Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Islam me kwer me acel ki me aryo i buk Revelation kapo 9, onyutu kom me yubu ma oketo bot Roma. William Miller onwongo oyaro trumpets “kom me yubu ma pe rwate” ma oketo bot Roma, ento Miller pe oneno Rome manyen, macalo rwate me adek ma gileyo lobo bot Armageddon. Uriah Smith ogamo ni trumpets onyutu kom me yubu pa Lubanga bot Roma, kede ni trumpets me abic ki me abicel (kwer me acel ki me aryo) gibedo kom me yubu bot Kanisa Katoliki.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.
Pi yubu me tarumpeta man, wa dok kwanyo ki i coc pa Mr. Keith. Laco coc man owaco ki atir ni: “Pe tye but mukene mo i Buk me Apocalypse ma lajuko lok gutye ki cwiny acel calo i kom keto pa tarumpeta namba 5 ki namba 6, onyo bal namba 1 ki namba 2, bot Saracen ki Turk. Gin obedo atir tutwal, ni pe yot me ngene marac. Kama pe gin obaro ki lok acel onyo aryo me poko keken, ento pot-buk namba 9 weng me Apocalypse, i but ma romo romo, opong ki ciko pa gin aryo.”
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
Lwak pa Roma ogedo, calo con onongo obino i rwom ki kwanyo piny; ento jo Saracen ki jo Turuk ne obedo gin me tic ma i komgi, lamo ma pe atir obed kec pi kanisa ma otony woko ki atir; pi mano, ne pe kicobo tarumbeta me abicel ki me abicel acel keken ki nying tarumbeta calo kit ma kicobo magi ma con; ento kikobo gi kec. Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Gin ma Miller ki Smith pe gi ngeno i kom opiri calo cer me Lubanga i kom Loma, en ni cer meno otyeko bino ki keto cik me lamo ceng. I piir 321, Constantine oketo cik me Sande ma acel, ci enyim piir 9 okobo ot me rwatte pa lwak ki i kabedo me Loma, ocwalo ne i kabedo me Constantinople, man okwako cako kit me gogoro woko pa Lwak me Loma. I Daniel chapter 11, Loma me pagan myero otong piny tutwal pi 'cawa' acel, ma nyutu piir 360, ki lweny me Actium, i piir 31 BC, nyaka i piir 330, i kare ma Constantine ogoro lwak i West ki East.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Obi donyo ki kuc, kadi i kabedogi ma opong loyo i piny; kadong obi timo gin ma laco mamege pe gitimo, ki kwaro mamege bende pe gitimo. Obicweyo i botgi gin ma okwanyogi i lweny, ki gin ma ogamo ki kwanyo, ki jami me dogi maber; aye, obicako tero paro pa en ikom ot me cuk ma tek, pi cawa mo. Daniel 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
Ikare me higni 360 magi, Empaaya pa Roma onongo obedo macalo pe ki twero me loyo ne; ento ka kabedo me rwot okwanyo i East, twero me teto empaaya madit macalo eni pe dong romo. Constantine onongo otemo gwoko twero ka oyabo piny bot nyithina adek, ento mano keken omede pire tek opoto pa empaaya ma con.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
Ka telo pa Papa oywako kom pa lobo i mwaka 538, i Council me adek pa Orleans kiweko cik me Sande. Ci, i mwaka 606, Mohammed ocako tic pa lanen, ci ki cal me alama en oketo calo trompet ma onongo myero obed gin ma jo me gin ma con gikwanyo ni 'kwer me kanisa ma opoto ki yie'. Gin matime me kec ma acel ki me ariyo, ma ocako ki tic pa lanen pa Mohammed i mwaka 606, otyeko i ceng 22 me dwe me Oktoba, i mwaka 1844, ka trompet me abiro oguro.
The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.
Peko me aryo otyeko woko; nen, peko me adek bino otum. Kadong malak ma abiro ogoyo tarumbeta; i polo obedo dwoke madwong, ma gi waco ni, “Rwome me piny man otyeko bedo rwome pa Rwot wa, kede pa Kristo ne; en obino rwomo pi kare ki kare.” Revelation 11:14, 15.
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
I kare me gin ma otime i “Woe” aryo ma ocako, Constantinople, ot pa lobo me Rome me tung camara, okawone i 1453, ki Rome pa Papa i tung cen, i 1798 gigoyone kwede kub me tho. “Kec pa kanisa ma okwalo yore” otyeko orwaro piny Rome me cing ki Rome me dini. Rwom me adek pa Rome manyen obi tyeko i cik me Sande ma kombedi tye ka bino i United States.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
Jo Protestanti pa Amerika gibedo ma i tung me acaki i kwanyo lwete gi ki woko i kabedo ma mabor maber me nywako lwete pa Spiritualism; gibicobo bur me camo lwete ki teko pa Roma; i bot teko pa kube man ma acelgi adek, piny man bi lubo yore pa Roma i diro i wii twero pa cwiny.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
I kare meno, Islam pa Woe me adek bitero kelo piny kec pa Lubanga i kom Rumi me kare ma kombedi pi keto cik me lubo Sande, macalo ma en otimo ki Rumi ma pe yaro Lubanga, ki Rumi me Papa. Kwede Rumi ma pe yaro Lubanga, en otime kwede opii me acel, aryo, adek ki angwen me tyeko woko lobo pa Rumi i kabedo pa Rumi i tung West i mwaka 476; pien, inge ka dong odonyo i mwaka 476, pe tye rwot mo me kabedo man ma obedo ki kaka pa Rumi. I mwaka 1453, opii me abicel pa Islam otyeko woko lobo pa Rumi i tung East. I mwaka 1798, i gin matime me opii me abicel acel pa Islam, lobo pa Papa i bot pinye pa Europe ma pud kigonyo gi i apar, otyeko woko. Tyeko woko pa lobo me cing pa Rumi, i tung West ki East, kacel ki lobo me dini pa Rumi, obedo kun ki keto cik me yubu me ceng pa jogi ma pe yaro Lubanga.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
Jo United States gibedo jo ma kigwedo maber; ento ka giketo cing i twero me yie, gi weko Protestantism, ki gicwinyoro popery, pim me balgi bi opong piny, ki “apostasya pa piny” bi coyo i buk me polo. Adwogi pa apostasya man obed kwero pa piny. Review and Herald, May 2, 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Yore mar adek me tic pa kwena keto kit pa opong mar agiki me kwena, malube ikom kit pa opong aryo ma ocake. I dwe me September 11, 2001, Peko mar adek obino i rekod me gin matime. En cako obino i dwe me October 22, 1844, pien Peko mar adek obedo trompit me abic aryo, kede trompit en ocake coyo i kare nen. Ento calo Israel me con, Israel me kombedi yero dwoko cik, kede gikel cawa me yogo i lobo ma pe tye jo, kun pe gityeko tic. Eka cawa me keto lacim pa malaika mar adek ogengo, nyo ni ocake dok nitit i dwe me September 11, 2001.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
Pi mwaka 40, pe yie, yaro-yaro, ki boko cik ogengo Israel me con me donyo i piny Canaan. Peko kacel-gi magi oguro donyo pa Israel me kombedi i Canaan me polo. I kare mo keken, kica pa Lubanga pe tye ki bal. En aye pe yie, tim pa lobo, pe gigolo pire-gi tek bot Lubanga, ki kwec i tung jo ma giyaro ni gin pa Rwot, ma ogwoko wa i lobo man ma peko ki kec me cwiny pi mwaka mapol tutwal. Lok ma kiyero, buk 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Lubanga pe loko, kadong opogo dano ki lero ma nonge botgi. Isirayel me kombedi onongo tye ki lero ma nonge mapol maloyo ma Isirayel me con onongo tye kwede, kadong kimiyo wa ngec ni "bal maromo acel-gi gityeko gengo donyo pa Isirayel me kombedi i Kanaan pa polo." Ka Isirayel me kombedi onongo gimiyo gi yubu keken ki lero acel ma Isirayel me con onongo gimiyo gi yubu kwede, onongo dong oromo; ento gin onongo tye ki lero mapol. Omiyo, ka obedo ni "bal maromo acel-gi" aye ma miyo "Isirayel me con" me woto i "agu" pi "mwaka 40", ci pe keken "Isirayel me kombedi" kigiweyo gi i "agu" i "tim me kobo" me 1863, ento bene adada kigero gi me tho kany. "Balgi" gityeko gengo tic pa "malaika me adek" ngatun kombedi.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
Malaika owaco ni, 'Malaika ma adek tye ka kobo gi i apok pi apac pa Polo, onyo tye ka keto lacim i gi pi apac pa Polo.' Dul matidi man gi nen calo gitye ki paro ma goro, macalo ni gityeko ceŋo ikum tem matek dok ki lweny ma otete. Kitye calo ni ceng ocako ki i pot bilo ka omiyo can i wi-gi, omiyo gi nen calo jo ma oloyo, macalo ni loyo megi piny atika. Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
Richo gi keken ma ogolo Isirael me con woko wek gutho i thim, gi gengo tic pa malaika me adek ma obino i nino 22 me dwe me October, 1844.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
Bang’ Yesu oyab bur pa Kabedo Maleng Loyo, lacim pa Sabat gineno, kede Jogi pa Lubanga gipime, macalo kit ma nyithinda pa Isirayeli gipimeo macon, me neno ka gibedo gwoko cik pa Lubanga. Aneno Lacar ma adek nyuto i malo, kun nyuto jogi ma cwinygi opoto yoo bot Kabedo Maleng Loyo i Diiro Maleng me Polo. Ka gi ki yie gidonyo i Kabedo Maleng Loyo, gineno Yesu, kede geno ki ber gi cako yuto odoco i cwinygi. Aneno gi poyo gin me con, ki i puro me bino pa Yesu ma me aryo, ki i temo gi nyaka i tyeko pa cawa me 1844. Gineno ni cwinygi ma opoto kiyaro maber, kede ber ki twero me adwogi dok opungu cwinygi odoco. Lacar ma adek ocungo lacim i gin me con, kombedi, ki ma biro, kede gi ngene ni Lubanga adaa otongo gi ki yub pa En ma imar mar. Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
Malaika me adek obedo malaika me keto muhuri, ki en obino i October 22, 1844, ento bal acel keken ma otyeko kelo tho bot Israel me con i cidi ogengo tic pa en. Gengo ma otyeko bino pi cwiny-kwero me 1863 obedo gengo me tic pa malaika me adek; kacel ki mano, keto muhuri ogengo kede obedo macer pi mwaka maloyo mia acel.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
[Numbers 32:6-15, kicwalo.] Rwot Lubanga en Lubanga ma coyo, ento opoko tutuno ki richo ki kwanyo cik pa jo ne i kinde man. Ka jo pa Lubanga oo i tam pa En, tic pa Lubanga obed opore i anyim, ngec pa ada obed okobo bot jo weng ma bedo i wang piny weng. Ka jo pa Lubanga ngene En ki gitimo lok pa En, ka ginigwoko cik pa En, lacam pe obed obino oko i polo ki ngec ma pi lacame angwen ma gubedo me weko yamo woko, kun gicoyo ni, “Geng, geng yamo angwen, pe gituyi i piny nyo an abi miyo alama i wang wii pa jatiche pa Lubanga.” Ento pien jo pe gwinyo cik, pe gimiyo apwoyo, ki pe gitye maleng, calo Israel me con, kinde kityelo pi jo weng winyo ngec me agiki me kica ma kicoyo ki dwon madwong. Tic pa Rwot kikengo, cawa me miyo alama kigengo. Jo mapol pe ginen winyo ada. Ento Rwot bikweyi twero me winyo ki loko cwinygi, ki tic madwong pa Lubanga bianyim.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
I ceng 11 me September, 2001, laciny adek obino dok, kede kare me keto ridi ma ogure woko ki cawa me dwoko kom me 1863, ocake dok. Obedo obino pa Islam me Woe me namba 3, ma bende obedo trompit me namba 7 ma nyutu cako me kare me keto ridi. Kare me keto ridi ocake ki obino pa laciny adek i ceng 22 me October, 1844, ka trompit me namba 7 ocake okweno, ento trompit en kigengo kede, ki guro ne woko.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
En malaika ma aneno onongo ocung iwii nam ki iwii piny, oketo lwete malo i polo, ci ogamo ki En ma obedo matwal ki matwal, ma otimo polo, ki gin matye iye, ki piny, ki gin matye iye, ki nam, ki gin matye iye, ni cawa pe dong obedo: Ento i cawa pa dwon pa malaika me abiro, ka obicako wuwo, myero mung pa Lubanga otyeko, macalo en ma owaco bot laticne, laloc. Revelation 10:5-7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
‘Dwon’ pa malaika me 7, obedo dwon pa malaika me Buk Revelation boc 18, ma obino i piny ka gigolo woko piny ot madwong me New York City.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ka gin man otyeko, an oneno malaika mukene obutho ki bot polo, tye ki teko madit; kede piny odoko maler ki duŋ pa en. En oyubu dwon ma tek, waco ni, “Babulon madit obutho piny, obutho piny,” dok obedo kabedo pa jogi marac, ki kabedo me gwoko jogi weng ma pe maler, ki ot me gwoko winyo weng ma pe maler ki ma inweyo. Pien gweng weng gicamo waini pa mir pa lwat pa en, ki rwodi pa piny otime lwat kwede, ki jo me cato pa piny gimoko lony madit ki kom ng'eny pa gin ma ber-ber pa en. Revelation 18:1-3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
“Dwon” pa malaika madwong ma oboro ki polo, omiyo cik bot malaika ni gimak yamo angwen, ma gicoyo calo “kec ma cwiny kwer” ma tye ka temo me rweyo woko ki kelo tho ki balo woko i yoo ne.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
Malaika pa Lubanga timo cikke pa En, gin tye kamo ki gengo yot me lobo, wek yot pe ocweyo i lobo, onyo i nyanja, onyo i yago mo keken, nyaka latic pa Lubanga kiketo gudi pa Lubanga i anyim wigi. Kineno malaika ma twero madongo tye ka malo aa ki tung me anyim (onyo ka ceng oyabo). En malaika ma twero madongo loyo weng tye ki gudi pa Lubanga matye cing i lwete (onyo pa En ma kende romo miyo cing), ma romo nyuto i anyim wi alama onyo nyutu, pa gin ma bigeno mii pe-tho, cing matwal. En dwon pa malaika ma lamal loyo weng man omako twero me mi cik bot malaika angwen, wek gigeno yot angwen, nyaka tic man otim, ci nyaka omin cikke me weyo gi. Testimonies to Ministers, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Malayika ma ciko malayika angwen me mako yamo, en malayika me Yabo pa Yohana, chapta apar aboro, ma omiyo piny obedo ler ki dwong pa En, kede ‘dwon madwong’ pa en obedo dwon pa malayika ma abiro.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
En dong kit nyutu ma lamal keken ma kimiyo wa i Kwena abiro, pi paro wa, pi poyo cwiny wa, ki pi cweyo cwiny wa! Malaika angwen kimiyo gi lwak me timo tic i piny. Ento En acel, ma ocwalo kene me kica pa piny, tye ki gi ma kiyero manok. Nga? Gin ma tye ka gwoko cik pa Lubanga weng, ki tye ki yie pa Yesu.
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
Gimiyo Yohanna neno gin mukene: "Ci aneno malaika mukene ma obino ki tung ma ceng oyabo, ki cim me Lubanga ma tye ngima" (Revelation 7:2). En ngaa? Malaika me Endagano. En obino ki tung ma ceng oyabo. En aye Yabo me Ceng ma i Malo. En aye lero me lobo. "I iye tye ngima; ci ngima eno obedo lero me dano" (John 1:4). En aye en ma Yesaya owaco ni: "Pi wa, nyathi onywol; pi wa, Wod omiyo; ci lub me lobo obedo i batne; ci nyingne bikwongo ni: Pire-tek, Lami-tam, Lubanga ma tye ki twero madit, Wu ma kare pe otum, Lawirwot me Kuc" (Isaiah 9:6). Okwanyo dwone, macalo acel ma tye loyo lwak me malaika i polo, gi ma kik miyo gi twero me loro piny ki yot, waco ni, "Pe uluro piny, onyo yot, onyo yaci, nyaka wacim latic me Lubanga wa i wi anyimgi" (Revelation 7:2, 3).
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
I kany kit me Lubanga ki kit me dano otyeko rwate me bedo acel. Cik omiyo malaika angwen me gengo yamo angwen nyaka gityeko nongo kwayo ne. Kwan but weng. Lok me ywak ma waco ni, “Pe ibalo,” kityeko waco ne ki Ladwogo, Lakony.
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
Dwoko cing ki keme myero kigeng woko pi kare matin keken, nyaka tic acel otim. Ngec, ngec agiki me ciko ki kica, kigengo i timo ticne ki hero me cente ma i kum keken, ki hero me bedo i yot ma i kum keken, kede pe rwate pa dano me timo tic ma myero kitim. Lacam ma myero yubo lobo ki lwakne okuro i cing pa dano ma ki kwede lwak me polo onyuut, ci gi rwate me miyo, i dwong pa kit maleng ki dul pa ne, ngec ma myero odwoko cing pa lobo. Manuscript Releases, volume 15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Malaika ma adek, ma en aye Kriisto, en bende malaika me keto cing, ma obino i October 22, 1844. Ento pi kom pe winyo pa jo pa Lubanga, gicogo tic pa en me keto cing i jo 144,000 tut wal i September 11, 2001. Ci Islam me Woe ma adek ogoyo piny gang madwong pa New York, kacel ki tic me keto cing ocako. I cawa meno, lobo mapol “cwiny gi obur, ento gikengo gi”. Dwon ma acel pa pot buk apar aboro me Revelation, en aye dwon ma yubo malaika angwen wek gi gengo, ka keto cing i jo pa Lubanga tye katime.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
Yesu kare weng nyuto agiki ki cako. I February 26, 1993, Islam me Woe ma adek gicungo bom me lori i ot me paking ma i piny pa North Tower me World Trade Center. Goro ne oketo opoto madwong i ot, okelo tho jo abicel, kendo okoyo jo mukene ma loyo alufu acel. Ento kwac man pe ogolo tower, ento obedo tic madwong me terorisim i lobo United States, kendo onyuto anyim gik ma otime i September 11, 2001.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Kare me keto cing ocako i 11 me September, 2001, ento kityeko cwalo gonyo anyim i mwaka aboro. Goyo lweny pa Islam i woko Israel i 7 me October, 2023, obedo gonyo pa agiki me kare me keto cing. Kit me poko pa Woe ma adek kityeko tero maber kacel ki kit me poko pa Woe aryo me acaki. I acaki me chapta ochiko me Revelation, keto cing pa 144,000 kityeko nyuto maber.
We will consider that subject in the next article.
Wa bi paro lok meno i coc matye anyim.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
Ka gin ma bi time macalo eni, kwer madwong’ ma i kom lobo ma obedo ki bal, dong lanyut pa jo Lubanga bino i kwene ange? Gin bi gonyo gi nining nyo tye oko ka apoya opoto woko? Yowani oneno ni gin ma i kit piny—yubu me piny, caba me yamo ki yie, ki lweny me teto—kikwayo calo ma kikengo gi i lwete pa malaika angwen. Yamo magi tye i kengo, nyo tye oko ka Lubanga omiyo cik me wego gi. Kanyen aye gony pa kanisa pa Lubanga. Malaika pa Lubanga timo cike, gi kongo yamo me piny, me yamo pe bin yoko i piny, nyo i pii, nyo i yat mo keken, nyo tye oko ka latic pa Lubanga opaco gi ki muhuri i pacgi. Malaika maduong’ onen calo ka obino anyim ki i tung ma ceng cako aa (onyo kabedo me ceng owuoko). Malaika maduong’ loyo weng man tye ki i lwete muhuri pa Lubanga matye ki kwo—onyo pa En ma keken twero miyo kwo—ma twero coyo cal i pac wi pa gin ma bi miyo gi kwo ma pe tho, kwo matwal. En aye dwon pa malaika ma i wii weng, ma tye ki twero me miyo cik i malaika angwen me gwoko kengi yamo angwen, nyo tye oko ka tic man otyeko, kacel ki nyo tye oko ka omiyo kwena me wego gi woko.
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
Jo ma tyeko loyo lobo, ring, kede Labolo, gin aye ma kiweko gi kica, ma gubino nongo lacim me Lubanga matye ngolo. Jo ma lwete pe maler, ma cwinye pe maler, pe gubed ki lacim me Lubanga matye ngolo. Jo ma gitye ka paro bur ki timo ne, gubiyweyo woko. Ka keken, jo ma i kitgi i wang’ Lubanga gitye i kabedo pa jo ma gubedo ka dwoko cwinye kede yaro balgi i Nino madit me Atonement ma anti-typical, gin keken gubineno, kede gubiketogi lacim macalo maribe pi gwoko pa Lubanga. Nying jo ma gitye ka tet ka neno, ka kuro, ki ka gwoko i neno pi nyuto pa Lakonygi—pire tek loyo jo ma gitye ka kuro tunguc—gubikano kwede jo ma gicime. Jo ma, kun gitye ki lero pa ada weng ma tye ka leyo i cwinye gi, myero ticgi otur ki geno ma giwaco; ento gitemogi ki bur, gigeto lanyut i cwinye gi, gipoto cwinye gi i wang’ Lubanga, kede gicoyo jo ma giceto kwede i bur, gubipoyo nyinggi woko ki kitap me ngolo, kede gubialo i kare me otum ma pe tye lero, kun pe gitye ki mafuta i otogo gi kacel ki lataragi. “I botu ma uluoro nying Na, Ceng pa Righteousness obi cako malo ki yeco i lapal-gi.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
Keto ranyisi me latic pa Lubanga man obedo kacel ki ma nyutone bot Ezekiel i neno. John bende ne oneno ngec me nyutu man ma ogamo loyo. O neno nam ki lalam pa pi kuden kuro, ki cwinya pa dano gitye ka riyo pi bworo. O neno piny tye ka golic, ki got gicwalo gi i tung nam (ma tye ka time adieri), pi ne kitye ka kuro ki ramo, ki got gitye ka pidi pi dwongo pa en. O nyutone bal, bal me yot, kech, ki tho ka gi timo ticgi ma ogamo loyo. Testimonies to Ministers, 445.