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# The Hidden History of Verse Forty - Number Six

Akwana Ma Piny ma Otime i Verse Adek abicel aryo — Namba Abicel

Eleven

Apar wiye acel ki abicel

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Ka wa chwanyo adwogi me pwony i kom yat me gin ma olingo, wabedo ka paro lanyut pa profesi me i iye ki me woko, ma kombedi dong gi ngeyo ni gitye ka rwatte ki gin me akwano me kare pa agiki i ayat me pyer adek anywen wa i cing cik pa Sunday me ayat me pyer adek acel. Lanyut me i iye pa akwano me profesi man kiyubo kwede i buk pa Revelation i cabi apar wiye acel, ayat apar wiye acel. Lanyut me woko kiyubo kwede i buk pa Daniel i cabi apar wiye acel, ayat apar wiye acel. Lanyut me woko pa Daniel 11—ayat 11 ochopo i akwano i mwaka 2014, dok lanyut me i iye pa Revelation 11—ayat 11 ochopo i akwano i nino 31 me December, 2023. Lanyut me woko kelo yub me tong gwok pa Republican me lela me lobo, dok lanyut me i iye kelo yub me tong gwok pa Protestant me lela me lobo.

## The United States

Amerika Acel me Iteŋe Apolongo

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Buk me Niyabo yubo dul matidi acel ma pire tek i lok me nino me agiki. Dul matidi man en lee me lobo ma keto twero i kom lobo lungi me woro lee me nam pa pápá. Buk me Niyabo nyuto dul matidi acel ma pire tek, kibina me dul apar, ki kanisa me liko acel. Dul matidi meno en United States, lee me lobo i cura me apar wiye abicel; kanisa me liko meno en lee me nam i cura me apar wiye abicel; dok kibina me jami marac me luloko apar me Bibilia en United Nations. Twero adek magi, ma kinyuto gi calo nyoka, lee, ki lanebi me liko i Niyabo 16, telo lobo i Armageddon.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Gin dong acel acel ikwanyo nyutyegi i Daniel abicel acel, olok 40 nyaka 45, ka kanisa ma goba adok i agiki i kin namo ki got maleng ma ber loyo i olok 45, ma i kabedo pa piny rwatte gi Armageddon ma i Kwo ma Nyut. Olok 40 cako i mwaka 1798 ka lebbe me nam, ma en kanisa ma goba, oromo twon ma neko, dok yo me lok ogik ki lebbe me nam ma ogol dok i to, ma en nyako lyel pa Kwo ma Nyut abicel abiro ki acel, ka tono tyen aparo, ci omedo yo me lok kwede i kabedo acel ma ocake iye. Dano ma pire tek loyo i buk pa Kwo ma Nyut ki Daniel, en Amerika me Acing, lebbe me lobo ma i Kwo ma Nyut abicel adek ma dong en cabit me kwan pa kwero. Lebbe me lobo en dok lanebi ma goba i cabit aparo ki abicel me Kwo ma Nyut, dok i olok 40 pa Daniel abicel acel, en ot me lweny, dyere me nam ki je me woro.

## Half Truths are No Truth at All

Ada Marac ki pe Ada atata Daa

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Kwo ma obedo lok me Daniel ki me Revelation i nino me agiki en United States, dok Daniel cabitara apar wiye acel cako ki nyuto ma cut-cut pi loyo kwan me agiki me kwo meno. Adaa man en gin ma kimoko iye i Baibul, ma Laodicean Seventh-day Adventists kwero kun gipoko inge piny ki adaa ma pe tyek. Adaa ma pe tyek ma gipoko inge i lok man en ni gikubo ni en United States ma obedo lee me lobo i Revelation cabitara apar ki adek, ki dok en lakwena me goba i cabitara apar ki abicel; ento gikwer ki pe neno ni Donald Trump obedo gin acel mapire tek i loko me profesi me Baibul i nino me agiki. Katonda pe loko tutwal, dok ka En onwong ki Egypt, Pharoah obedo gin mapire tek i historia me profesi, ka dong ki Babylon, Nebuchadnezzar ki Belshazzar kibino nyingogi. Cyrus kinywongo nyingone. Darius kinywongo nyingone. Baibul onyuto ma cut-cut loyo kwan me agiki me lee me lobo, dok pe en lok ma kimiyo anyim-anyi. Adventism ngeyo ngat ma United States en i profesi me nino me agiki, ento pe twero neno ni Katonda owaco i kom kwo dok i kom loyo kwan ne i gin acel acel me profesi, dok historia magi me ler me anyim duto nyuto nino me agiki.

## Trump in the Final Vision

Tromp i Kit me Agiki Madit Maber Gikome

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump en gin gin acel ma kwo i anyim i feny ma giko pa Daniel, ma en dul me tungcel pa fenyci duto me porofeto, pe keken i buk pa Daniel, ento i Baibuli weng.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Tam pa neno me agiki pa gin acoya me profeti i loko pa Wang Mungu en Donald Trump. En aye calo cing me neno ma nyuto wang tye me kwer me profesi me ngec pa nino me agiki me dye, i akwana me me kwena pa ayena ma pinyo i lok me ayat me abicel. En bene aye kwena ma nyuto ci kedo yom me iye pa lukene acel ki angwen me alufu acel. Lukene acel ki angwen me alufu acel en rogo me Protestant ma i kom lee me lobo i Niyabo 13, dok Donald Trump en kelo rogo me Republican pa lee acelca. Lee man en Dolo pa Amerika ma kiloko ka gamente me republican ma oloyo i kom dolo, ma i acakki oketo kwano me tero i kin rogo aryo, ento i agiki gubedo acel i cal me lee me nam pa bapapa.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Min White tye i kingwanyo Daniel sura adek ki cal me golide ma rwate ki cik me Dyeng Nino me kwan obedo i nino me agiki; ci, Nebukadneza tyer ngo? Adwentisim bino nyisyi ni enye Amerka me Kany, lebec ma aa i lobo i sura me apar wiye adek pa Niyabo, ma rwate ki ni Babilon aye ma oculo Shadrach, Meshak ki Abednego i mac. Nebukadneza aye ma Baibul nyuto ni en aye dano ma tye ki twero i cik me Dyeng Nino me kwan; ci, Nebukadneza en ngat angwen, ka pe prexident ma looyo i kare ma cik me Dyeng Nino me kwan ma cok bino oo?

## Three

Adek atọ

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Neno me agiki me Daniel, ma obedo neno me Ajan Hiddekel, kikwanyo i yo me pot buk adek ma acel acel rwate ki kit pa malaika adek ma tye i Niyabo adek ki abicel. Pot buk adek gi nyuto malaika me acel, me aryo, kacel ki me adek, ento bene gi nyuto kwena me agiki me Daniel. Kwena ne me acel i pot buk me acel bene nyuto malaika adek ma tye i Niyabo adek ki abicel, ci i yo man cing cing me Alpha ki Omega kicako kwede i pot buk me acel kacel ki neno me Ajan Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Nino me agiki me Daniel omede i kom gang me lok me Chiiburania ma “ada,” ma kigero ki coc me acel, me apar ki adek, ci me agiki, me apar ki aryo me abakada me Chiiburania. Cabitara me apar kato nyutu Daniel calo lanwongo me profesi ma lokke aa i dano me Laodikia dok doko dano me Filadelfia i nino me apar ki aryo. Iyono Daniel kinywalo kero me niang ngec ma medde ameddu, ma pe kicoyo, ma kinyutu i cabitara me apar ki aryo. Cabitara me acel ki me agiki me nino me neno onyutu Daniel calo cal me lukwongo mia acel ki angwen ki angwen apar, ma gin jo ma atir me profesi.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Gin mo pe atye ni dano dong oo i ngom me ngec matek adii, en pe myero tam bod kare mo acel ni pe mite me yeny tic-tic, ma opong ki bedo mapwod i Iye me Kakare, pien oyot me nwongo ler ma dit. Calo lutino dul wa, kicwalo wa acel acel me bedo jo mukwano me pwony i lok me profesi.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Waraga me acel nyuto adwogi me ada pa neno me Aboo Hiddekel, dok waraga me acel pa neno me Aboo Hiddekel bene nyuto ada acel ki ma i waraga me adek, ma bene en waraga me agiki. Kijuk me Daniel tye ki cing me Alpha ki Omega, pien waraga me acel nyuto yo me temo i otino adek pa kwena maber me nakinino weng, dok waraga me apar wiye ki aryo bene nyuto kit ma pire tek. Ka i kine waraga adek ma tye ka rwako neno me agiki pa Daniel, waraga me acel en alpha, dok waraga me adek en omega. Man rwatte ki temo me acel pa Daniel me cam ma rwatte ki gin ma onego ocam, ki temo ne me adek dok me agiki, ka ne ogurwako ye ki Nebukadneza ikin mwaka adek. Temo me alpha i Daniel waraga me acel ne obedo i kom yo me nongo nyingcoc pa Baibul, calo ma onyutere ki camo cam me Babilon onyo cam me yat.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Amani pa Daniel i yo ma obedo atir ka olubo yo me tito “laini i kom laini” okelo ni “i kom tim weng me ryeko ki ngec ma kabaka openyo kwede, ogamo ni gin dong ber tyen acel i kom apar moloyo ajwaka ki lupimo lakalatwe weng ma bene tye i piny kabaka ne lung.” I kapitulo apar ki aryo me omega, jo ma ryeko gin aye angeyo tim weng me ryeko ma medde ka Lok me porofeta oyabore. Kapitulo apar ki aryo en omega me kapitulo acel, dok bene en omega me kapitulo apar, alpha me gin aneno me Hiddekel. I kapitulo alpha no me apar, Daniel ochweyo kene i tero me cwiny ma rwate ki jo ma ryeko ka gichweyo kengi i tero me ngec i kapitulo apar ki aryo. Kapitulo acel keto cing i kom ni en yo me nongo ngec i lok pa Bible ma miyo lanen porofeta ochweyo i adwogi i ada bot cwiny ki bot ngec piny me bedo ma kilam.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Ka onongo lutino me kweli ma pwonye me porofeta i nino me agiki, Daniel kacel ki jo adek ma lit i yie tye ka nyutu jo ma lacoo, ma pe keken ni gi ngeyo medde me ngene ma oyabbe i kare me agiki i mwaka 1989, ento bene gi ngeyo medde me ngene i 9/11. I agiki ducu, gi ngeyo medde me ngene ma oyabbe i December 31, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

I kare i lwongo me nongo terang me porofeto pa Katonda, gin ginywako ki gicakako bedo ki lok mapol kiweko gurupu me Seventh-day Adventist me Laodicea pa jo alufu acel ki mia angwen gi angwen wiye, dok gitye ka donyo i gurupu me Philadelphia pa jo alufu acel ki mia angwen gi angwen wiye. Ka loko man otimme, ginyoko woko ki i kin jo ma odonyo ki odweyo ki i neno me looking glass.

## Message of Human Rebellion

Kwena me Wek Cwiny pa Dano

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Buk jo apar ki apar ki aryo tye ka lok ikome me luk me mia acel ki angwen apar ki angwen, pien gin en yat me acel ki me adek i wiye me cing me ada. Ka dong gityeko dwoko gi teko ki ngec ma iye ma oa ki nyim me “looking glass vision” me buk jo apar, ka dong pego gin ki ngec ma giyabo me Daniel apar ki aryo, myero gitye ka yabo kwena me buntu pa dano. Kwena me buntu pa dano kitye ka nyutu kwede ki buk pa Daniel ki Revelation, dok kwena me buntu kikwanyo ka keto iye i wiye me porofeta me ker pa porofeta me Baibul ma kiketo anyim i Daniel. Nyut me porofeta me testimonia me buntu pa dano i ndani buk pa Daniel kinyutu tyen lok kwede ducu i buk jo apar ki acel. Buk jo apar ki acel en gin acoya me kwena ma cako i agiki me Babylon ki i acakki me Medes ki Persians. Pi meno, en cako ki “deadly wound” pa Babylon, ma en nyut me “deadly wound” pa papacy i mwaka 1798. Ka “deadly wound” pa papacy cango atir i kare me Sunday law ma cok bino, en dok bedo wi dogola me kuc acel pa dragon, the beast, ki the false prophet. I kare meno en dok en dhako ma tye ka ito beast i Revelation apar ki abiriyo, dok i wi cing pa dhako meno kigoyo nyinge ni Babylon the Great. I Sunday law ma cok bino, “deadly wound” pa Babylon ki pa papacy ducu cango atir.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Bunt pa dano ma kinyuto aa ki kare pa Babilon nyaka i agiki pa piny aye cing tic ma otwero buk pa Daniel, dok cabit acel kacel ki apar acel aye kwena pa porofeto me anyim ma coo lok pa bunt man me nino agiki. Cwiny pa caden man pa bunt ma nonge i cabit acel kacel ki apar acel oyubo kacel ki dok tye i buke apar abicel me agiki pa cabit man. Buke apar abicel me agiki gin kwena pa bunt pa dano, dok buke apar abicel mag agiki man kinyuto gi kacel ki dok i wi lok me kwena ma piny i verse me piero abicel. I yo man, buk pa Daniel kicobo ne i cabit acel keken, ma dok in aye kicobo ne i buke apar abicel pa cabit acel man bene, ma dok in aye kicobo ne i lok me kwena ma piny pa but me agiki pa nyig coc acel.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Katik 11 tyen tye ka nyutu waraga me apar ki adek ma waraga me acel pa coc Hebru owiye, ci waraga me agiki bineno kwede; ci acel ki agiki bene kare ducu tye romo acel. Katik me acel nyutu ngat mamite kwanyo ki ngat mooro i kare me anyut me kaca me nen, ci katik me agiki nyutu ngat mamite kwanyo ki ngat mooro i kare me yabe. Nying me cwiny moko wa ni pwony me kato cing i wi dul me miya acel alufu apar angwen ki angwen tye “keto adwogi i ada, ki i ngec ki i cwiny.” Katik 10 nyutu pwony me kato cing i wi dul me miya acel alufu apar angwen ki angwen i yore me cwiny, ci katik 12 nyutu me ngec. Katik 10 nyutu bedo me kwanyo adek ki kube adek ki joma polo. Katik 12 nyutu pwoc adek me pwonyo ngat mamite ma tye ka time ki medde me ada me porofeto i ngec, calo “pwodhi, kelo bedo maleng, ki temo.” Macalo katik 10 tye ki calo adek aryo, ki bedo me kwanyo adek ki kube adek me polo; katik 12 bene tye ki yub me temo adek, kumeno dok, porofeto me kare adek.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Kube me aparo wi wiye apar me apari i polo tye ka gitye ki cing me ada, pien jami me polo me acel kacel ki me agiki ma obedo ka tye ka rwate ki Daniel obedo malaika Gabriel, dok ngat ma tye i dyer me iye obedo Michael. Malaika adek, ento Kristo obedo malaika i hatua me aryo. Kwanyo adek magi nyutu teko me Daniel ma tye ka medde anyim i hatua adek. I iye paragrafu man, Daniel paro nyut me kaca me neno tyen adek, dok ka tye ka timo kumeno, tye ka keto nyut adek me kaca me neno i kin adwogi abiro me nyut mareh i kube me apar. Tyen aryo, lok me Hibru mareh gitye ka loko ni “kit ma nenikede,” dok tyen aryo ni “nyut,” dok tyen adek mukene ni “nyut.” “Tyen adek mukene” pe obedo mareh, gin obedo kit me dhako me mareh, ma en marah. Kube me apar tye ki kwanyo adek me teko ma tye ka medde anyim, rwate adek me polo ma gitye ki cing me ada, kacel ki nyut adek me kaca me neno ma gin gang acel me adwogi abiro me kit ma Kristo oneneka.

## Appearance

Kit ma Otyeno

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Mareh ka gitye kanyo aryo ma gitye ka gonyo ni “appearance” rwate ki aryo ma gitye ka gonyo ni “vision.” Ka gicoko kacel, ginyuto Kristo calo cing me anyut ma nyuto i historia me porofeto. I Kitabu me Revelation potbuk apar, malaika ocako pwodho piny ci oketo tyen acel i lobo, eka mukene i nam. Siita White owaco botwa ni malaika no pe obedo “ngat matidi moloyo Yesu Kristo kene.” Malaika me Revelation apar obedo “appearance” me Kristo i historia me porofeto. En onyuto i roco apar wiye adek me Daniel potbuk aboro calo Palmoni, eka i Revelation potbuk abic cake anyim, En onyuto calo Labongo me kaka me Judah. Daniel tye ka nyuto jo me nino me agiki ma lubo anyut me porofeto me Kristo, kama con En oo iye. Ka gi bedo ma gineno ada i tic man, gi twero twero cako twero i vision me looking glass, ka jo ma pe gin ada gudok cen.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Lupapula apariyo me coo wiye me agik pa wel ngec ma medde ka adwogi yec ka lagoro oyabbe, tye kacel ki “lagoro me kare” adek, ma nyuto tyeko adek ma rwatte maber pi butu adek acel acel. Myero mar butu abiro me mwaka alufu acel ki mia abicel ki acel, butu apariyo me mwaka alufu acel ki mia abicel ki abiro, ki butu apariyo ki acel me mwaka alufu acel ki mia adek ki piero abicel ki abicel, nyuto butu adek ma acel acel tye ki lagoro me kare ma otimme i gin ma otime i lobo, ka dong i ngeye otite ni jo Millerite guneno calo cing me akwen me gin ma otime ma omiyo cing me ngeye pi kwena ma gitye ka tito. Peko me lagoro i butu, tyeko pa lagoro i gin ma otime i lobo, ki tero pa jo Millerite i tyer me gin man otime, gitye ka cobo cing me ngeye pi tyeko me nino me agiki pa lagoro adek magi. Ento tic pa jo Millerite i kwano kare pe dong tye i kare me tye ni, omiyo lok me kare i butu magi myero oyubbe calo nyut, pe calo kare. Nyut man keken otinget i butu magi kun kitiyo ki butu, tyeko pa butu i gin ma otime i lobo, ki nyutu pa jo Millerite me kwena.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Kronolojii me caku me dano i lok me tungul apar ki acel odiko kany kede kucok, winyo me kwo kacel, ki piny me lagam. Winyo me dano ma kanyiko i iye i lok me tungul apar ki acel pe twero rwate kede winyo me Lareme.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “I kare me agiki me ngic me piny man, cike me kuc pa Katonda ki jo ma gwoko cikone bino doko manyen.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Roma kelo neno weng, kadi ka papal Roma cako kwayo iye i kabedo me apar ki acel, en anyutu calo “jo ma woko ki i cik me kwer.” Laini me iye i Daniel apar ki acel, ma bene obedo laini me iye i kom lok me yore me piny ma pe onen i akwana me piero angwen, nyutu jo ma donyo i iwir-kubbot ki Katonda i nino me agiki; dok laini me oko nyutu jo ma woko ki iwir-kubbot meno kanyo. Ka otito kirika pa jo ma pe bi yot ki medde me ngec i nino me agiki, gin cik me gik ma otimme i ngeye me oko pe twine i wi twine me profesi me kubbot pa dano ma obale.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

I kete i lain ma iye me mia acel ki aryo me alufu angwen acel ki angwen acel, tye iye cal mapol ki nyuthnyuth me wat me lagwok ma tye ikin Mungu ki lwak me piny ma odoko manok me nino me agiki. Cal me namba “abiriyo ki acel” obedo acel ikin adier mago, kadi ma ayat me abiriyo ki acel i cabi me abiriyo ki acel nyuto neno me ki woko ki me iye me nino me agiki, tye kelo lwongo ma Isaiah onyuto ka iye cabi me abiriyo ki acel, ki ayat me abiriyo ki acel, me yub ki tic me lwak me lagwok me Mungu me nino me agiki.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Ci bibedo i nino acel, ni Mukama bicako cinge dok tyen me aryo me kelo ducu lyel jo lobo pire ma onongo obedo, ki i Assyria, ki i Egypt, ki i Pathros, ki i Cush, ki i Elam, ki i Shinar, ki i Hamath, ki i tuk dyer pa nam. Isaiah 11:11.

## The Scattering

Kec Piny

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

I nino agiki me agiki, lutino me dong acik me Katonda ma dong oyikore dong gibibedo ocake aryo, ci mito ni gucok kacok. Buk abiro me Daniel apar wiye aryo tito ocake me lutino me Katonda i nino agiki me agiki, ci kombedi tito ni nino alufu acel acel ki abicel acel abicel acel maracel me ikwene abicel acel abicel acel abicel acel pe romo ni obedo cing acel me ocake.

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

> Atye awinyo laco ma orwate ki nino maleng, ma ne tye ka iwi pii me kulu, ka ocwalo cingne ma lacuc ki cingne ma lakidirica malo i polo, kendo ojwiro i nying Ngat ma tye kwo ngec me naka, ni bicobore pi kare acel, kare aparo, ki nus kare; ka oyeko kweyo teker me lwak maleng, gin manwongo ducu bibedo otum. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Ateni aryo dong gibalya i Kwuon Pwony me Yabo capatêk apar ki acel lacen gin ka gityeko cobo caden-gini.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Ka ka gitye tyeko cobo pwonygi me getu, lee ma tye ka tye ka aa ki i dog ot marac ma pe tye agiki, bicako lweny ikomgi, kelo rwot ikomgi, dok nekgi. Kadi ka dano ma otogi bino bedo ka tye i yoo me gang maduong, ma i ngec me cwiny luwaco ni Sodom ki Egypt, ka bene kacel eni aye ka obwolo Wodwa. Dano pa lwak, ki rod, ki leb, ki rok mapol bibed ka neno dano ma otogi pi nino adek ki dik acel me nino, dok pe gibimiyo ni kik iking dano ma otogi i lyel. Dano matye i wi lobo bibinongo yom ikomgi, gibimiyo anyim mar yom, dok gibicwalo mot acel i kom acel; pien lanebi aryo manegi gityeko cwero peko i kom dano matye i wi lobo. Niyabo 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

I kin acoya ma lobo acel ki apar, jo wang tic aryo cako kwanyo gin aye ki iye to ma obedo i yo me Sodom ki Egypt. To matye acel eni, Ezekiel oloko ka poto me dogola ma opwoddo, ma oto, kede ma otoke. Jo wang tic aryo tye ka limo toe me Republican ki Protestant ma gin owoto ki mwaka 2020. Toe me Protestant oto i ngol tic me lagam me ada me July 18, 2020, ka toe me Republican oto i kura ma oywalo ki mwaka 2020. Isaiah onyuto ni ka jo wang tic magi gin acako kwanyo, ma en otero ni tye ka okonyo gin me aryo, jo wang tic magi bedo alam ma cokjo jo tic me saa me apar ki acel.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Ki i nino eno, odong ato me Jesse bicako bedo cala me anywola; Lwak mapol me bongo Yuda biketo genigi i kom en, kadi pe keken, bimyero doyo en; ka poto ne bibedo me ducuwa. Kendo bibedo i nino eno, ni Rubanga dok bicako cweyo cing en me aryo, me kelo dok jomoko ma odong i jo mamegi, jo ma bibedo kany, ki i Asiria, ki i Misiri, ki i Pathros, ki i Kush, ki i Elam, ki i Shinar, ki i Hamath, ki i dyer nam. Kendo en biketo cala me anywola, kendo bicok jo Israel ma olokke woko, kendo bicok kacel jo Yuda ma okeme i kabedo ducu, ki i tung tung angwen pa piny. Isaiah 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Ka Wod bicako keto cing-ne dok tyen acel me aryo wek ogur, ocoko ka obino “lupok pa Israel.” “Lupok pa Israel” tye dok cal me cing me rwate bot Lurok, ci pi mano myero oketogi i yoo me pok acakki ka pe kigurogi. Kiketoogi i arawa pa to cing Ezekiel ma opong ki twol pa lutek, dok ka kityegi, gitye kacel i yoo me gang ma i kabedo ma Wodwa bene kikwelo iye, ka dul mukene olongo tye ka moro me yom.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Winy lok pa Lubanga, wun ma oyot woko ka i winye lokke; owotuwu ma olowowu, ma oculowu piny pi nyingna, owaco ni, “Wek Lubanga oywek deyo”: ento en bino nyute me yomwu, kadi gin gibino wot ki wiya. Isaiah 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Jo ma rigero ki lok me Katonda, orwakogi woko ki luwotgi ma okedeogi. Yeremia nyuto gin ma timore bot luwot ma okede ensain.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Kare amano, pa tye ma Mukama owaco, Nen, an abiro cobo peko i kom gi, ma pe gibibedo ki twero me poko; ka dong gibikok i ɗi an, an pe abiwinyogi. Yeremia 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Kit ma tye i lok me ayat apar ki acel en aye cing ber pa Lubanga, dok lanebi ducu gitye ka lok ikom nino me agiki, ci cing ber ma ka lok ikome kany en me nongo manyen cing ber ki jo alufu acel ki mia angwen ki angwen.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Lok ma obino bot Yeremia aa ki i Kwooro, ka waco ni, Win lok me kwena man, ci i lok bot jo Juda, ki bot dano ma bedo i Yerusalemu; ci i waci botgi ni, Mano waco Kwooro, Lubanga pa Israel ni; Kiru obed i kom dano ma pe winyo lok me kwena man, onyo ma pe olubo gin ma lokgi waco; ma An aciko bot won owotwu i nino ma Acopo gi ki i piny Ejipt, ki i keno me nyinyinyini marac, ka Awaco ni, Winya dwona, ki timuru gin ma Awaco weng i komwu: ci unubedo lwakna, ci An abedo Lubangawu: me ango? wek Atyek kwena ma Akwongo ki kwo ma Akwero bot kwonwu, me miigi piny ma cwer ki leche ki mwony, calo tye tin adada. Ci An adwoko, ka awaco ni, Eyo, Kwooro.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Apo Mukama owaco do ni, “Tito lok manok duto i mieca pa Juda, ki i yo me Yerusalemu, ka i waco ni, Wuru lok me cing acel man, ci pe itimugi. Pien atito kwede matek bot won owotwu i nino ma acwalo gin woko ki i lobo pa Ejipt, oo wa i nino man; acako kare coni, atito kwede, ka awaco ni, Wuru dwona. Ento pe giwuro, kata pe giwilo itugi; ento ngat acel acel odok i cing tam marac me atima pire kene: pi meno abikelo ikomgi lok duto me cing acel man, ma acikogi ni gitim; ento pe gitimo.”

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Apo i LUBANGA owaco bota ni, “Kwat mar piny ononge i kin jo Juda, kede i kin jo ma bedo i Yerusalemu. Gidwogo dok bot tim me roc me kweregi ma dong otyeko, ma oganyo winyo lokna; ci gidhi nyuma lubaale mukene me tiyo botgi: od pa Israel kede od pa Juda guketho kwo mar keto ma aketo ki kweregi. Omiyo LUBANGA owaco ni, Nen, abiro kelgini tim marac ma pe gibitwero ngwec woko; kadi bed ni gibiro koko botna, an pe abiwinyogi.” Yeremia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Lok ma ikom ngolo pa Adwentis me Nino me Sabato me Laodikea ma Yeremia nyuto, Ezekiel do tye ka dwoko kede i wi dul apar ki acel, akitino apar ki acel.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Kok ba megangi pe bino bedo atara wun, kede wun pe bino bedo dyiang i dye; ento Abinoko wun i doggola pa Israel. Ezekiel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Neno mar Woro neno kany ada ni kiteyo mar cing ma ikare Ezekiel otino adek acel gi kiteyo mar cing ma jo mia acel gi aryo wang’wen gi ang’wen alubio ikare Revelation otino abiro. Wes 11 ikare otino 11 en aye dong pwodho mar lok ma Ezekiel tye ka mede kwede i kom ngolo mar yub i kom kanisa me Seventh-day Adventist, ma Sister White nyuto ni en Jerusalem ma ikare Ezekiel otino adek. Jo ma pe ogamo cing mar kiteyo gun i ngolo ki kiyeko i wang’ neno mar otino 9 nyaka 11.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Neno me 9/11 i buk Ezekiel nyutu jo ma pe ginyuto woro gin wokke ka ojo ki Yerusalem me rwate ikomgi, ci nyutu yato me agiki pa jo ma wyero ni gin kanisa me agiki ma kilar i buk me Revelation. Cing me “apar ki acel, apar ki acel” obedo cing me cik me karacel ma jo mia acel ki angwen care ki angwen ginywalo kwede ki Lubanga. Ka kinyako namba magi acel, gicako apar aryo, ma obedo acel me apar pa mia aryo ki apar aryo, acel kuom cing mogo ma nyutu gubedo me rwom kacel pa Lubanga ki dano.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Mwaka mia abicel gi abicel acel ma tye ikin 677 ki 457 BC gubedo ka gukube obote ka acel tung prophecy pa Daniel me nino alufu abicel adek, ki prophecy pa cawa pa Moses me kare abiriyo. Jami mapol twero nyutere i mwaka mia abicel gi abicel acel calo simbol me tic pa cwiny me kelo rwot i kica, ma ocako ka prophecy aryo meno guoo ka acel i mwaka 1844. Jami mapol twero keto anyim pi ngo ma onenore calo simbol i namba abicel aryo calo acel me apar me mia abicel gi abicel acel, macalo bene i namba apar ki acel. Gin ma aneno mito nyuto kany en wat ma tye ikin apar ki acel ki abicel aryo.

We will continue these thoughts in the next article.

Wan waabedo ki i twero me cobo tam manok i coc ma lobo.

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