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# Panium - Number Ten

Panium - Namba Apar

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Doko malo ki poto pa ogandani: Keto cing pa 144,000 ki gin ma otime con pa lok pa lanen ma i mung pa Daniel 11:10–16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Wii me lok i rek apar acel ki apar aryo en aye doko malo ki doko piny pa Rwot me tung cen, macalo kede agiki pa doko malo ki doko piny pa United States, ma ki nyuto i Pulesiden ma agiki i rek aryo, ki macalo lami me piny ma agiki pa teko me Dragon; agiki pa doko malo ki doko piny pa United Nations ma ki nyuto i rek adek ki angwen. Rek abic dok obino i abongwen nyutu gin ma otime pa teko pa Papa ki 538 okutu i 1798. 538 nyuto keto teko pa Papa, 1798 nyuto ruro me tho pa teko pa Papa, eka rek abic dok obino i abongwen nyutu agiki pa doko malo ki doko piny pa le. Rek apar nyuto 1989 calo bedo piny pa Rwot me tung cen, ma ki nyuto i Soviet Union ma otyeko woko.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> Piny mo keken ma obino i wang tic, kimiyo twero me bedo i kabedo mere i lobo, pi ki neno ka obino tyeko kica pa ‘Lagwoko ki Jamaleng.’ Lok me anena oyaro cako malo ki boto pa cing madit me lobo—Babulon, Medo-Peresia, Gerik, ki Rom. Kede cing keken magi, calo kwede piny ma twero gi obedo matin, gin ma otime con odwogo pire kene. Keken tye ki kare me tem; keken pe otyeko tem; dwongone oboto; twerone ocweyo; ci kabedo ne ocoko kwede moro mukene. . . .

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> I gin ma otime i cako ki poto pa gweng, calo kityeko yaro peya i pot pa Coc Maleng, myero gi pweny ni lamal ma nen keken, lamal me piny, pe tye ki rwom. Babilon, ki twero weng pa en kede lamal pa en, ma kit ma calo en piny wa pe otyeko oneno doki,—twero ci lamal ma bot jo me cawa nen gi neno calo gin mariber ki me odong maber,—nen cente ni en obaro woko tutwal! Calo “lat pa olum” ogwec woko. Kamano, gin weng ma pe tye ki Lubanga pi tyen ne gibale woko. Keken gin ma kigubo kwede ki dwaro pa En, kaci yaro kit pa En, romo odong. Cik pa En gi aye keken gin mariber keken ma piny wa ngeyo. Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Gere 11 ki 12 nyiso ceto ma agiki kede bolo ma agiki pa Rwot me tung’ piny, ma kiyaro ne calo Russia. Gere 13 ki 15 nyiso ceto ma agiki kede bolo ma agiki pa United States. Lok me lanen weng me Poti 11 kityeko cweyo i yore pa ceto malo kede bolo pa ker. Ngat ma tye ka kwano ikom lanen myero paro ada man, ka obino tye ki twero mo me poko maber lok pa lanen me Poti 11.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Adwogi ma i gang pa Daniel chapta apar acel obedo ni, en tye ki cal ma gidok dok me nyuto cungi ki poto pa piny pa rwot. Ka Dako White owaco ni, “Piny pa rwot Medo-Persia opoto, kacel ki piny pa rwot Grecia ki Rome,” obedo ka tye ka nyutu “Grecia” calo “dragon,” “Rome” calo “beast,” ki “Medo-Persia” calo “false prophet.” Obedo ka tye ka nyutu cungi ki poto ma agiki pa piny pa rwot me i piny, ma tye ki “dragon,” “beast” ki “false prophet,” ma gicako cungi gi i “Sunday law” ki gikelo piny i Armageddon, i tyeko me Revelation 16:12-21. Obedo ka tye ka nyutu jo pa Lubanga bot “cungi ki poto pa lwak, macalo kityeko pwonye maber i pot buk pa Lok Maleng’,” calo kit me neno ma myero gitiyo kwede, “mondo gupwonye ni cwec me woko keken ki cwec pa piny pe ki wel.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Pim ma wa myero wapwonye ni “pe tye ki wel lagam ma i wang keken ki pa piny,” en me nongo ngec mapol ni “gin weng ma pe tye ki Lubanga calo piny ma kitero iye, gipoto.” Omiyo, bedo ki Lubanga onyo pe bedo ki Lubanga calo piny ma kitero iye, en gin me bedo onyo tho. Ki kono i yweyo me tam eni, Sister White dong tito ngo ma nyutu bedo ki Lubanga calo piny ma kitero iye, ka owaco ni, “Pire keken gin ma kigoyo kwede ki mit pa En ki ma nyutu kit pa En romo bedo kare malac.” Otyeko yaro ni gin weng ma pe tye i piny ma kitero iye ki Lubanga gipoto; ki ni, me gin ma kityeko yubu i piny ma kitero iye, kit yaro ne obedo aryo: ka gin “kigoyo kwede ki mit pa En,” ki ka gin “nyutu kit pa En.” Kit pa En obedo piny ma kitero iye pa En.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Ci, i agiki pa paragraf, owaco ni, “Cik pa En en gin ma matir keken ma piny wa ngeyo.” Kit pa Lubanga obedo cik pa En, kede cik pa En nyutu kit pa En. Obedo lok me kwo onyo tho pi kit ma dano weng turre ki Lubanga, ma calo kome me gin weng. Arwate ni kit me kome pa chapta apar acel i Kit Daniel ocweyo ikom lok pa medo ki poto pa piny pa rwot. Tye rek acel ma i iye mino cwiny ako wa ngec pi yo me kwan ma tye kakare.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> Tye pwony me kit pa con ma pe myero okwero. Kit pa con ma maleng obedo acel ikin gin me pwonyo i kole pa lanabi. I keto lok pa kit ma En otimo kwede ogwanga, rup cing pa Yehova kicoyo iye. Kombedi, wan myero waparo kit ma Lubanga otimo kwede ogwanga pa piny. Wan myero wani i kit pa con tyeko pa porofesi, me pwonyo tic pa Gwoko pa Lubanga i dwoko kit ma dit, kede me ngeyo wot anyim pa gin ma time i cayo ogwanga pi lweny me agiki me rucu madit. The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Kwano me gin pa con ma kigwoko maleng, kiyaro ne calo kwano ikom kit ma Lubanga tiyo kwede jo me piny duni, kacel ki loro pa Lubanga ma pa cingi i tim pa yubo odoco pa En; kono bene con ma kigwoko maleng tye ki rek aryo me kwano: rek ma i woko ki rek ma i iye. Dwaro me ticoyo gin pa con i moko adwogi me Lok pa Porofeti pa Lubanga, obedo me tiyo ki gin pa con ma porofeti, pi “ngeyo wot pa gini i cobo ki cweco pa piny mapol pi lweny me agiki i Lweny Madwong.” Lok ma con ki Dako White, kikawo ne ki i yaro ma poyo ngec maber tutwal ikom mito ma tek me yiko rwom me porofeti pa gin pa con ma maleng, ma obedo i kom twolo me kit ma ki nyuto iye i “yilo ki pobo” me lobo me rwot.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> Me yubo me tic pa Kristiano, jo mapol paro ni myero gubedo ki nywako ngec mapol ikom coc me kit ma otimo con kede coc me tam pa Lubanga. Gicako ni ngec man bii konyogi i pwonyo Injili. Ento kwano ma tek ikom par pa dano kelo me moyo teko pa tici gi, pe kelo me medo tekone. Ka an aneno ot me buk ma opong ki buk madongo me ngec pa kit ma otimo con ki me tam pa Lubanga, aparo ni, ‘Pingo igamo cente pi gin ma pe obedo makati?’ Chapta abicel pa Yohana waco bot wa mapol loyo gin ma twero nongo i coc macalo magi. Kristo waco ni: ‘An Atye Makati pa Kwo; en ma bino bot An pe dong bii cwac; ki en ma geno i An pe dong bii mito pi.’ ‘An Makati ma tye kwo ma o aa ki polo; ka ngat mo ochamo ikom Makati man, obedo kwo matwal.’ ‘En ma geno i An, obedo ki kwo matwal.’ ‘Lok ma an waco botu, gin en Jwii, kede gin en Kwo.’ Yohana 6:35, 51, 47, 63.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> Itye kit me kwano lok me con ma pe rwate ni marac. Lok me con maleng obedo acel ikin tic me kwan i ot me kwan pa Nabii. I coc pa kit ma En otimo kwede piny mapol, ginyutu tuk pa Jehovah. Kono kombedi wan myero par ikom kit ma Lubanga otimo kwede piny i lobo. Wan myero neno i lok me con kaka lok pa Nabii opongo, wankwano kit ma gwok pa Lubanga tye timo i tim me toko madit, ki ngeyo maber ikom donyo cen pa gin ma timore i cobo ki loro pa piny mapol pi lweny ma agiki pa lweny madit.

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> Kwano macalo eni bimiyo wa neno kwo i wang rweny ma malal ki ma omako weng. Bikonyowa me ngiyo gin mo ikome kube ne ki gamo ne, nining ma lamal wa rwate kacel i rwate madwong pa lwak pa dano ki ogwanga, kede nining maloyo yubu ki pinyruo pa lim acel i rwate bedo bal bot weng.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> Ento lok me kit ma otime con, macalo kit ma gikwanyo te, tye ikom jami ma dano otimo: lonyo ne i lweny, ki bedo ma olare i nongo teko ki bedo madit. Tic pa Lubanga i kom jami me bedo pa dano dong gityeko wilo neno ne. Dano manok gikwano kit me timo dwaro pa En i cako woto malo ki poto piny pa kabilo mapol.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> Kadong, i rwom madwong, kwan pa Lubanga, macalo kit ma gikwano kede gipuro, en keken obedo coc me paro pa dano, ma tic keken me ‘goyo bwony i tito ki lok mape tye ki ngec.’ Mede matek, lilac ma i cweyo buk magi mapol pe obedo mit madwong me nongo kec pa wic ki pa cwinya; ento obedo mit ma lamal me bedo ki ngec kwede jo me filosofa ki jo me kwan pa Lubanga, mit me nyutu Kirisitiani bot jo i lok me ngec ki i yele me lok.

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> Pe buk weng ma kiketo i coc twero tic me kwo maleng. ‘Pwon ki An,’ owaco Lami Pwony Madit, ‘ket nira pa An i wiinu,’ ‘pwon kica pa An ki piny cwiny pa An.’ Malo pa ngeyo pa wiyi pe bi konyi i loyo lok ki cwinyo pa dano ma tye ka gutho pien pe gitye ki mogo me kwo. I kwan pa buk man, i yeki gi me dwogo kabedo pa pwony ma tye ki timo, ma myero ipwon bot Kristo. Ki adwogi pa kwan man, pe giponga cwiny pa dano. Matidi keken i yeny ma leyo wiyi tutwal obedo ma keto gin ma bi konyo ngat me bedo latic maber me cwinyo.

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> Yesu obino ‘me tito Lok maber bot jo ma pworo.’ Luka 4:18. I pwony ma otimo, otimo kwede lok ma yot loyo weng kede alama ma piang loyo weng. Kede gicoyo ni, ‘jo ma piny gityeko winyo ne ki kica.’ Marko 12:37. Jo ma tye ka temo me timo tic pa En i kare man mito neno ma piny loyo i pwony ma omiyo.

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> Lok pa Lubanga ma tye ngima gin pwonya madito loyo pwonya weng. Jogi ma gitimo luyot i bot jo myero gicam makwongo pa ngima. Man bimi gimi twero pa tipu; ci gibed ki twero me timo luyot i bot dul jo weng. The Ministry of Healing, 441-443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Sister White dong poyo ni ngeyo kit ma twero pa Lubanga tye ka tim i keto rwot kacel ki kwanyo rwot ki woko, malubo yero pa rwot, obedo filosofia ma en ada me kwano lok me mukato.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> I mukato pa piny, lami lok pa Lubanga romo neno kit ma porofesi pa Lubanga otimore atir kakare. Babilon, ma i agiki ocop ogire ki ocule, ogiko woko pien i bedo maber rwodi ne giteno ni gibedo peke ki Lubanga, kacel gikwanyo kica pa piny pa rwotgi i tim pa dano. Kwer pa Polo otyeko okwanyo i piny me Medo-Peresia pien iye cik pa Lubanga ogoli gi cing. Lworo pa Rwot pe onongo nongo kabedo mo i cwinye pa jo mapol-lapol. Tim marac, kwero nying Lubanga, ki kwor omako piny. Piny me rwot ma ooro kacen onongo bedo marac loyo dok opong kwor; kacel, gine obur piny dok obur piny mapol i atura me kit maber.

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> Teko ma rwot weng i lobo timo kwede, en ma ki mino ki Polo; kendo i kit me tic mamege kwede teko ma ki mino ne, ber bedo mamege otere iye. Bot acel acel lok pa Lacung Maleng en ni, ‘An agomoni, ento pe i ngen an.’ Isaia 45:5. Kede bot acel acel, lok ma ki waco bot Nebukadneza i kare macon, obedo pwonya me kwo: ‘Cwodo woko richo mamegi ki timo kakare; kede tic mamegi ma pe kakare, ki nyutu kica bot pworo: ka romo bedo me medo kuc mamegi.’ Danyel 4:27.

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> Me ngeyo gin eni,—me ngeyo ni ‘timo maber yweyo piny malo;’ ni ‘kom rwot kiketo pire ki timo maber,’ ki ‘gicungo en kede kica;’ me ngeno kit ma yore magi tye katimo i nyutu pa twero pa En ma ‘okwanyo rwodi woko, ki oketo rwodi,’—man aye me ngeyo filosofia pa lok pa kare. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> I lok pa Lubanga keken aye gin man kityeko paka maber. Kany kinyuto ni twero pa lobo ceke, calo pa dano acel acel, pe obedo i jami ma nen calo me konyo gi wek pe romo loyo gi; pe tye i dwong ma gi gepako. Ki pimo ne ki yie maber ma gitye kwede ka gityeko dwaro pa Lubanga. Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Gin ma tyen i nyig lok apar acel ki apar aryo, en donyo malo ki poto piny pa Rwot pa tung kinyi; ento, ma dong tye ki dwong madit, nyig lok magi nyutu keto cing pa 144,000, ki tem ma en me aryo i tem adek, ma ocake i kare me agiki i 1989, macalo kit ma ki nyutu iye i nyig lok apar.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Keto cing man ki nyutu kwede Daniel i obur pa leona, jo adek i lurig me mac, Daniel ki jo adek ma gilamo me ngeyo nino pa Nebukadneza pa cal me janyama i chapita 2, Daniel olamo lamo me Levitiko 26 i chapita 9, jo ngeyo ma ginen ngec me medo, Yosua ma bal pa iye kikwanyo i Zekariya chapita 3, Zerubabel i chapita 4, Yusufu obedo rwot me aryo i Misri, lunyodo pa Yesu i ot me malo pi ceng 10 mapwodo Pentekoti, jo Millerite i kemp-miting pa Exeter, Lazaro ma tye i anyim me proseson i Triumphal Entry, ki 144,000 i Apokalips chapita 7.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Ves namba apar acel ochopo i mwaka 2014 i cako pa lweny pa Ukrain, ki i Julai 2023 tem me wang, ma iye jo pa Lubanga “made white”, ocako. Lain namba abic i chapta namba apar acel obedo ves namba apar adek okato namba apar abic.

## Fifth Line Overview

Ribo pa rek ma abic

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Pien rwot me tung me bor obi dwogo, kendo obi cako kelo gin mapol madwong maloyo me con; kendo inyim hiny mogo obi bino adier ki lwak madwong kede rwatte mapol. Kendo i cawa meno gin mapol bi cako malo ikom rwot me tung me piny; kede bene jo kwalo pa yin bi ye wii gi me keto neno ma kinyutu; ento gibar. Omiyo rwot me tung me bor obino, kendo obi yiko got me lweny, kendo obi cano gang madwong ma ogengede tutwal; kendo lwak me tung me piny pe gibitwero cany, jo ma kityero pire tek pe; kede pe bitye twero mo me cany. Daniel 11:13-15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Lok magi otuk i 200 anyim Kristo, kacel gi tito Lweny me Panium, ma orwako rwodi ma tye ka mede kwedgi kacel ki cobogi. Kacel, lok magi tye piny i gin acaki ma ka Ruma pa joma pe luworo Lubanga ocako me yaro pire keken i gin acaki me Daniel kit 11. Lok magi bende orwako cako-malo ma agiki ki poto-piny pa piny pa rwot ma namba 6 i lagam me Bibul, kadong orwako gin acaki me Yesu Kristo odwogo i Caesarea Philippi, ka Pita onongo nyutu kabedo pa keto stambu pa jo 144,000. Gin acaki man tito cal pa keto stambu pa jo 144,000, ki bino pa temo ma adek i ikin temo adek me kit 12, ma okato 'pwodho, miyo maleng, ki temo'.

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Gonyo adek man gikelo wa i gonyo apar abicel, ma i kany giyaro cik me Sande i United States. Ka camp meeting me Exeter otyeko i Agwost 17, 1844, dake ma pe gicako ma jwii maber gicwalo kwena pa “Kwac me Otumalo” i twol me tung anyim pa United States i ceng 66. Tye kare ma dake ma pe gicako weng gicwake, ento dul acel pe tye ki mafuta, kede gin weng ma nyutu en. Ka kityeko loko nying Simon Barjona obed Peter, kicoyo alama me cigo pa 144,000. Cok ki kare en, Yesu ocako pwonyo jopwonye pa en ikom gin ma okube ki salaba.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Krosi obedo lanyut me giko kare me temo; ki William Miller, ma onongo kiginyo ne calo Yohana ma Baptiisa, ento Yohana bene onongo kiginyo ne calo Eliya, kiketo iye wek onyut “gin ma okube ki giko kare me temo,” macalo kit ma Yohana ma Baptiisa ki Eliya gutimo. Yohana owaco kamano.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ento ka oneno jo Farisi ki jo Sadusi mapol gubino i yik pa iye, owaco botgi ni, “O dul me twol, ngat ma omiyo wunu ngec me oo ki keco ma obino?” Matayo 3:7.

Elijah said it this way.

Eriya owaco ka ma.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Ci Ahab otimo opok me Asera; ci Ahab otimo mapol me ogoyo cwiny pa Ladit Lubanga me Isirayel, loyo rwote weng pa Isirayel ma onongo obedo con. I cawa pa Ahab Hiel me Bethel oyubu Jeriko: oketo wur ne ki Abiram, wod pa Hiel madit, ci oketo burene ki Segub, wod pa Hiel matidi loyo, kaka lok pa Ladit ma owaco pire kede Yoswa, wod Nun. Ci Elija, ma aa ki Tishbe, ma obedo i tung jo Gilead, owaco bot Ahab ni, “Ladit Lubanga me Isirayel tye kede kwo, ma anyimne acung, pe bi bedo nyek onyo kot i cawa magi, ento keken makwako waci.” 1 Kings 16:33-17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Ka waco ikom tic ma William Miller otiyo calo ngat me yubu i cawa me kombedi, Mego White owaco ni:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> "Ne myero ni dano gicwak woko i neno peko ma tye botgi; myero gi ocungo me yubu pi gintic ma lamal ma rwate ki giko pa kare me tem." The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Lok matidi abicel me agiki i Daniel 11 gityer calo ‘gin matime ma rwate ki giko me kare me temo.’ Ageng pa gin matime meno kikwanyo woko i cawa me agiki i 1989, ki gineno maber piny.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> Piri con mapat ki gobo ne i wi anywol, Lakony opwonyogi ni gubino gikwanyo kwo ne, ki ni obiro ohur dok ki i kwer; ki malak bene onongo tye kun inde me miyo lokne odog i wic ki i cwiny. Ento lupwony onongo gitye ka loro kwed me kare manok ki i yok pa Jo Loma, ki pe gicwako dwon ni En, ma iye kulu gi weng gicweyo, obino mede i tho me kekeny. Lok ma onongo gi myero gimen, gigolo i wicgi woko; ka cawa me tem obino, onongo ononge gi pe ki yub. Tho pa Yesu ogolo kulu gi weng calo ni pe onongo ocwinyogi anyim. En aye, i lok pa lanen, mabino kigolo bot wa piny maber calo kit ma lok pa Kristo ogolo piny ne bot lupwony. Jami ma ocakke ki giko cawa me tem, ki tic me yubu pi cawa me peko, giyaro maber. Ento jo mapol pe gi tye ki ngec maloyo ikom ada ma pire tek magi, calo ni pe kityeko nyutogi. Setan tedo i kare me kwanyo woko con keken ma twero miyo gi bedo jo-wii me gwoko kwo, ci cawa me peko obino ononge gi pe ki yub. The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Obedo i Kesarea Filippi, ma obedo Panium, ma gin verse 13 dok cen i 15, ka Kristo ocako opwonyo latic pa En ikom lacar, ki mano nyutu kit cing pa Exeter camp meeting nyo i October 22, 1844. I cakke me moyo me dwoko kit pa 144,000, “gin matime ma kube ki giko me tem” kigi yabo woko; i agiki me moyo pa 144,000, “gin matime ma kube ki giko me tem” kitye kiyabo woko iyie kit cing ma okano i verse 40.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> Tin, i cwiny ki i teko pa Elija ki pa Yohana Mabatisa, jo me cwal lok pa Lubanga ma oyerogi tye ka kwayo wii pa piny ma kityeko miyo ne bot tami me moko, pi tic ma pire tek ma peka bin otime, makato ki kato woko pa kare me tem, ki yubone pa Kristo Yesu calo Rwot pa rwodi ki Rwot pa jo rwot. Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

Gin matime ma rwate ki giko pa kare me tem, gin aye gin ma kiyweyo ipungu i kit me kare mukato ma ocan i lok 40. I Zechariah 3, agiki pa kiro me yeny kiyaro ki cal. Pwony pa Lamo oketo kacel lagam pa Zechariah ki jo ma kipungo gi ipungu i Ezekiel 9.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> Jogi pa Lubanga tye ka luro ki ka cuk pi tim marac ma timo i piny. Ki pi wanggi, gi nyuto jo marac peko ma gitye kede pien gitye ka taco i wii cik maleng pa Lubanga; ki peko me cwiny ma pe romo cwalo, gi poko gi i piny i wang Rwot pi kobo cik megi kene. Jo marac gi cwero peko megi, gi cwero waco megi ma pire tek, ki gi yaro gin ma gi miyo nying ni ‘pe ki twero’ pa gi. Ento peko ki poko piny pa jogi pa Lubanga obedo adwogi ma pe romo conyo ni gicako dwogo twero ki lamal me kit ma ogolo pi richo. Pien gicako bedo cok ki Kristo, ki wanggi gicako nen maber i maleng pa en ma opong kare, ka keni gineno maber mapol maraco mapol pa richo. Piny cwinyo megi ki poko gi i piny tye maloyo tutwal i wang Lubanga lobo cwiny me paco pire keken ki cwiny me yaro pa jo ma pe neno adwogi me luro, ma gi yaro miti pa Kristo, ki ma gi waco ni gi opong kare kono gitye ka gobo cik maleng pa Lubanga. Bedo mit ki piny cwinyo obedo kit ma mite me nongo twero ki golo lweny. Kor me lamal tye ka kuro jo ma gi tib piny i tung pa Msalaba. Oromo maber jo magi ma tye ka luro, pien giyub cwiny.

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> Jo ma tye ki geno, jo makwayo, gibedo calo ka kigengo gi kwede Lubanga. Gin keken pe gingeyo kit ma kigwoko gi matek tutwal. Kicano gi Satan, rwodi pa piny man tye ka yaro me goro gi woko; ento ka myero wangegi oyabe, calo ma wange lacim pa Elisa i Dothan oyabe, gibinene lami pa Lubanga ma gi cako kambi i tunggi, ki lergi ki dwonggi gicungo woko lut pa otio.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> Pien dano pa Lubanga kitye ka keto piny cwinya-gi i wang Ene, ka gikwayo pi cwiny maleng, kimiyo cik ni: “Kwany bino ma pe maleng woko ki i gi”; kede kiwaco lok me cobo cwiny: “Nen, atyeko kwanyo richo ni woko ki i in, kede abi keto i in bin me lwoko.” Lubuk ma pe ki bal me bedo maber pa Kristo kiketo iye nyithindo pa Lubanga ma kitemogi, ento gitie atir. Lutino ma odong, ma gityeko gweco piny, giketogi ki bino ma lamaleng; pe dong gibalo ki bal me yot marac pa lobo. Nyinggi gimako i Buk me Ngima pa Mien matino; gicono nyinggi i tung gin atir pa kare weng. Gijuko rwatte me lacam; pe gilwoko ki i lubegi pi wurom pa layeny madit. Kombedi gitye ki kuc maber mapat-ki-pat bot rwatte me laco me tem. Richo-gi kigolo bot laco ma ocako richo. Kede lutino ma odong pe keken kityeko yweyo richo-gi ki kimako gi, ento ki miyogi dwong. “Kopo ma ber” kiketo i wi-gi. Gibed calo rwodi ki jadolo bot Lubanga. Pien Setani tye ka cwal meco me coyo ka tye ka dwaro balo dul man, lakica maleng, ma pe romo neni, gitye ka cogo ka dwogo, gikiwa keto iye gi lacim pa Lubanga ma tye ngima. Gin eni gin ma gitye i wi Got Sayon ki Mien matino, kun gi nying pa Wu ma kicono i wii-gi anyim. Giwero wer manyen i wang kom pa Rwot, wer ma dano pe romo pwonye, ka ento gin kende 144,000 ma kigologi ki i lobo. “Gin eni gin ma giluwo Mien matino kama otero weng. Gin eni kigologi ki iye dano, gibedo me acoya bot Lubanga ki bot Mien matino. Kede i wicgi pe onwongo lok me lacam; pien gin pe ki bal mo i anyim kom pa Lubanga.”

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘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 everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> Kombedi dong otiyo piny ma opong opong waci pa Lacam mag eni: ‘Winyo kombedi, i Jozua, jadolo madit, in kacel ki lunyworo ni ma bedo i tung i cing in; pien gin dano me lamal; pien, nen, abi cwalo woko lati na, Lawi.’ Kirisito dong onen calo Luwar-gi ki Lakiwoko-gi. Kombedi ere, jo ma odong gin ‘dano me lamal,’ ka nyiko ki wii-piny me wot-gi i lalobo weyo kabedo pi mor ki dwong’ i wang’ Lubanga ki Twol. ‘I kare eno, Lawi pa Rwot obedo maber ki madwong’, ki nyim me piny obedo maber tutwal ki ma cwiny mito pi jo ma ogolo woko ki i Isirayel. Kendo obedo ni, gin ma odong i Siyon, ki gin ma otyeko dong i Jerusalem, binwongo gi maleng’, en, dano weng ma gicoyo nyinggi i iye jo tye kwo i Jerusalem.’ Testimonies, volumu 5, 474-476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Jo 144,000 ma i Buk me Revelation gibedo dul pa Ezekiel ma 'giketo gi cal' ka 'gido cwiny ki giloro' pi gin me kwer ma tye i lobo. Giketo gi cal ka kimiyo gi lakit me kakare pa Kristo ki miter ma ber ma tiyo calo 'kings and priests' pa Petero, ma pe gin jo pa Lubanga, ento kombedi gityeko bedo jo pa Lubanga.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Ento un obedo dul ma kiyero, lapriest pa rwot, piny maleng, jo ma ki coko pa En pire kene; mondo un nyutu pak pa En ma ooro un ki i otum woko i i ter pa En ma maler mapire tek. Ma con pe un obedo jo, ento kombedi un obedo jo pa Lubanga; ma con pe un rwako kica, ento kombedi un rwako kica. Joma aheru mapol, apenyo botu calo jo ma pe piny mamegi ki jo ma wot woko; wekeru yegi me ringo, ma gilwenyo ki cwinya; beduru ki kwo ma tye atir i tung jo mape Yudaya; mondo, ka gi waco piny botu calo jo ma timo marac, kuneno tic maber mewu, gibedo yubo Lubanga i cawa me limo. 1 Pita 2:9-12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Kombedi ento, ka un winyo dwon na keken, ki gwoko laloc na, entono ubedo bot an calo duk ma ber loyo, ma maloyo jo weng; pien piny weng en na. Kede ubedo bot an piny pa jadolo, ki kabila ma maleng. Meno gin lok ma in myero iwaco bot lutino pa Israel. Exodus 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> I cawa agiki pa gin ma otime i piny man, kwer pa Lubanga ki jo ma gwoko cikke pa Lubanga bi dwogo manyen. ‘I cawa en abi timo kwer pi gi ki le pa bur, kede layeny pa polo, kede gin ma nyolo i piny; kede abi bobo rom ki okang, kede abi kwanyo lweny woko ki piny, kede abi miyo gi obed maber ki kuc. Kede abi tero in obedo cwaa pa an kare weng; ee, abi tero in obedo cwaa pa an i kakare, kede i kumi, kede i hera ma ber, kede i kica. Kadi pe, abi tero in obedo cwaa pa an i yie ma opong; kede in bi ngeyo Rwot.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> Kadong i cawa meno, Rwot owaco ni: abi winyo; abi winyo polo, ki polo bi winyo piny; piny bi winyo kalo, waini, ki myen; ki gi bi winyo Jezreel. Ki abi keto en pi an i piny; ki abi rwako kica bot ne ma pe okwako kica; ki abi waco bot gi ma pe gin jo na ni: un aye jo na; ki gi bi waco ni: in aye Jwok na. Hosea 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> 'I kare eno, ... gin ma odongo pa Isirael, ki gin ma ocweyo ki i ot pa Jakobo, ... gubed gitingo i Rwot, En ma Maleng' pa Isirael, i adwogi.' Isaiah 10:20. Ki i 'piny weng, ki i dog, ki i leb, ki i jo' bino bedo gin ma gubed giako kwena man ki cwiny mamwonya: 'Woro Lubanga, mi ye bot ne; pien kare me poko ne obino.' Gibed giwiro woko ki cal weng ma gimuko gi i piny man, ci gibed 'wero en ma ocweyo polo, ki piny, ki nam, ki tung pi.' Gibed giweko gi woko ki i okeng weng, ci gibed gutye anyim piny calo agugu me kica pa Lubanga. Winyo cik weng pa Lubanga, gibed ginen gi ki laŋel ki jo calo gin ma 'gicwako cik pa Lubanga, ki geno pa Yesu.' Revelation 14:6-7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “Nen, cawa tye kabino, waco Rwot ni, ni ngat ma puro lobo obi loyo ngat ma kwanyo; ki jalolo gerepu obi loyo ngat ma yubo cim; ki got ma lamal bi kobo waini ma ber, ki gotcok weng bi yweywe. An abi dwogo doggi pa jo me Isra’el, ki gibi yubu poto ma gubur, ki gibi bedo iye; ki gibi pot yogo waini, ki gibi min waini me iye; gibi cwe ogor, ki gibicam piregi. An abi poyo gi i piny megi, ki pe dong gibiyweyo ki i piny megi ma amiyo gi, waco Rwot Lubanga mamegi. Amos 9:13-15.” Review and Herald, February 26, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Obedo wang nen ni, ka pur ma agiki ma kiyero i iye 144,000 kityeko kimiyo cing, pud tye jo Jentail ma romo tero cwinygi ki kit bedo (lok) pa 144,000 i cawa me limo pa Jentail.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> Twero pa dano kede rwatte pa dano pe gin ma ocweyo kanisa pa Lubanga, kede pe gi twero oboyo woko. Pe i kidi me rwatte pa dano, ento i Kristo Yesu, Kidi me Kare Weng, kanisa ocweyo iye, 'kede bur pa piny me pek pe bi loyo iye.' Matthew 16:18. Bedo pa Lubanga kelo bedo ma oduru i tic pa en. 'Pe i miyo geno i rwodi, onyo i wod pa dano,' en aye lok ma o aa bot wa. Psalm 146:3. 'I bedo ma bol kede i geno obedo rwatte me wunu.' Isaiah 30:15. Tic pa Lubanga ma maler-loyo, ma ocweyo iye i cik me kakare ma pe kato kare, pe bi kato piny woko. Bi wot ki rwatte dok i rwatte, 'pe ki tigi, onyo ki twero, ento ki Lamo na, owaco Rwot pa lweny weng.' Zechariah 4:6.

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> Kica ma, ‘Lima pa Zerubbabel oketo faundeshen pa ot man; lima ne bende bityeko ne,’ otime calo gicoyo keken. Verse 9. ‘Ludito pa Yahudi giyubo, kede gi nongo bedo maber ki lok me janabi Haggai ki Zekariya, wod Iddo. Gi yubo, kede gi tyeko ne, ki cik pa Lubanga pa Isirayeli, kede ki cik pa Cyrus, ki Darius, ki Artaxerxes rwot pa Peresia. Kede ot man otyeko i ceng adek me dwe Adar [dwe me apar aryo], ma obedo i mwaka abicel me teko pa Darius rwot.’ Ezra 6:14, 15. Prophets and Kings, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Verse 13–15 nyutu gin matime me wero ma kelo i giko me temo pi jo ma giyiko Sabat i kare me Cik me Sande. Gi bene nyutu yo ma adek i yore adek ma tye i Verse 10 me Daniel 12. Verse 10 obedo “yweyo”; verse 11 ki 12 nyutu “miyogi oyela”; ki verse 13 ki 15 nyutu “tem me litimas” ma i kany wanawali ma giyiko Sabat “gitemo.”

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Neno ma i Pii Ulai i pot buk 7 nyaka 9 obedo cal me kwena ma i cwiny i Buk me Daniel, ki neno ma i Pii Hiddekel i pot buk 10 nyaka 12 obedo cal me kwena ma i woko. Pot buk 12 obedo tung madit pi neno me i cwiny kede neno me i woko, ki oyaro kit ma Kristo yayo malo kede yweyo jo 144,000. Rek 10 nyaka 16 yaro lok me kare ma ocan pa rek 40, cok i 1989 nyaka cik me Ceng Sapati pa rek 41 kede 16. Rek ma rwate i lok me kare ma ocan yaro tyeko ma opong maber me rek 10 me pot buk 12.

> 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Apol gibedo lweyo, ki gubedo oyoo, ki gubetem; ento jomarac gubedo timo marac; ki pe gin mo i jomarac bino ngeyo; ento jo me ngec bino ngeyo. Kacok kare ma misango me nino keken gikwanyo woko, ki gim marac ma kelo opoto gitere, bino bedo nino 1,290. Ogwedhi en ma kuro, ki o aa bot nino 1,335. Daniel 12:10-12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

Jo “wise” ma ngeyo verses 10 dok i 16, ki ma kityeko kete-gi cing i “intellectually” ki i “spiritually”, gin jo ma ngeyo lok me poropheti ma i woko ma kitelone i hidden history me verse 40; ci gityeko kigonya i “intellectually” i ngeyo en mapwod Sunday law. Jo “wise” gin jo ma kityeko oloko-gi ki lok ma i iye ma kitelone i Revelation chapter 11 ki verse 11, ci gityeko kigonya i experiens en mapwod Sunday law.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“Jogi ma tye ki ngec” obedo gin ma kigamo “ogwede” ma okube ki “kayo”, ki tero alam ni 144,000 obedo gin ma gityeko tyeko ma ber loyo ki ma agiki pa dako mapwodho apar. Revelation 11:11 obino i July 2023, eka omiyo alam me “cawa me agiki”, ka Daniel ki Revelation gutero alam ki jogi me kwena aryo ni medo me ngec ma kiyabo i July 2023 nyutu yore me keto cal pa 144,000. 11 medo ki 11 obedo 22, ma obedo alama me yube pa kit me Lubanga ki kit me ngat, kede gin ma loyo yore me puro adek ma yubo 144,000 ginyutu i Daniel 12:12, me kelo alama mukene pa Palmoni, pien 12 dog 12 obedo 144,000.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

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