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# The Book of Daniel - Number One-Hundred and Thirty-Eight

Buk pa Daniel - Namba 138

Unveiling Daniel 11: A Prophetic Journey through History

Kwanyo cal woko pa Daniel 11: Wot me porofeci ma dirica i histori

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Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Lok me 40 i But me 11 pa Daniel obedo acel i lok ma pire tek loyo i Lok pa Lubanga. Histori me por lok pa lanabi ma ki nyutu iye gin aye kabedo ma lagoro iye lagoro i kit ma Ezekiel oneno kikano kacel. Ki kare me agiki pa movimenti pa Millerite i 1798, kede bene ki kare me agiki pa movimenti pa malaika me adek i 1989, ki nyutu histori me iye kede me bwa pa jo Lubanga me cawa me agiki. I lok eni tye waco me kwero ma tye ka rwatte, ma obino ki malaika me acel i 1798, nyo i Cik me Sande me lok me 41. Lok eni nyutu kwero me yeny pa Kanisa pa Lubanga, ma cako ki jo ma otho, nyo i keto muhuri pa jo 144,000, ki Lubanga obolo woko Adventism pa Laodicea ki i kamwa pa en.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

Lok me gin matime, kun rwatte ma kelo tho o timme bot kit pa Paapa i 1798, nyaka i cik 41 kun rwatte man ogedo, kityeko nyutone i lok me cik. Cik 41 anyim dong kityeko keto ne iyi kit me piny pa Lubanga ma kitimo gin ne, ma cako i cik meno, ka yweyo bedo matek matek. I kite me porocit man, cik 40 obedo agiki pa pot buk 11 me Daniel, ento cik 1 ki 2 me pot buk meno obedo cako. Pot buk 11 nyuto ribo pa Antikristo, ki pot buk 10 nyuto cako pa lok me neno pa Yoo pi Hiddekel, ki pot buk 12 nyuto agiki. Pot buk 10 ki 12 nyuto acakke ki agiki, ento pot buk 11 obedo ribo i tung cen.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Chapta apar ki chapta apar ariyo gin acel, pien, pe calo chapta apar acel, ginyutu kit me bedo pa Daniel ikom neno, ento chapta apar acel en neno keken. Chapta apar en litera ma acel i abece pa Ibrani, chapta apar acel en litera ma apar adek ma mube i abece pa Ibrani, ki chapta apar ariyo en litera ma agiki i abece. Neno pa Laryo Hiddekel en 'Atir'.

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

I pot buk apar acel, cako nyutu agiki, pien Kristo pe loko. Lok me agiki ma kinyutu i rek namba 40, en cawa me tem pa cal pa lagony. Cawa me tem eno ogiko ki lacar pa lagony, ma kinyutu i rek namba 41. Omiyo rek namba 1 ki 2 myero gikwano ikom cawa me ciino pa 144,000, pien cawa eni bene en cawa me cweyo cal pa lagony.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> Rwot onyuto an maber tutwal ni cal pa jagi obicweyo mapwod pe gityeko kare me poro; pien en obibedo poro madwong pi jo pa Lubanga, ki en obiketo dic pi kare weng pa gi...

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> Man aye tem ma jo pa Lubanga myero nongo en mapwod pe kiketo cal botgi. Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

Jwijwi tye alama me yoo aryo ma nyutu kare me agiki. I yore me dwoko kit pa Mose, ne obedo nywalo pa Aroon, ma i iyie adek anyim obedo nywalo pa Mose. I yore me dwoko kit me wuok ki Babilon ka dwoko hekalu, ne obedo Rwot Dario, ma i kare me anyim obedo Rwot Kiroosi. I yore me dwoko kit pa Krisito, ne obedo nywalo pa Yohana Batisita, ma i dwe abicel anyim obedo nywalo pa Krisito. I yore me dwoko kit pa Milerait, ne obedo tho pa twero pa papasi i 1798, ma i iyie acel anyim obedo tho pa Papa i 1799. I yore me dwoko kit pa malaika me adek, ne obedo Pulesiden Reagan ki Pulesiden Bush ma acel, ma gi aryo ginyutu 1989. I Daniel chapta apar, vesi acel, wan nongo ni Rwot Kiroosi kityeko nyute.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

I yore ma bino i chapta 10, waneno gin ma otime bot Daniel, ma kityeko nyutu anyim, mapwod pe Gabriel omiyo yaro me histori ma porofetik i chapta 11. Cyrus onyuto kare me agiki, pien con keken Cyrus, nephew pa Darius, onongo obedo ladit me lweny pa Darius ma okwanyo tho pa Belshazzar; ci mano onyuto agiki pa otongo me cawa 70, ma obedo kit me nyutu pa otongo me cawa 1260 pa Israel me Lamo i Babylon me Lamo, ki 538 ocito i 1798.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> Macalo kede nyith pa Isra’el ma gicano gi i Babilon ikare me gologi ki piny, onongo Kanisa pa Lubanga i piny obedo i oturu ikare man ma bor matwal me loro ma pe giko. Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Agiki me mwaka 1,260 i 1798 oketo lanyut ni en obedo “kare me agiki”; kamano bende, agiki me mwaka 70 oketo lanyut me “kare me agiki” pi lok me con eno. Darius ki Cyrus gin aryo ginyutu i tho pa Belshazzar ki i agiki me lobo pa rwot me Babylon; pien Cyrus, calo lati madit me lweny pa Darius ma omoko tic, onongo tye ka miyo calo Darius. Ka George Bush me acel kimiyo iye rwom me Purezidenti i ceng 20 me Dwe Acel, 1989, Reagan onongo bedo Purezidenti pi ceng 19 me acaki me 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Larec me Hiddekel ocako i kare me agiki, i mwaka me adek pa Cyrus. Ka Gabriel ocako yaro bot Daniel lok me con me porofet ma i gony apar acel, en cen owaco mwaka me acel pa Darius, me cweko piny maber ni larec me lok me con me porofet ma onongo obedo piny me nyuto bot Daniel obicako i kare me agiki ma ogiko lacen, i 1989, pien porofet weng gicoyo mapol ikom nino me agiki loyo nino ma gibedo kwede.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Ento an abi nyiso in gin ma kicono i buk me adier; i gin eni pe tye ngat mo ma obedo kwede an, makato Mikael, rwot wun. Kadong an, i mwaka me acel pa Dario ma Mede, an keken, acungo me moko iye ki me miyo tek iye.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

I mwaka me acel pa Dariuso, ma nyutu “cawa me agiki” pa 1989, Gabrieli “ocung”, me nyutu ni i “cawa me agiki” malaika obino. I 1798 malaika me acel obino, ci i 1989 malaika me adek obino. Pe otime ni “keto kite” pa malaika me adek ocako, ento i 2001 ka kwena pa malaika me adek omiyo twero, con ocako; ento bino pa malaika me adek i 1989 kiketo calo Gabrieli “ocung” i “cawa me agiki”. Gabrieli bitye ka nyutu Daniel “gin ma kirek i Buk pa Adwogi,” ci “neno me Hiddekel” tye ki “kite” me “Adwogi,” ma Gabrieli tye ka bi yaro.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

I pot buk apar, rek apar angwen, Gabriɛl dong owaco bot Daniel ni gin ma onongo owaco i neno ma i Hiddekel, en “gin ma bi otime bot jo Lubanga i nino me agiki.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kombedi abino me poyo bot in gin ma bi time bot jo pa in i kare me agiki; pien dong yer man obedo pi kare mapol. Daniel 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Ves aryo me Chapta apar acel me Daniel nyutu ngec ma kityeko yweyo i cawa me agiki i mwaka 1989, ki ma kinyutu ngo ma “bi opoto” jo Nyasaye “i nino me agiki.”

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Kombedi an abi nyutu in ada. Nen, pud rwodi adek bi aa i Peresia; en ma angwen bi bedo ki jami mamite mapol, maloyo gin weng; ki teko me jami mamite pa iye, bi tongo gi weng i kom lobo Giriki. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Cyrus obedo calo rwot mar aryo ma bino ci 1989. En obedo rwot pa Medo‑Persian, ma calo lobo me rwot i porofesi pa Bibul i cawa me agiki, ma tye ki opok aryo, ma opok aryo ginyutu iye Medes ki Persians. Inyima rwot mar aryo pa lobo me rwot pa lamunu pa piny ma tye ki opok aryo, i cawa me agiki i 1989, bino bedo rwote adek (Clinton, Bush ma agiki, Obama), ci dong bino bedo rwot acel ma tye ki cente mapol maloyo gi weng. Rwote adek ma obedo inyima Bush me acel, gityeko nongo cente mapol inyim kare ma gityeko bedo president, kede keken pien gityeko bedo president. Trump, mar angwen ma tye ki cente mapol loyo, ki en obedo president ma tye ki cente mapol maloyo i kare weng, pe onongo ogamo cente pien obedo president, ento maloyo pi tic pa kwanyo cente i ot ki piny, mapol anyim oyaro bedo president.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

I kare macon, ka i yore me rwom, Presiden me acel pa United States en onongo Presiden ma tye ki cente maloyo loyo i mukato pa Amerika. I kare mapat ki Donald Trump, George Washington onongo Presiden ma tye ki cente maloyo loyo i mukato pa Amerika, macalo Donald Trump, onongo ogamo cente kun cato cente i jami me piny ki ot. Washington kede Trump aryo obino i keno pa Presiden ki i kabedo me politika ma pe gang-geng. Washington onongo, makwongo, rwot me lweny mapat ki bedo Presiden; Trump onongo latic me cente kacel ki ngat me televizyen, ma, macalo Washington, pe onongo tye ki tem me politika con.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

Purezidenti aryo gigeno pi kit cwinye ma tek ki yore me lalo, ento gi oyaro kit magi i yore ma opoko tutwal. Washington gigeno pi lideresip ma otye ki twol, cwiny ma pe ocuk, ki geno i iye, kacel ki bedo ma oyubu jo weng i kare me Lweny me Revoluucen ki i mwaka me acaki pa Ripablik; kacce Trump bene gigeno pi yore ma obed ki teko i lalo ki i telo piny. Washington ki Trump obedo gin ma oketo kontroversi madwong, ento pi kome ma opoko tutwal. Washington, ka kikwayo ne madwong i wang jo mapol, oyudo kritisim i cawa ne pi jami mapol, keken kwede neno pa iye ikom slavery. Kare pa Trump calo Purezidenti kiketone ki kontroversi mapol, keken kwede tic pa iye me “mean tweets” i social media, coyo polosi me “America-first”, kacel ki ngec pa iye keni.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Piresident ma lonyo madwong loyo weng, ma bende obedo ma abicel acel, obedo me yubu twero pa deragon me lobo ducu. Ka wa keto mukato me vas aryo me chapta apar acel ikom mukato me kare me 1776, 1789, ki 1798, wa nongo ngec mapol ma cwalo lok bot piresident me agiki pa 'beast' me piny, pien Yesu nyutu agiki ki cako. Kare aryo ma acaki, ma gicwalo kwede 1776 ki 1789, gicwalo lami aryo me nyutu ni piresident me agiki obi obedo piresident ma abicel adek, ma obedo i tung me abicel aryo. Trump obedo piresident ma abicel acel malubo Reagan, kede ka obedo piresident ma abicel adek, obi obedo 'i tung me abicel aryo'. Piresident me agiki, ma bende obedo piresident ma abicel adek, obi bedo rwot ikare ma United States obi timo cal 'bot ki me' 'beast'.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Piresidenti ma tye ka loyo ka United States gicweyo kica pa lewic, myero en obedo ma aboro, ma aye pa abiro, macalo kit ma Peyton Randolph ki John Hancock gi mi cing. Papasi obedo wii ma aboro ma onongo obedo pa abiro, kede ni en oyudo lak me porofesi ma ogamo tho. Me bedo kica pa Papasi, piresidenti ma aboro ma aye pa abiro, myero bene obedo ki lamal me porofesi ma nyutu ni en 'kicako iye lak' onyo 'kigamo tho'.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Tul pa Papa onongo o nongo bal me tho ki teko pa draagon (Faransa), teko pa draagon ma tul pa Papa onongo tye ka lwenyo kwede kobedo ki cawa ma Paulo onongo onyutu ni ‘misiteri pa richo’ (dano me richo) dong tye ka timo i cawa meno. Draagon pa peganisimu onongo ogengo tul pa Papa ki cwako kom, ma otime i mwaka 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Cako pa lwak pa Papa nyaka giko ne ma agiki, en tye ka lwenyo ki tego pa nyoka madwong’. Cal pa lwak pa Papa myero cal bene olwenyo ki teko pa nyoka madwong’. I Revelation 17, lwak pa Papa, ma en aye wi me 8, ma obedo i tung pa wi 7, piny agiki gitwako ne ki mac, ki ringi pa en gimyem gi Rwodi 10. I tho aryo (1798 ki i kare me agiki), lewi pa Papa ogeno ki teko pa nyoka madwong’. Pi United States me yubo cal me lewi, Pulezident ma namba 8 myero bene ogeno ki teko pa nyoka madwong’ ma onongo tye ka lwenyo kwede, ki Rwot ma namba 6 inyuma pa kare me agiki i 1989, en aye Rwot ma omacoyo tego weng pa nyoka.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan obedo Protestanti ma ocako woko ki yore, ento George Bush acel obedo globalist ma atir ma tutwal. Lok mamegi ma ngene maber acel obedo kany, ka onwongo owaco lok ma pe atir, i 18 August, 1988: “An aye ame pe abi yiko malo tax. Opponent mamega kombedi owaco ni obi yiko gi malo calo yore me agiki, onyo yore me adek. Ento ka dano me polotiki owaco kamano, i ngec ni man aye yore acel ma obi cito iye. Opponent mamega pe obi weko woko yiko malo tax. Ento an abi weko woko. Congress obi koko an ni anyiko malo tax, abi waco pe. Obi koko, abi waco pe; obi koko odoco, kede gin weng ma atwero waco botgi obedo man keken: kwan cing pa an: pe tye tax manyen.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

Poki ki boko pa lwak meno, ma obedo kit ma rwate ki lami pa teko pa lacere, lok pa en ma loyo nying madit ne tye i Joint Session pa Congress i ceng 11 me September 1990, kun owaco ni, "Kombedi, wa neno piny manyen ma obino i wang wa. Piny ma iye tye atir atir twero me bedo pa yore manyen me piny. Calo i lok pa Winston Churchill, 'world order' ma iye 'cik me bedo atir ki rwatte maber ... gigwoko jo yot i kom jo tek ...' Piny ma iye United Nations, kikwanyo woko ki 'Cold War stalemate', tye kacung me tyeko woko wino macon pa jo ma gicako ne." Bush madit obedo globalist, ata ka oyaro ne calo Republican.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton obedo Piresidenti ma acel me timo ceremonia me keto iye kom i Lincoln Memorial; man nyutu ni ogoyo tung bot Lincoln ka oketo wang anyim bot obelisk me Washington Monument, obeliski ma i iye opong ki cal me Freemasonry. Obeliski con, kacel ki cal me Freemasonry ma oyer me wang anyim ka oketo cing me woro Constitution ka pe adaa, onyutu pe keken ni otyeko ogoyo tung bot cal me kwallo otum me Lincoln Memorial; ento bende kabedo pa mukato ma Clinton oyero i kare meno rwate ki lok me yeko kom ma o waco, ma iye okwedo dwong bot purofesa ma otyeko kwayo ngec bot ne i Yunivasiti pa Jesuit ma otyeko wot iye.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Profea Carroll Quigley, onongo ocoyo buk ma nyinge: Tragedy and Hope: A History of the World in Our Time, ma kicwalo iye i 1966, ki gigenyo maber kacel ki piny weng ni obedo calo ‘Bibil pi tam me globalist’. Cal ma Koran obedo i bot Islam, ki cal ma Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, ma Albert Pike ocoyo, ma kicwalo iye i 1871, kigenyo ni obedo nyutu ma opong loyo weng me pwonye ma esoteric pa Freemasonry; onyo calo The Book of Mormon i bot Latter Day Saints, buk pa Quigley obedo Bibil pa filosofia me globalist. Mapol ne ongenyo ka Clinton ogamo Mohammed pa Koran, onyo ka ogamo Joseph Smith pa The Book of Mormon, ki acel acel ne ongenyo ngat ma nyinge Albert Pike, ento manok ne ongenyo ni gamo pa Clinton bot Quigley orwate ki ajenda me globalist ma en kene, ki kwanyo woko yore me cik ma Abraham Lincoln onongo nyutu.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

I waco ne, Clinton owaco ni: "Ka an obedo dano matino, awinyo lalo pa John Kennedy me bedo jopiny. Epiromo, ka an obedo lacen i Georgetown, awinyo lalo man, ma lapwonj madit ma ki nying ni Carroll Quigley ocwero maber, ma owaco wa ni America obedo piny madit loyo piny weng i gin ma otime, pien jo wa kare weng guye i gin aryo: ni kinye romo bedo ber loyo tin, kede ni dano acel acel wa tye ki tiro me kica pa cwinya pa dano pire kene me miyo obed kamano." Tamac pa Carroll Quigley i kom kit me "make America great again" obedo ni United States obed cweyo twero me piny ne i lwete pa United Nations. Clinton obedo Democrat, dano me lobo weng, lacwak pa dragon.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

"Calo won, calo latino", George Bush ma agiki, obedo globalist, kede calo wonne bene, globalist ma owaco ni en Republican. Apul pe poto matwal ki yio. Baibul cwalo penyo: "Ngat aryo romo woto kacel, ka pe gicono?" Gin ma mito keken, obedo lubo tic mapol ma Bush ma agiki otimo kacel ki Bill kede Hillary Clinton, me neno ngat mane ma Bush ma agiki ocono kwede.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama owaco lok makato ikom dwogo United States i kit ma pire tek i tung me kampeni, kombedi mapwod pe giyero ne Piresident. I Dwe me Apar 30, 2008, i Columbia, Missouri, Obama owaco ni, "Wa tye ki ceng abic me cako dwogo United States of America i kit ma pire tek." Lok man obedo but pa kwena madit pa Obama me "hope and change", ma obedo gin mapire tek i kampeni pa ne pa Piresident me 2008, ma ocwalo piny ni rwatte pa ne tye ki yubo cik ma dit kede woto i tung mapat pi piny. Tung ma odugo piny iye obedo i cik pa dragon pa globalism, ma orieny bot jo mwor, ma cwiny tye bot "abortion", ma orieny bot "carbon fuels", ma orieny bot America ento cwiny tye bot globalism, "Diversity, Equity, Inclusion", tar ma pe adok ada me "Critical Race Theory", kede mukene mapol. Obama pe obedo keken calo lamonyo lwak; obedo, ki kombedi tye, lamwongo pa agenda pa globalism me teko pa dragon.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Ento Trump, ma pe rwate ki lapolitiki manyen ma kit weng, otyeko lok ma owaco mapol maloyo Purezidenti aboro mukene i kare ma ocako ki 1989, ka gicono weng. Oketo cwiny i dwoko Amerika obed madit dok cen; i temo man, omonjo twero me globalist ma tye, pe i United States keken, ento i lobo weng.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden pe tye ki gin me nyutu mo weng ni en obedo gin mo ma pe obedo globalist moko.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Lacwee pa Katolik otelo lweny ma opongo cawa ki teko pa dragon, ci ladit me Amerik ma tye ka loyo ka United States kiko cal pa Papasi, bino, ki myero me poro, bedo i gonyo ki teko pa dragon. Pe tye ladit me Amerik mo keken matye dong kwo, ka cen Donald Trump, ma binen otelo lweny ki teko pa dragon; pien Democrats tye ka nyutu pire tek ni gi obedo jo me piny weng (dragon), ci George Bush ma agiki, ne obedo macalo wiye (Republican ma oyaro ni en, ento me adada en dragon me piny weng), pien Yesu kare weng nyuto agiki ki acaki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> Tur madwong tye ka kuro jo pa Lubanga. Tur tye ka kuro piny weng. Lweny ma madwong loyo i kare weng dong tye i anyim wa tutwal. Gin ma, pi cawa mapol loyo 40, wa, ki twero pa lok pa lacar, oyaro ni tye ka bino, kombedi tye ka time i wang wa. Kombedi dong lapeny me yubo Cik madit me lobo me yengo twero me cwiny kikwayo matek bot jome yubu cik pa lobo. Lapeny me cwal ki cik me gwoko Sande dong obedo acel i gin ma lobo weng mito kede ma tye ki dwong. Wa ngene maber ngo ma obino bedo adwogi pa timo man. Ento wa tye otum pi lapeny man? Wa otimo maber tic ma Lubanga omiyo wa, me miyo jo ciko ikom gony ma tye i anyimgi?

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> Tye jo mapol, ka keken i tung jo ma tye i lutic man me yiko cik pa Sande, ma pe gi neno adada ma bi aa ki tim man. Pe gi neno ni gi tye kagoyo atir ikom twero pa geno. Tye jo mapol ma pud pe gi ngene dwoki pa Sabato pa Baibul kede piny marac ma kit pa Sande ocungo iye. Tugedo mo keken ma cwiny cogo i keto cik pa dini, atir en tic me weko piny bot Papasi, ma pi kare mapol obedo katime lweny pud-pud ikom twero pa cwiny. Bedo me gwoko Sande, calo kit ma gicako nyinge ni pa Kristiani, oweo kwo ne bot ‘misteri me bal;’ kede yiko ne bi bedo yaro atir yore me tic ma obedo kidi me cing pa Katolik Roma. Ka piny wa bi weko woko yore me gamente ne ki keto cik pa Sande, Protestantisimu i tic man bi medo cing ki Papasi; pe obedo gin mo mapat, ento obedo miyo kwo bot nyodo ma goro, ma pi kare ma lenge obedo kikenyo maber cawa ne, me rwenyo odoco i laler ma goro matye i tic.

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> Ka dong opong piny, Dul me Yubo pa Lwak, ka timo teko me yubo cik pa dini, bino nyutu pe yweyo ma maromo ceke ki gwoko-piny ma otyeko loyo i kare mukato. Kare meno kacel me dano gicako twero ma romo me Lubanga; gi kwanyo woko twero pa cwiny i bwo teko maracgi, ci keto i cell, cweyo woko ki piny, ki tho omede bot jo ma giconye i cik ma giwaco. Ka tic pa Popi onyo yore pa en kiketo odoco iye cik wek obed ki teko, mac me guro gubed kicako pwodho odoco i kom jo ma pe gibalo cwinygi ki atir pi yweyo bot bal ma rwate ki dano mapol. Tim marac man dong tye i tung me time.

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> "Ka Lubanga omino wa ler ma nyiso peko ma tye anyim wa, wa romo bedo maler i wangene nining ka wa pe watemo weng ki twero wa me kelo ne i bot jo? Wa romo bedo kuc me weko gi me moko lok ma madwong man labongo miyo gi ngec?" Testimonies, volume 5, 711, 712.

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