyinggi i Kitabu me Kwo pa Lamb gubot i but lupok, ki kanisa megi gubedo i bwo twero pa iye. Kanisa meno Isaya olwongo gi calo 'dake abicel aryo'. Dake 'abicel aryo' meno obedo 'got abicel aryo' ma twero pa Papa obiro bedo rwot i komgi, ka United States rubo piny weng me keto cal pa le ma obiro waco kacel ki miyo dano weng giywako alama pa twero pa Papa.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

“Dako abic aryo bi mako dano acel,” ki “dano” meno en “dano” ma Paulo yaro ni “dano me richo.” I kare me tem meno, gin ma dong bedo “i Jerusalem, bi tito ni maleng, kadi ngat weng mo keken ma kicoyo nyingne i bot jo ma ngimo i Jerusalem.” Jo pa Lubanga gin jogi ma i kare meno, ma kicoyo nyinggi i buk me ngima, buk me ra matidi ma kigoyo kwo ki kacako pa piny. Jo mukene, ma gi mako “dano me richo,” gin jo ma i Revelation kapo apar adek ma gi pak dano me richo.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> I jo weng ma bedo i piny bi woro ne, ma nyinggi pe kiketo i kitap me kwo me Lamb ma ki nego ki cako me lobo. Ka ngat mo tye ki wit, obed winyo. Nyutu 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Cawa” me piny ororo madit, ma en peko me cik me Sunday, obedo agiki me kwer me yenyo; kwer ocime i ka nyingi ononge onyo pe ononge kiketo iye i Buk me Ngima. En maa, i cawa meno, dul aryo ma kiyaro gi ki kit gitye kwede Buk me Ngima ginyutu tutwal agiki ma atata me kwer. Jo ma gikwano “dano me richo,” gi waco ni gi bi camo “boroti megi kene,” kacel gi bi cwalo “kom megi kene”; ento mito megi me tung acaki tye ni “giluongo gi ki nyingi”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Gibino gwoko lok me yie pa gi kene (chamo kwon pa gi kene), ka gibino bende gwoko wac pa dul pa gi (cing pa gi kene), ento gibino mako nying "dano me richo." Nying "dano me richo" en "Katoliki", ma tye ki loke ni "ma piny weng". Jogi ma gimako "dano me richo" gimito bedo dul i "Kereke ma piny weng", ma en Kereke Katoliki. Gimito kine meno pi me "golo woko" "kica" pa gi.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Reproach” eno ocwalo ngec bot kit aryo ma dit me lewi ma telo ikom kanisa weng ki ikom piny weng i cawa me agiki. I “cawa me earthquake madit” i Revelation 11, “peko me adek bino cok.” “Peko me adek” en Islam. I “cawa me earthquake madit” i Revelation 11, Opuk me 7 oyaro. Opuk me 7 en Islam. Islam tiyo kwede i “cawa me earthquake madit,” pien opuk weng obedo gin me tic me lamal ma Lubanga otyeko tic kwede i kweco ikom lamo me Sunday ma kigoyo piny i kit me gin matime pa piny weng.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Ka “national ruin” pa United States kikelo ne, i “cik me Sande” ma tye ka bino oyot, “gwenge gubikeco.” En aye Islam ma omiyo gwenge kikeco i porofeci me Bibiliya, macalo kityeko yaro ne ki nyutu ma acel pa Islam i Buk me Genesis.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

Kwer pa cawa me agiki en dini me Islam. Kanisa ki piny weng i lobo bi donyo i teko pa New World Order pa United Nations, ma Kanisa Katolika tye loyo iye. Papa bi bedo i kom i kit pa lobo acel, macalo Constantine omiyo papacy kom ne i mwaka 330. Piny weng bi tero cing ni twero gi me cego lweny ma Islam kelo ikom dano romo tye keken ka gitic kacel; man bimito gi luwo teko me yore mabeco mo, ma United States bi waco cing ni en Kanisa me Rome. Macalo Justinian omiyo Kanisa Katolika twero madito i mwaka 533, lok pa kare bi dwogo. United States bi loyo lobo ki teko me lweny megi, wek lobo luwo, macalo Clovis otimo pi Kanisa Katolika i mwaka 496. Lok pa kare me coc aryo pa Revelation 13 bi dwogo.

> 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.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Ka cal kityeko keti, eka rwodi me piny, ma lweny pa Islam ogurogi kica, gibino ngeyo ni “kwer” me piny weng malubo kom Islam, ma ki tiyo kwede me miyo cal pa le ma pi piny weng obedo, pe en “kwer” ma “ngat me richo” (Jezebel) tye ka paro kwede. Kare dong otum woko, piny bino nongo ni Jezebel pe paro i kom Islam mo, ento cwinyne mito gemo Eliya, macalo Herodiya ogeno Yohana ma obatiso.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

"Wic ma tye ki bwongo," obedo "wic pa joma tye ki bwongo," ki "joma tye ki bwongo" en jo ma ngeyo "medo ngec" ma otime ka Simba pa dul pa Yuda okwero cing me Yik pa Yesu Kiristo, piri anyim ka loro kare me temo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Wi abicel aryo gin got abicel aryo, ma iwi goti dako obedo” nyutu adieri ni rwode pa Papa binen rwote i kom kanisa ki i kom gamente. Kite tye ki lok mapol me ngec, kede bene kite myero gitukogi kede ginenge gi malube ki kit ma lok tye kwede i dul me coc ma kite ginyutu iye. Kwayo bino ni coc nyutu ni wi gin got; ento adwogi ngo ma twero konyo me yaro mapat ikom wi (telo me gamente) ki got (telo me kanisa)? Yaro mapat eni ocweyo i buk Daniel, i pot buk abicel aryo ki i pot buk abicel adek. I pot buk abicel aryo, Roma ma pe Kiristo ki Roma pa Papa keken ginyutu calo “mapat” ikom lewic ma onongo otyeko bedo anyimgi.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Ka Pot 7 kicwalo i wi Pot 8 (rek i kom rek), wanongo i Pot 8 luny matidi pa Loma, ma tye ka roto-rote i tung lacoo, dako, lacoo, dako. Alama acel (luny matidi) ma nyutu twero aryo. I pot magi, luny obedo piny, ki piny bende obedo wi. I Pot 8, luny matidi nyutu piny aryo, piny me 4 ki me 5 pa porofesi pa Bibiliya. Luny matidi, kun alama, nyutu piny aryo; ki piny aryo ma kinyutu gin piny ma kijungu lwak ki kanisa i rwom acel. Wi 7, ma bende gin got 7, ginyutu piny aryo; piny acel obedo tic me kanisa, ki piny mukene obedo tic me lwak.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

I dirica 2 pa Daniel, tye lami mukene pi cal me largo man; pien kany, duk ma agiki, ma Millerites gineno ni obedo duk me 4 pa Rooma, kicwalo ne calo twolo ki lobo me agulu. Twolo ki lobo me agulu kigolo kacel, ento i ada madwong twolo pe romo golo pire gi lobo me agulu. Ento ka Sister White ocoyo lok ikom “twolo ki lobo me agulu,” onyutu ne ni cal me yore me laco pa kanisa ki yore me laco pa gamente, calo kit ma kiyaro ki rigeng matin me dirica 8, kede wi 17 me Revelation ma bene gin got.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> Wa otyeko cako i cawa ma tic me mere pa Lubanga kicoyo ne ki tyen pa cal ma airon okobo ki lobo ma obolo. Lubanga tye ki dano, dano ma kiyero, ma ngecgi myero okwany mere; pe myero gubed pe-mere ki keto i pat me bedo: lute, yot, ki rugu. Dano keken ma dut i cikke pa Lubanga obi neno ni gin ma opolo yie wa obedo Sabat me nino abicel aryo. Ka goment oyubu Sabat kaka Lubanga ociko, obed i teko pa Lubanga kede i gwoko yie ma kityeko cwalo dong bot jo mere. Ento lupolitiki bigwoko Sabat me bur, ki bigobo yiegi me dini ki yubu pa otino pa papasi man, giketo ne iwi loyo Sabat ma Rwot okwanyo ma omero, ma ocweyo keken pi dano me gwoko mere, macalo alam i bot en ki dano ne i rek alufu acel. Kwobo me yore pa kanisa ki yore pa goment kicoyo ne ki airon ki lobo ma obolo. Donyo-katek man tye ka powo teko weng pa kanisa. Miyo kanisa ki teko pa goment bino kelo adaa marac. Dano dong gumedo cobo ribo me kuc pa Lubanga. Giketo tekogi i politiki, ki gidonyo katek ki papasi. Ento cawa bi bino ma Lubanga obi miyo kum botgi ma gigoyo cik ne peke, kadong ticgi marac bi dwogo botgi kene. The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> I cal ma nyutu tic pa Kirisito pi wa, ki keco ma rwate pa Satan i kom wa, Joshua obedo calo jadolo madit, ci kwayo i kom jo pa Lubanga ma gi gwoko cik pa Lubanga. Ka cawa acel, Satan nyutu jo pa Lubanga calo lujwero richo madit, ci cweyo i anyim Lubanga rek me richo duto ma otemo gi wek gitim i kare me kwo gi weng, ci goyo yubu ni, pien balgi, keta gi i lwetne wek onego gi. Omiyo yubu ni pe kikigwoko gi ki lami pa Lubanga ma timo tic, i kom lwak pa marac. Opongo ki cwinya marac pien pe twero otuko jo pa Lubanga i pac, ka ki kacel ki lobo, wek gi miye ni gi gwoko cing iye weng. Rwodi ki lalo lobo ki gavana gi keto i gi tam pa Antikrisito, ci ginyutu calo nyoka madit ma woto me lweny ki jo maler—gi ma gi gwoko cik pa Lubanga ci gi yie pa Yesu. I goro gi ikom jo pa Lubanga, ginyutu keken ni gi bene obedo balo me yero Barabbas i kabedo pa Kirisito.

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> Lubanga tye ki wero kede lobo. Ka cing obedo, ki buk bi yabo, tye ki kom ma pire tek me dwogo, ma kabed kombedi myero miyo lobo obaya ki oyubu, ka ngat pe ginyikgi, ki pe gilawogi gi luk pa Satan ki bongwiny pa en. Lubanga obikwayo lobo me dwogo kom pi tho pa Wod-gi ma ocweyo keken, ma kun ducu lobo dong osurubiyo odoco, ki okwero ne piny acaki i lago pa jo pa En. Lobo okwero Kristo i dano pa jo-lunyero pa En, okwero lok pa En kun okwero lok pa lanen, apostol, ki lakica. Gikwero jo ma obedo latic kacel ki Kristo, ki pi man gibino dwogo kom. Testimonies to Ministers, 38, 39.

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