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# Panium - Number Eleven Eleven

Panium - Namba Apar Acel Apar Acel

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Apar acel, apar acel: Tito atir me porofeta pa Daniel ki Adok pa Yohana

Author

Jeff Pippenger

Published

August 9, 2025

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It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Obedo yore mabor pi an me donyo i kany i kwan pa Panium, ki nying “Apar acel, Apar acel” ki mito me miyo tek ni Le pa kabila pa Yuda oketo ki rwate buk pa Daniel ki buk pa Revelation me yaro rek me i iye ki me i woko pa lok pa con me keto alama pa jo pa Lubanga i dyere apar acel ki lanyut apar acel. Ka pud pe kare me tem otum, kimiyo cik me yweyo poropheti i buk pa Revelation ma onongo kigengo nyaka kare ma lok pa con me poropheti me i iye ki me i woko, ma kicoyo gi ki rek aryo me “Apar acel, Apar acel”, i buk pa Daniel ki i buk pa Revelation, obedo atir pa kombedi.

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

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

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

"Kare tye anyim" matidi keken anyim giko pa kare me temo, ki "kare tye anyim" ka "Nyutu pa Yecu Kricito" kityeko yabo.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Nyutu pa Yesu Kiristo, ma Lubanga omii ne, me nyutu bot latic pa en gin ma myero otim macok coki; ci ocwalo malaika pa en me nyutu ne bot latic pa en Yohana, ki alama: ma obayo ikom lok pa Lubanga, ki ikom yaro pa Yesu Kiristo, ka ki ikom gin weng ma oneno. Ogwede en ma okwano, ka gin ma winyo lok pa porofesi man, ka gi gwoko gin ma kicoyo iye: pien kare tye i cing. Nyutu 1:1-3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Ka “Leop pa dul pa Yuda” oyabo “Revelation of Jesus Christ” macalo en obedo timo cako ki dwe July 2023, ka kwena me “Midnight Cry” odonyo, yabo man tye ki nyutu ni en “Palmoni,” Lacimo ma lamal, onyo Lacimo me gin me imur. Pe yee ada man obedo poto i yore me tem ma keto alama bot 144,000.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Adieri, an abaptiisa wun ki pi pi dwoko wii; ento en ma bino i tung an, obedo ma tek maloyo an, ma pe an rwate me yuto puta pa en; en obaptiisa wun ki Roho Maleng ki mac. Lawi me yweyo obedo i caba pa en, en bi yweyo maber dii me yweyo pa en, en bi keto gano pa en i dogola; ento kodo en bi yoko woko ki mac ma pe ki twero gengo. Matayo 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Pe an twero waco kare matin mane tici man me yubo maleng bi cako; ento pe bi twolo kare madit. En ma lawi me lweyo tye i cing pa en bi yubo ot pa en, kwanyo ki iye liling ne me kit marac. Bi cwero woko weng piny me lweyo pa en.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Rek me lok pa lanen ma nyutu kare me keto rwedhi macalo yore me temo pa lanen tye mapol tutwal. Obedo pako maber ni yore me temo man okano i kom rwom ki twero pa jo kwano me tiyo kwede yore me kwano ma atir onyo ma pe tye atir i kwano Lok pa Lubanga me lanen. Adwogi man bende kityeko coyo ne mapol tutwal i coc ma Roho Maleng ocoyo.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And 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. Daniel 1:17–20.

> I kom nyithini man angwen, Lubanga omiyo gi ngec ki lony i pwony weng ki paro maber; ci Daniel ne tye ki twero me ngiyo i visions weng ki i kwena. Ka otyeko nino ma rwot ne owaco ni kikelo gi, ci ladit pa eunuchs okelo gi i anyim Nebukadneza. Rwot owaco kwedegi; ci ikom gin weng pe ononge ngat mo calo Daniel, Hananiah, Mishael, ki Azariah; pien gicungo i anyim pa rwot. I gin weng me paro maber ki ngiyo, ma rwot openyo ikomgi, o nongo gi ber labong apar ikom ajwaki weng ki astrologers ma tye i lobo pa en weng. Daniel 1:17-20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Cik madit me poko lok me nabi en ni: ada kibedo i kom wac pa dano aryo ma ginyutu; ki gin ma pe geno cik man, gitye ka cako kobo obalo pa gi keken. Gin acel i yore me tem i kare me keto lanyut en ni, nyutu kube pa lok ma otime con ma i buti ki ma i woko, ma Daniel ki John giciko i kitap apar acel ki coc apar acel.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Buk me Daniel ki Buk me Revelation tye calo lami monyo aryo, ci i kapoka apar acel me Revelation jo 144,000 giyubo gi calo lami monyo aryo. I lok apar acel me kapoka, lami monyo aryo, ma giyubo gi calo Elijah ki Moses, ginywako gi ki i tho dok gitye, calo kit ma onongo kiketo citalo ki John i mafuta ma turo kacel ki Daniel i buru me lebi. Jo 144,000 giyubo gi calo Daniel ki John, kacel boti ki Elijah ki Moses. Me oromo ber i tic me tem ma kelo jo 144,000, lami me kwano myero ongeyo ni ada kityeko keto piny i lami monyo aryo, ci ni Buk me Daniel ki Buk me Revelation tye calo lami monyo aryo, ci ni jo 144,000 kityeko yubo gi calo citalo pa Elijah ki Moses, kacel ki Daniel ki John.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Ada magi obedo keken otum ma matidi me ada me poropheti ma rwate ki lok me con ma iye ki lok me con ma woko, ma kicoyo ki “11, 11” i Daniel ki i Revelation. Calo Palmoni, Kricito olubo rwatte me lok aryo; kede bene ni 11 ki 11 romo 22, ma aye otum me apar pa 220, ma obedo cal me rwate pa kit pa Lubanga ki kit pa dano. Palmoni oketo iye i kom witinesi mukato aryo ni “220” nyutu rwate pa kit pa Lubanga ki kit pa dano, ma aye lok me yaro pa cako bedo dano pa Kricito, ka ocako keto pire kene i ring ma obor. Kun otimo mano, en ocako ayero pa dano weng ni ka gi mito tyeko cik me Injili, Kricito mito rwate kit pa Lubanga pa en ki kit pa dano pa wa. Kit pa Lubanga ki kit pa dano eka obedo witinesi aryo.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“Nyutu pa Yesu Kiristo” ma oyweyo ka pwod pe giko kare me tem, tye kede lok me ni Yesu en “Lok” pa Lubanga.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> I acakki ne obedo Lok, ki Lok ne obedo ki Lubanga, ki Lok ne obedo Lubanga. En keken ne tye ki Lubanga i acakki. Gin weng ne gicweyo ki iye; labongo iye, pe gin mo acel ne gicweyo ma gicweyo. Iye ne obedo ngima; ki ngima ne obedo ler pa dano. Ki ler liero i mudwong; ki mudwong pe oŋeyo en. John 1:1-5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Baibul obedo 'Lok pa Lubanga', bende macalo Kristo, nyutu kube pa kit pa Lubanga ki kit pa dano. Baibul bende nyutu lanyutu aryo me Cik me Odoco ki Cik Manyen; lanyutu man bende obedo Musa ki Elija i Buk me Fweny, pot buk apar acel.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> I kom jonyutu aryo nabi owaco dok bene ni: “Gin en yadi aryo me olivu, ki tel me lapia aryo ma tye i wang Lubanga pa piny.” “Lok ni,” lami Zabura owaco, “obedo lapia bot cing na, ki ler bot yore na.” Revelation 11:4; Zabura 119:105. Jonyutu aryo gin coc pa Testament Macon ki pa Testament Manyen. The Great Controversy, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Jo me yaro aryo gin yom olivu aryo, tung me kandira aryo, ki Cik Mapur ki Cik Manyen, ma i kite me coc kicano calo “Lok mii.” “Nyutu pa Yesu Kiristo” ma Layen pa dul Yuda oyabo woko ka dang piny giko me temo, en “medo ngec me agiki” ma temo jo ma kwayo bedo acel ki acel i jo 144,000. “Medo ngec me agiki” bende en lok pa “Midnight Cry” i puc pa nyako ma pe ginywako apar.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> Cawa an owaco bot en ni, 'Gin ange yom aryo me olivu matye i kur macego pa tung canre ki matye i kur macalo pa tung ne?' An dok owaco bot en ni, 'Gin ange yugi aryo me olivu ma ki i yok aryo me dii gicobo cok me dii ki iyegi kene?' En owaco bot an ni, 'Pe ingene ngo magi?' An owaco ni, 'Pe, ladit.' En dok owaco ni, 'Magi en gi aryo ma kiwoco gi ki cok, ma gitye i but Rwot me piny weng.' Zekariya 4:11-14. Magi gicobo gi kene ii lute me dii, ma ginyutu cwinye pa lamal pa Rwot ma tye cing, ma gikwanyo Lok pa Rwot bot jo ki ciko gi ki kwac. Lok keken myero obed calo kit ma kinyutu, cok me dii, ma gicobo ki i yom aryo me olivu ma tye i but Rwot me piny weng. Man obaptiiso pa Lamo Maleng ki mac. Man bi yabo cwinye pa jo ma pe geno i yaro cwiny. Mito pa cwiny romo pungo keken ki tic pa Lamo Maleng pa Rwot. Dano ka kene pe romo timo gin mo keken me pwoyo raco pa cwiny ki me meto mito me cwiny. Dwoko me Baibul pa Seventh-day Adventist, volium 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Leb pa Lubanga en Biblia ki Kiristo kacel; kede Biblia ki Kiristo ginyutu jalami aryo, kacel ki 144,000. Jalami aryo gin bene ginyutu rwomere me kit pa Lubanga ki kit pa dano. Gibene nyutu lok me gin matime me purofeti ma iye ki ma woko. Macalo jalami, gi coyo adwogi ni rwomere me kit pa Lubanga ki kit pa dano pe timo richo. Gibene nyutu rwom me kube ikom kit pa Lubanga ki kit pa dano. Obedo ladaa, konduti, paipu, malaika, onyo cal mukene mo mapat ma nyutu yore me kube ikom Lubanga ki dano, lok ma gicwalo bot dano dong kare weng obedo ngima onyo tho.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Golo piny pa Tipu Maleng otime i kare me mukato me iye ki me woko, ma kinyutu gi Daniel ki Kit Nyut pa John 11:11. Tye ngat me nyutu pe matidi loyo angwen ma kicoyo calgi i cik 11 ki 12 me chapta 11 pa Daniel, ma myero kiginyo piny. Mede, i cik 13 go 15, tye angwen ma myero kiginyo piny; ki i cik 16, tye angwen. Kombedi wa tye kany i kare mukato eni keken; ka en kamano, myero wa, macalo lacam me nyutu, yubu keken ngo en ngat me cal ma i cik 11 go 16, pien gi keto calo rek me nyutu ma okom kare me mukato ma ocano i cik 40 pa chapta mamego.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Bene nen calo rwate me nyutu jo ma ki yaro i gin mukato me rekodi namba 40 ma ki cako yabo rwomne ki aa kacel ki 1989.

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

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

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Lok 40 ocake i cawa me agiki i 1798, kun Napoleon pa France omiyo Papa obed i twolo. Pwonyo ma otyeko miyo tim ma kamano obed i kom Cik me Tolentino ma kityeko yubu i 1797. Lweny pa Napoleon ki Papa con kityeko nyute calo i gin matime ma otyeko rwate coc 6 ki 7 i buk me Daniel chapta 11. Cik me nywodo ma kityeko yubu, kede giko Rwot me wi ki Rwot me piny i rwate me coc 6 ki 7, ne gicoyo doki i gin matime me 1798; ci kamano, gi nyute poro me Lok pa Lubanga i coc 6 ki 7, kede rwate me coc geno i acaki me lweny i tung Ptolemy Philadelphus, rwot pa Ijipt ma 2, ki Antiochus Theos, rwot pa Siria ma 3. Ptolemy onyute calo Rwot me piny, ki Antiochus onyute calo Rwot me wi.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Lagam ma tye i kine, ka kicwalo kacel ki timme me lagam en i lok me con pa Ptolemy ki Antiochus—ma bene obedo cal me nyutu—kede lok me con pa Napoleon ki Papa i 1798, gimiyo rek adek ma ginyutu calo lok me con pa Putin ki Zelenskyy i kine 11 ki 12. Erwate, ngec ni kare me agiki i 1798 nyutu lok me con pa Napoleon ki Papa, pe opong ka dong ogiko kany. Myero wa niang gin ma kine 6 ki 7 gicwalo lagam ikom Napoleon ki Papa, kacel ki gin ma lok me con pa Ptolemy ki Antiochus pwonya ikom kare acel-ki-acel. Ka wa niang rek ginen me adwogi, dong wa niang ni timme me con ma con otimo lagam gitye ginyutu cako me lok me con pa kine 40; kacel kwede gitye ginyutu agiki pa kine 40, ka Putin—ma kitye kinyutu calo Napoleon ki Ptolemy, Putin ma kicwalo lagam i kine 6 ki 7—otimo gin ma kine 11 ki 12 gicwalo lagam.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Neno ma pire tek ikom rwate me lanabi i bot dragoni ki nywonyo madongo, calo kit ma John obi miyo nyinggi, onyo calo “the daily” ki “the abomination of desolation” calo kit ma Daniel obi keto gi calo, aye ni i kit me lanabi gin calo kacel tutwal. John owaco kamano.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Ne gi pako twol madwong ma omiyo mir twero; ne gi pako bende mir, gi waco ni, “Ng’a ma tye calo mir? Ng’a ma twero timo lweny ki en?” Revelation 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Woro Dragon obedo woro Beast, pien cene-gi latiyo calo dini pa pagani. Macalo Yohana, Daniyeli tiyo ki “otong matidi” (Daniyeli 8:9–12) me nyutu cene Lom me pagani ki Lom me Papasi; ento opoko butgi maber, ka minyuto otong matidi pa Lom me pagani i kit lacoo, ki otong matidi pa Lom me Papasi i kit dako. I kome 7, Daniyeli minyuto ni Lom me pagani “mapat” ki lobo me ruoth ma obedo anyim ne, dok en minyuto ni Lom me Papasi bene “mapat.” Lom, me pagani onyo me Papasi, en mapat. Ahab ki Herod gi gwoko cal me lacoo pa Lom ma nyutu Lom me pagani. Cene-gi gicweyo kica ki cal pa Papasi. Dako obedo lwak pa Kanisa, lacoo obedo lwak pa lobo, kamano, i rwom me Nabii, ka Lok pa Lubanga wuoyo ikom lacoo ki dako bedo acel, en tye ka moko adada ni Lom me pagani ki Lom me Papasi gi worom maber i rwom me Nabii, pien gi obedo ring acel.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Rwom pa Faranse ki twero pa Paapa i 1798 obedo cal pa rwom pa Kacoke me Amerika ki twero pa Paapa, ka rwot apar giketo mac i Ruma ci gichamo ring pa iye.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Lawii apar ma in oneno i wi leb me gweng, gin bikwero dako me bale; gibimiyo ne keken ki opuk, gibicamo ringone, kede gibigoyo iye ki mac. Fweny 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Rwom pa Faransa ki papacy, i kare ma oketo papacy i twero i 538, nyuto calo tic pa United States me yubo lwat ma ogoro cwe pa papacy i kare me cik me Sande ma bino cokki.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Kede an neno lacam mapat mo ma obino aa ki piny; kede obedo ki twol aryo calo mwana-kondoo, kede owaco calo joka. Kede otimo twero weng pa lacam me acaki i wang en, kede omiyo piny kede gin ma bedo iye opako lacam me acaki, ma cwii me tho ne oyikone. Kede otimo aloka madit, ma omiyo mac obuto ki i polo i piny i wang jo, kede oribogi gin ma bedo i piny ki kom miujiza magi ma en obedo ki twero me timo i wang lacam; kowaco bot gin ma bedo i piny ni ki tim cal pa lacam, ma ne ocwiye ki ligangla, kadi bene odong ki kwo. Revelation 13:11-14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

Cawa me agiki i mwaka 1798, i citi me cing 40, onyutu ni rwot me lamo me tung mapol okweyo woko ki rwot me lamo me tung madira. Hitori me poropheti man en aye agiki pa higa 1260 me lwak pa Papa; kadi con, kit me poropheti ma ocako hitori man ki nyutu i agiki. I mwaka 538, lobo me poropheti me Biblia ma namba 4 oketo kabedo bot lobo me poropheti me Biblia ma namba 5, ki i mwaka 1798, lobo me poropheti me Biblia ma namba 5 oketo kabedo bot lobo me poropheti me Biblia ma namba 6.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 bende obedo alama me yoo ma i tung me kwer me "kare abiro" me Levitiko 26 ikom lobo me rwot ma i bor me Isirael, ma ocake i 723 pi anyim me Kiristo, ka Asiriya ocwalo Efraim i cet. Omiyo 1798 pe tye ki keken me lapor pa 538 kende, ento bende tye ki keken me lapor pa 723 pi anyim me Kiristo. I 723 pi anyim me Kiristo, dul apar me Isirael gitye ka kete piny ki Asiriya, ki higa 1,260 lacen, i 538, Lom ma pe yaro Lubanga tye ka kete piny ki Lom pa Papa, ma bende lacen oketo piny ki Faransa i 1798 i agiki me "kare abiro".

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

I iye 1798, Faransa, rwot me tung te, okwanyo Paapasi aa ikom pa rwot. I iye 538, Faransa, cal ma acel mapire tek me boko pa Roma ma pe yaro Nyasaye woko i rwode apar, ocweyo Paapasi i kom pa rwot. I kare me cik me Sande, Amerika bi dwoko rwom me Faransa i iye 538; ka rwode apar goyo Paapasi ki mac ki camo ringre ne, Amerika bi dwoko rwom me Faransa i iye 1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Lobo me rwot ma gibino ki tung mabore gikelo yubu me “kare abicaryo” i wi lobo me rwot me tung mabore ki me tung mapiny me Israel.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirael obedo rom ma kikwanyo i tung keken; leone gi ogo ne woko: mokwongo, rwot pa Asiriya ocamo ne piny; i agiki, Nebukadneza, rwot pa Babilon, obongo cok ne. Yeremia 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Asuriya obino ki Bor kendo ogoyo dul apar i 723 BC, kede Babilon omako Yuda i rubedo i 677 BC. Kadi bed ni Isirael obedo piny pa rwot me Bor i kom Yuda, ento lajogi ma obino ki Bor ogoyo piny pa rwot aryo; ci mano omiyo Isirael ki Yuda gubedo calo piny pa rwot me Cen i kom lajogi ma omako gi i rubedo. 723 BC nyutu rwot me Bor ma ogoyo piny pa rwot me Cen me apar. 538 nyutu loko ki paganizim bot papalizim, ki bende nyutu piny pa rwot me Bor ma ogoyo piny pa rwot me apar. 1798 nyutu rwot me Cen ma nyutu piny pa rwot me apar ogoyo rwot me Bor.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> I cawa acel acel, piny ogoyo madit, ki dul me apar pa kac opoto; ci i piny ogoyo, dano alufu abicar otho; ci gi ma otiri giluoro matek, ki gimiyo duŋ bot Lubanga pa polo. Revelation 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Kare me loko ma ki keto kube kwede 538, ka Roma olokore ki Roma me lakio bot Roma me Paapa, obedo bende loko ma i Kitap Daniel, dier aboro, ki i kit me laco bot kit me nyako, ma calo alama me loko ki i cik pa piny bot cik pa kanisa. Poropheti me “kare abicel aryo” tye ki alama me “adieri”, pien nyig coc ma acaki (723 BC) nyutu nyig coc ma apar aryo aryo, ma obedo ma agiki, i alifabeti pa Lebru (1798), ento nyig coc ma apar adek, ma i tung cen, nyutu wangor (538). Daniel nyutu ni “golo cik” ma kiciko ki lok “golo cik me bwong” obedo kelo kacel pa kanisa ki piny, ka kanisa tye ma ludito i kube megi. Golo cik meno nyutu 538, ma obedo i tung cen, ki calo nyig coc ma apar adek, iye alama me yoo adek ma madit i kare me “abicel aryo” ikome oganda apar me tung anyim pa Isirael.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

I 1798, “cawa me agiki” macalo kit ma kinyuto i rek 40 me dye 11 me Daniel, France ma pe tye ki yie bot Lubanga, Rwot me bor, ogoyo bot teko pa Papa, Rwot me wii, bal ma kelo tho. I 1989, teko pa Papa ogamo bot Rwot me bor ma pe tye ki yie, ma i kare eno dong obedo Soviet Union. I ogamo eno, tye rwate me mung i kin United States ki Vatican. Kwanyo woko pa Soviet Union i 1989 ogiko lok me rweny ma kiketo i coc me rek 40, ki rek ma bino, rek 41, nyutu cik me Sunday i United States. En aye ni, caka ki boto woko pa Soviet Union i 1989 nyo i cik me Sunday ma i rek ma bino, watye bedo i histori ma ocano me rek 40.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Lok apar angwen cako ki nyutu i 1798 rwot acel me South kacel ki rwot acel me North; ci i 1989 bende nyutu rwot acel me South kacel ki rwot acel me North, ki bende twero me adek ma ki yaro ki careti, boti, ki jo me faras.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> I cawa me agiki rwot me tung cen obi tuko iye; rwot me tung bor obino i kom iye calo kec ma obur, kede gari me lweny, kede lakit me embalaasi, kede boti mapol; obidonyo i piny mapol, obigoro kede okato. Daniel 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

I “cawa pa agiki” i mwaka 1798, laker lweny madit pa Napoleon o komo i Vatican, kede tutwal otyeko kawo Pope ki o keto ne i twalo. I mwaka 1989 dwogo me cen pi 1798 otime. Obedo tye ki loko me laporofeti ma otime i gin matime i atata ki 1798 ki 1989, ma mit tutwal me gucoyo. France ma pe yie i Lubanga, rwot me Cen i cawa me 1798, obedo rwot me Cen me omwoyo ma acel; kede Russia pa Putin kimaro bedo ma agiki. France ocweyo i Nyutu dii 11, ma Sister White ocweyo tutwal calo France ma pe yie i Lubanga. Acel ki alama aryo ma gicweyo France i dii 11 obedo Misiri, ma Sister White ocweyo calo alama pa pe yie i Lubanga. I dii meno, jami pa lobo ma orweny malo ki i boro ma pe tye te, obedo pe yie i Lubanga ma obino i gin matime i kare meno.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Ateisim oter i gin matime cako ki Faransa i kare me 1798, ci i 1989 rwot me mwoyo pa ateisim obedo Soviet Union. Kweyo woko pa Soviet Union i 1989, i tyeko me kuc ma gicako i mung i aa Pope John Paul II ki Ronald Reagan, kitye dong ocoyo ne ki calo i vasi apar pa chapta apar acel me Daniel; ci yubu mar aryo pi vasi apar oneno i lok pa Isaya me kwer aryo me mwaka 2,520 ma i wi lwak me Israel ma i North ki ma i South, macalo kitero ne i chapta abicel aryo oo i apar acel.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Dong 1989 obedo kit me cimo pi yubu latang me poropheti pa nino pa agiki. En aye kare ma rek 40 oyab woko. Kombedi romo neno ni rek 40 cako i 1798 ki ogiko i cik me Sande pa rek 41.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

Ka cik me Sande obino, United States me Amerika bi waco calo nyoka madit, kede bi tyeko rwoti ne calo duk pa rwot me namba 6 i poropheti pa Baibul. Ocako kare me rwoti i 1798, ka duk pa rwot me namba 5 ogamo rugo ma kelo tho. I 1798 United States me Amerika oyubu cik, Alien and Sedition Acts, kuno otime calo kit ma nyutu agiki pa duk pa rwot me namba 6 i kare me cako ne keken. Kom mano, rek namba 40 obedo lok pa con pa United States me Amerika calo duk pa rwot me namba 6 i poropheti pa Baibul.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

1798 obedo coc me acaki i dul me coc pa Hebru; cik me Sande obedo coc namba 22 kede me agiki i dul me coc pa Hebru; kede 1989 obedo alama me yo ma i wang, ma nyutu wero ma kimiyo alama kwede namba 13 kede coc namba 13 i dul me coc pa Hebru. 1989 nyutu wero pa lare ma i mung pa Reagan ki Antikristo me porofeci pa Bibul. 1989 kelo acaki me acel i bot pulezidenti aboro me agiki, ma gubedo kat teli ikare ma wero ki Cik me Konistitushon tye dok malo malo. 1989 ocako tem i iye jo Adventist me Ceng Abiro, tem ma kiketo me cwalo dul aryo me jo lito. Jo ma tye ki yie obedo manok; ento jo ma peke ki yie obedo mapol. 1989 nyutu alama me yo ma i wang me lok namba 40, kede nyutu wero ma kimiyo alama kwede coc namba 13. Lok namba 40 tye ki alama me 'adiera'.

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Ves 40 tye ki rwot me tung i malo ki rwot me tung i piny, ma gitye mapat i gin matime ma i agiki pa ves eno. En bene tye ki Amerika ma Kiboke Cing, ma kaka Yohana owaco, en nabi me bul ma tye ka tic ki too madit ki le madit me didyo piny bot Amagedon. Rwot me tung i piny i ves 40 en too madit, rwot me tung i malo en le madit; gari me lweny, boti ki jo me faras en nabi me bul. Tim me pore pa ves 40 i 1989 obedo kit me poropheti ma dit loyo pi neno maber ves 11 dok i 15. Ka pe itye kakare i 1989, pe itwero bedo kakare i lok pa gin matime ma watye kwede kombedi.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Cako ki 1989 nyo i cik pa Ceng Abicel, lwenyo adek ma jo mapatpat gutedo i nying loch pa Paapa gityeko nyuto gi i nyig lok 10 nyo i 15. Nyig lok man myero kiweyo calo gin acel ma mede piny, pien “Antiochus Magnus” acel keken nongo iye i lwenyo adek ma gityeko nyuto gi i gin ma otime matwal me nyig lok 10 nyo i 15.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Lweny adek weng tye i yore me poropheti acel keken, pien Antiochus Magnus obedo i lweny mag adek weng. Veso 10, ki Aisaia 8:8, gimiyo lajogi aryo me gutyeko pa Veso 40 i 1989. Veso 40 obedo gin ma giyaro kwede i Veso 10 ki i Aisaia 8:8. “Garacel, boti ki jo faras” nyutu tung aryo pa lwor ma oa ki i piny i Kacap apar adek me Ngec me Penyo. I agiki, ka United States obedo ka waco calo dragun, tung aryo peke dong Ripablikanizim ki Protestantizim. I kare meno jo ma gicwee ni “Protestant” bideny kacel ki Katolikizim, ki Ripablik ma Konistitusi binedoko dikitetesip. I kare meno, tung aryo pa lwor ma oa ki i piny gibedo twero me ekonomik ki twero me lweny. I Kacap apar adek me Ngec me Penyo, United States tero cik pi piny weng myero okwanye alama pa lwor me cato ki cayo, kede threat me tho. Tung aryo meno obedo “boti” pa Daniel, ma nyutu twero me ekonomik, ki “jo faras ki garacel” pa ne, ma nyutu twero me lweny.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 oketo lanyut ni, ka wacwako tyeko pa gin ma otime me lweny me Raphia ki Panium, ma kicweyo i nyig coc apar acel ki apar abic, dong myero watiyo kwede yore me nyutu lok pa lajwok acel keken ma kitiyo kwede me poyo 1989 ki oboto pa Soviet Union; pien Antiochus Magnus obedo i lweny adek weng ma kicweyo i nyig coc apar ki apar abic. Antiochus nyutu teko pa gari me lweny, bote, ki jofarasi; tek man i 1989 ne obedo Ronald Reagan, en acel i bot piresident aboro, ma agiki ne bende en me namba abic, ci kombedi en me namba apar aboro ma obedo i bot abiro abic.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Kaka Yesaya 23 waco, teko pa Papasi (dako malaya ma rwodi me piny otimo zina kwede) bino bedo ocwinyi i kare pa United States ka tye calo lwak me abicel i poropheti me Bibilia. I 1989, United States, ma kitypo ne ki Antiochus Magnus, obedo teko ma Papasi otyeko tiyo kwede i lweny pa ne ikom jam me Ateisimu ma ogoyo ne bal ma kelo tho i 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Lweny adek ma i ves 10 dok i 15 nyutu lweny ma tye i kom Rwot me North ki Rwot me South; Rwot me North, ma calo nyako me coyo pa Tyre ma ocany, tye katico ki twero ma timo lamok pa iye ka tye ka woto i dwogo twero pa iye kede kwanyo piny Rwot me ateisim—Rwot me South. Pok me kit ma con pa lweny adek ma i ves 10 dok i 15 pwonyowa ni, i lweny me acaki ki me agiki Antiochus Magnus obedo loyo; ento i lweny ma i tung, pe obedo loyo. Kit me poropes me 1989 me Ronald Reagan ki Pope John Paul II, kede boto piny pa Soviet Union, bino bedo ki rwatte i lweny ma agiki i mag adek, pien ves magi gin aye gik ma giyabo woko mapwod pe ki cigo pa Probeshon. Macalo ka ves 40 oyab woko i 1798, dok bene i 1989, ves en oyab woko i agiki, kacako i July 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Nyutu pa Yesu Kiristo kikwanyo gono iye kare matin mapwod pe agiki kare me kica, ci kimedo kwede ngec madwong-loyo ni Yesu obedo me acaki ki me agiki, ci keken pol kare onyo nyutu agiki ki acaki. Kare me kica pi Adventism ogiko i Cik me Sande, ci piny ki kare matin mapwod pe agiki kare me kica Nyutu pa Yesu Kiristo kikwanyo gono iye. Kwena ma giko i wang odi ma kigengo me Cik me Sande en kwena pa Ywak me Odiyo, ma omiyo wang odi kigengo i Dwe me October 22, 1844 i gin matime pa Millerite. Ki kwanyo gono me 1798 i acaki pa vasa 40, ma bende obedo acaki pa United States calo lobo me ruoth ma abicel i porofeci pa Baibul, otiyo cal pi ki kwanyo gono me 1989 i tung kany pa vasa 40, ki acaki pa giko ma kato-kato pa United States. Ki kwanyo gono i 1798 ma otiyo cal pi 1989, nyutu witinisi aryo bot kwanyo gono pa kwena pa Ywak me Odiyo i 2023. Rek, ki gonyo adek pa en 1798, 1989 ki 2023, nyutu tic me iye me yweyo Virjin apar, ki rek me i woko pa lobo me ruoth ma abicel i porofeci pa Baibul.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Lweny ma kiweyo i lok me apar acel, ma onongo otyeko i Lweny pa Raphia ka Ptolemy oloyo Antiochus, nyutu coyo pa twero ma tye katic pi nying Papa; ma i lweny me kombedi gin Jo‑Nazi pa Ukraine ma gibedo i rwom ki lobo me Oropa i tung cen ma gin globalist, ma gumedo rwom me EU, NATO, ki gitye i rwom acel tutwal ki globalist me polotiki ki ekonomi pa United Nations. Ka Antiochus Magnus onongo tye i lweny adek weng, ki nyutu twero ma tye katic pi nying Papa ma tero lwak bot rwot me tung kiir, ento dong niningo romo bedo ni en United States i 1989, eka en Jo‑Ukraine, calo ma nyutu i Lweny pa Raphia, eka dok en United States ka Lweny pa Panium? Lok me apar obedo lacet me lok me apar acel nyo nywako i apar abich, pien tyeko ne i 1989 omiyo cal pa kit poropheti pa acel i lweny me proksi adek. Ngo en adwogi pa poropheti me miyo Antiochus en twero me proksi pa Papa, ento pe ki tero United States i lweny adek weng?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

I gin ma otime con i lweny pa Ukraine, ma yore ne calo lweny pa Raphia, United States otyeko tiyo kwede Nazi pa Ukraine calo twero ma tiyo i tunggi, i con acel keken ma United States tye ka cweo kica pa Papat, twero ma, pi kare weng ki keken, tiyo kwede twero ma tiyo i tung me timo tic marac pa ne.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Me miyo lagam i lapeny me twero me tiyo i tung pa ngat mukene i tyen lok apar dok i apar abic mito kwano me nyutu anyim ikom kit pa Antiochus macalo alama. Lweny Diadochi obedo lweny mapol-opol ma otime ikare 323 dok i 281 BC, i bot jo Diadochi (i leb Girik ‘jo maluwo’)—ludwong me lweny ki jo maluwo pa Alexander Madwong—ma gicako lweny pi cing pa lobo madwong pa en kun en otho i 323 BC. Antiochus ma acel obedo Antiochus I Soter, wod pa Seleucus I Nicator, ma en acel ki jo Diadochi pa Alexander (jo maluwo), ma ocweo Cing Seleucid.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Nying Antiochus twero nyutu bedo ni ngat ma ocung i kabedo pa mukene me konyo. Antiochus obedo cal pa Rome, kede Rome pa Pope obedo Antikristo, ma tye ki cal maromo ki pa Antiochus. Antiochus, calo nying, onongo nyutu nyathi pa ngat ma ocako Lobo pa Seleucid, ci i bedo man Antiochus ocung i kabedo pa wu pa en; ocung calo lalingo pa wu pa en. Sister White oyaro ni Satana kacel ki Pope gin Antikristo, kede owaco ni Pope obedo lalingo pa Satana i piny. En odwogo obedo nying me dul pa rwot ma lamal i Lobo pa Seleucid, i but mo pi kube kwede ki Antiochus I Soter kacel ki boma Antioch, ma gicako nyinge ki wu onyo nyathi pa Seleucus I. Pope obedo lalingo pa Satana, kede i cal, nying Antiochus nyutu calo lalingo pa wu pa en, ngat ma ocako lobo pa tung maloyo ma oketo dul pa rwotone i Babilon.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Bang tho pa Alexander ma Madit i 323 BC, lwak pa en ogeme woko i bot jo Diadochi (jo ma obino lacen). I nyiko pa Babylon (323 BC), ki miyo Seleucus cokki kabedo me ladero pa Companion cavalry (kabedo me lweny ma tye ki rwom madit) i wang Perdiccas, regent pa lwak pa Alexander. Dong i 321 BC, ki miyo Seleucus satrap (lami piny) pa Babylonia i kare me nyiko pa Triparadisus, i kom tho pa Perdiccas ki lok me keto mapol i bot jo Diadochi. I 316 BC, Antigonus I Monophthalmus, Diadoch mukene, omiyo Seleucus obalo Babylon pien teko pa Antigonus onongo tye ka medo. Seleucus onongo oywako kuc i bot Ptolemy I Soter i Egypt. I 312 BC, Seleucus odwogo i Babylon ki lweny matin ma Ptolemy omiyo. Okwanyo piny jo lweny pa Antigonus ki odwogo ocako cwako Babylon, ma nyutu cako me kabedo me teko pa en. Gin man pup kitamiye calo cako pa Lwak Seleucid, kede 312 BC calo cako pa Kare me Seleucid i pito me mukato.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Nying Seluecus obiro ki leb Greek, kiti i cuk me lok selas (σέλας), ma nyutu ‘ler’, ‘lunyuto me ler’, onyo ‘nyutu me mac’. Nying eni nyutu ler madwong onyo lunyuto, rwate maber pi ngat lapir madit calo Seleucus I Nicator, ngat ma ocako piny pa rwot me Seleucid, ki ma bedo cal pa won ma onongo obedo ngat ma kelo ler i polo.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> "Me gwoko lonyo kede luor pa piny, Kanisa onwong'o me yaro kica ki kony pa jogi madwong i piny; ci kamano, ka en ojwero Kristo, onwong'o cweyo luor ki geno bot laloc pa Lakworo—Episikopo pa Ruma." The Great Controversy, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiochus Magnus obedo lakwak pa twero pa Popi, macalo ka Popi obedo lakwak pa Setani. Cal pa Antiochus weko ni lakwak pa twero romo bedo mapat-pat, macalo ka obedo Popi mapol. I 1989, Reagan obedo lakwak; i 2014, Ukraine o dong obedo lakwak pa United States; kede i lweny pa Panium, Trump obedo lakwak. Reagan obedo ma acel, Trump obedo ma agiki, kede Zelenskyy obedo goba i tung.

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