We are considering verse forty of Daniel eleven, and are addressing the prophetic line of verse forty, that is associated with the horn of Republicanism. We are basing the application upon the time of the end which arrived in 1989. That line represents the history of 1989 unto the soon-coming Sunday law, and is typified by the prophetic period from 508 to 538, when the papacy was first empowered and enforced a Sunday law at the Council of Orleans. It is also typified by the line from Christ’s birth unto His baptism.
Wa tye ka paro Daniel 11:40, kadong wa tye ka miyo lok ikom rek porofetik me 11:40, ma rwate ki tung pa Ripablikanizim. Wan weko keto man obed piny i kare me agiki ma obino i 1989. Rek en nyuto gin mukato ki 1989 dok nyo i cik me Sande ma tye ka bino, kadong kimedo ne calo kare me porofetik ki 508 dok i 538, ka Papasi kicweyo ne ki teko me acel, ki kelo matek cik me Sande i Kansol me Orleans. Bene kimedo ne calo rek ma ki nywol pa Kiristo dok nyo i Baptiizo pa Iye.
We are also adding to those lines the line of prophetic history found in verse two of Daniel eleven. There we find that the sixth president of the United States after the time of the end in 1989 is Donald Trump, who according to the verse “stirs up” (awakens), all the realm of Grecia (globalism), in the election of 2016.
Wan bene dong wamedo bot rek magi rek me rwom me gin ma otime con me porofeti ma ononge i Daniel apar acel, lok me aryo. Kany wa nono ni puresidenti ma abicel pa United States ki bot kare me agiki i 1989 en Donald Trump, ma, kore ki lok me kany, “opungo” (oyuki) lobo weng pa Grecia (globalism) i yubu me 2016.
We then began to consider the prophetic characteristics associated with the three powers which make up the threefold union of the dragon, the beast and the false prophet which together are, since 1989, leading the world to the close of probation, at the battle of the great day of God which is Armageddon. We are considering these prophetic characteristics in order to identify the political attributes of the Republican horn of the earth beast of Revelation thirteen. The two horns of Republicanism and Protestantism were represented with the two horns upon the ram of Medo-Persia, in Daniel chapter eight.
Ci wan ocako cwayo ikom kit porofetik ma kakwako ki twero adek ma gubedo yub me adek acel: nyoka ma madwong, le madwong, ki porofet ma pe atir; gi weng, ki 1989 con, gutye ka gitetelo piny bot giko pa kare me kica, i lweny pa nino madwong pa Lubanga, ma rwako nying Armagedon. Wan tye ka cwayo kit porofetik magi me nongo kit me politiki pa tung me Ripablikan pa le me piny ma i Yabo pa Yohana apar adek. Tung aryo pa Ripablikanizim ki Protestantizim gicobo calo tung aryo ma i ram pa Medo-Persia, i Daniel chapta aboro.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Ka dong acwalo malo wanga, ki aneno; nen, i anyim kume otye dyec dichwo ma tye ki tung aryo; ki tung aryo ne tye malac; ento tung acel ne tye maloyo tung mapat, ki tung ma maloyo obino agiki.
Medo-Persia was a twofold power, as was France in the French Revolution, and is the United States. The two horns of the United States are Republicanism and Protestantism, but the earth beast with the two horns changes from a lamb-like beast in its beginning, unto a beast which speaks as a dragon at its ending. The horn’s two prophetic lines run parallel to one another in Daniel chapter eleven verse forty, and when considered together they both begin at the time of the end in 1798. When the horns are investigated individually, the horn of Protestantism is prophetically associated with the time of the end in 1798, and the horn of Republicanism is associated with the time of the end in 1989.
Medo-Peresia obedo rwom ma aryo, macalo France i Revolusen me France, ki United States bende en kamano. Leng aryo pa United States en Ripablikanisimu ki Protestantisimu; ento nyama me piny ma tye ki leng aryo oloko kitene ki cakoone obedo calo nyama me dyang matino, to i agikone obedo nyama ma waco calo dragon. Rek aryo me poropheti pa leng gidonyo ki tung’gi i Daniel chapta 11, vese 40, ki ka giyaro gi kacel, gi cako i kare me agiki i 1798. Ka gin leng gitalo peke peke, leng pa Protestantisimu i poropheti rwate ki kare me agiki i 1798, ki leng pa Ripablikanisimu rwate ki kare me agiki i 1989.
Both horns have a twofold nature as typified by the Sanhedrin in the time of Christ that was made up of Sadducees and Pharisees. Sadducees were liberals and Pharisees were conservatives, and though they were avowed enemies, they came together against Christ at the cross. At the soon-coming Sunday law both horns of apostate Protestantism and apostate Republicanism will form a church-state relationship against Christ’s faithful seventh-day Sabbath-keepers, but as the two horns proceed through the history of the earth beast, each of the horns have an internal controversy portrayed with the liberalism of the Sadducees and conservatism of the Pharisees.
Tong aryo tye ki kit bedo aryo, calo kama nyutu ne i Sanhedrin i kare pa Kricito, ma obedo ki Sadukayo ki Farisayo. Sadukayo obedo jo me yaro, ento Farisayo obedo jo me gwoko yore; kadi gicoyo ni gin lweny, gicok odoko acel i kom Kricito bot Salaba. I kare ma bino cokki pa cik me Sande, tong aryo, ma gin Protestantism ma ogoro woko ki Republicanism ma ogoro woko, gibedo ka gicwalo kube me kanisa ki gamente i kom jo gwoko Sabat me ceng me abiro ma gitye adwogi bot Kricito; entono, ka tong aryo gitye ka poto iye riko pa le me piny, tong acel acel tye ki lweny i iye, ma nyutu ki yore me yaro pa Sadukayo ki yore me gwoko pa Farisayo.
We are now considering the horn of Republicanism, and now take note that the Democratic party traces its origins back to the very beginnings of the history of the United States. It was formed in 1828 but had its political origins with Thomas Jefferson and James Madison. According to the testimony of the two horns of Medo-Persia, the Republican party was established in 1854, in opposition to the pro-slavery position of the Democratic party. It therefore was the “higher” horn in Daniel chapter eight, for it was the horn that came up last.
Kombedi wa tye ka paro tung pa Republicanism, kadong tem i ngec ni Paati me Democratic nongo cako ne dok i cing acaki pa gin-lok me United States. Ocweyo ne i 1828, ento cako pa tic pa lobo ne dwogo bot Thomas Jefferson kacel ki James Madison. Ki lok pa waci me tung aryo pa Medo-Persia, Paati me Republican ocweyo ne i 1854, i kobo ikom yore me cwalo ‘slavery’ pa Paati me Democratic. Ka meno, en obedo tung ma obor loyo i buk Daniel chapta aboro, pien en tung ma oyaro lacen.
Of the twofold nature of the Republican horn, the Democratic party came up at the first and the Republican party came up last. The issue which produced the Republican party was its anti-slavery position in opposition to the Democratic party’s pro-slavery position. A theme with both horns is either political or spiritual slavery. That is why 1863 became a turning point for both horns. In 1863 the Republican horn pronounced freedom for the slaves, and the Democratic party’s resistance to that freedom produced not only the official Republican party, but also the US Civil War. In 1776 the United States spoke, and rejected the slavery of both the European kings (Statecraft) and the pope (Churchcraft). Then in 1789 the United States spoke as the Constitution went into effect. The earth beast had effectively “swallowed up the flood” of papal and kingly European persecution.
I kom kit me aryo pa lawi me Repablikan, parti me Demokretik en ma ocako, ki parti me Repablikan en ma ogiko. Lok ma ocweyo parti me Repablikan obedo tero mamegi ma ogamo otumwa, i lwak ki tero pa parti me Demokretik ma ogwoko otumwa. Kit ma rwate ki lawi aryo en otumwa pa politik onyo pa lamo. Eyo ni omiyo 1863 obedo cawa me loko tung pi lawi aryo. I 1863 lawi me Repablikan opango Uhuru pi jo ma tye i otumwa, ki gamo pa parti me Demokretik bot Uhuru eni ocweyo, pe keken parti me Repablikan ma me cik, ento bende Lweny me i Piny pa United States. I 1776 United States owaco, ki oyaro otumwa pa rwodi me Yuropo (teko me lo piny) kacel ki pa Pope (teko me lamo). Doki, i 1789 United States bende owaco, ka Konsitusi ocako tic. Lewic me piny odoko maber tutwal, “onemo pi ma opong weng” me mateso pa Papa ki pa rwodi me Yuropo.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:15–17.
Twol ogolo ki tungone pi calo opuk iring dako, me omiyo opuk oyweyo kene. Piny okonyo dako, piny oyabo tungone, ometo opuk ma twol madongo ogolo ki tungone. Twol madongo obedo ki kica madwong ikom dako, ci owoto me timo lweny kwede jo ma orem i nyithind pa dako, ma gin gwoko cik pa Lubanga, kede gin tye ki lami pa Yesu Kristo. Revelation 12:15-17.
Then at the birth of the United States as the sixth kingdom of Bible prophecy in 1798, the United States again spoke, and in so doing it placed into the record what the United States will speak at the end, for Jesus always illustrates the end with the beginning. The earth beast is to speak as a dragon at the soon-coming Sunday law, and when it does so, it ceases to be the sixth kingdom of Bible prophecy. What it spoke in its beginning as a kingdom of Bible prophecy in 1798 represents what it will speak again, when it speaks as a dragon.
Ka ikare ma Amerika ocako bedo lwak ma abicel me lok pa lacoo me Bibul i 1798, Amerika dok owaco, kede kamano oketo i coc gin ma Amerika bikwaco i agiki, pien Yesu kare weng nyuti agiki ki acaki. Le me piny biwaco macalo nyoka ma tutwal i cik pa Sande ma biko cokcok, ka otimo kamano, dong pe obedo lwak ma abicel me lok pa lacoo me Bibul. Lok ma owaco i acaki ne, ka obedo lwak me lok pa lacoo me Bibul i 1798, obedo cal pa gin ma bikwaco dok, ka bikwaco macalo nyoka ma tutwal.
The immigration laws of 1798, are referred to as the Alien and Sedition Acts, and were a series of four laws passed by the United States Congress and signed into law by President John Adams in 1798. The laws primarily dealt with issues related to aliens (foreigners) residing in the United States, and they had a significant impact on immigration during that period. The four laws were thus:
Cikke me imigarison me mwaka 1798, kigamo gi ni Alien and Sedition Acts, ki obedo dul me cik angwen ma Kongres pa United States oyaro, ki Presidente John Adams oketo cing gi i cik i mwaka 1798. Cikgi, tutwal, gityeko tic kwede kit lok ma rwate kwede jo macego (jo me lobo mapat) ma gityeko bedo i United States, ki gi ocako teko madwong i imigarison i kare meno. Cik angwen gin eni ni:
The Naturalization Act of 1798: This law extended the residency requirement for immigrants to become U.S. citizens from five years to fourteen years. It made it more difficult for immigrants to become citizens and participate in the political process.
Cik me Naturalization pa 1798: Cik man omedo kare ma kimito me bedo i United States me America pi jo ma kobo ki i lobo wek gibed dano pa United States, ki cawa abic dok obedo cawa apar angwen. En omiyo obedo pire tek pi jo ma kobo ki i lobo me bedo dano pa United States kede me donyo i yore me tic pa politika.
The Alien Friends Act: This law allowed the President to deport any non-citizen considered “dangerous to the peace and safety of the United States” during peacetime. It gave the President significant discretion in deporting foreigners.
Cik "Alien Friends Act": Cik man omiyo Purezidenti twero me cwalo woko ki lobo pa United States ngat mo keken ma pe obedo citizeni ma ki paro ni "obedo goro i kuc ki i gwok me bedo pa United States" i cawa me kuc. Omiyo Purezidenti twero madwong me yero i cwalo woko jo me i woko.
The Alien Enemies Act: This law granted the President the authority to apprehend, detain, and deport any male citizen of a hostile nation during wartime. It was primarily aimed at potential spies or saboteurs from enemy countries.
Cik me Lálóc pa lobo ma tye i lweny: Cik man omiyo Puresident twero me kawo i tung, gengo, ki cwalo cen i lobo megi lacoo mo keken pa lobo ma tye i lweny ki piny wa i cawa me lweny. I kom acel, en ne kityo kwede bot laco me koyo ngec i tutunu onyo jogi mabalo tic, ma bino ki bot lobo ma tye i lweny ki piny wa.
The Sedition Act: While not directly related to immigration, the Sedition Act made it a crime to publish false, scandalous, or malicious statements against the U.S. government, Congress, or the President with the intent to defame them or bring them into disrepute. It was used to suppress political dissent and criticism.
Cik me Sedition: Kare pe ki rwate dirica ki immigration, Cik me Sedition omiyo obed peko me yaro piny lok ma pe adier, ma kelo nyono, onyo ma gi tye ki cwiny marac, i kom Gamente me United States, Congress, onyo President, ki bedo me loro nyinggi onyo kelo nyinggi i nying ma pe ber. Ne kitiyo kwede ne me gengo kwac me politika ki yabo can.
The essence of the Alien and Sedition Acts at the beginning of the United States as the sixth kingdom in 1798, identify plainly the intent of Donald Trump and his MAGA supporters. The act was the “first” speaking and when the earth beast speaks as a dragon at its “last,” the laws will be very similar. The fact that the environment of the current history perfectly reflects the logic for these acts to be repeated is Christ’s signature as Alpha and Omega. In the middle of the “speaking” of the earth beast in 1863, was the first Republican president’s Emancipation Proclamation.
Adwogi pa Cikke me "Alien and Sedition" i acaki me United States ka en obedo "kingdom" me abiro i 1798, nyutu maber terang lapore pa Donald Trump ki jokony pa MAGA. Cik en obedo "waco me acel," ki ka "earth beast" bino waco calo "dragon" i "me agiki" pa en, cikke bino bedo calo-gi tutwal. Gin atir ni kit me kare pa gin ma tye kombedi nyutu atir atir tam pi cikke man me timum-dwogo, en alama pa Kiristo calo "Alpha" ki "Omega". I tung me "waco" pa "earth beast" i 1863, obedo "Emancipation Proclamation" pa Pwerezidenti me "Republican" ma me acel.
The Emancipation Proclamation marked the dead center of the Civil War, and thus the definition of the Hebrew word “truth,” is found in the three waymarks of the earth beast’s speaking. The first letter of the Hebrew alphabet is the same as the last letter, and the thirteenth letter is the symbol of rebellion.
Emancipation Proclamation oketo alama i tung me dyer matut pa Civil War, ka dong tito pa leb me Ebru “truth” nonge i alama me yo adek pa waco pa “earth beast”. Leter me acel me alphabet me Ebru obedo calo leter me agiki, kendo leter me apar adek obedo alama me kobo cik.
It needs to be considered at this point that 1863, and the rebellion identified there, was also fulfilled in the Laodicean Adventist church represented by the Protestant horn at the same time the Republican horn was manifesting a political rebellion. The twofold nature of the Protestant horn was identified by the transition of the Philadelphian Adventist movement into the Laodicean Adventist church, and the twofold nature of the Republican horn was identified in the controversy between the Democratic party’s pro-slavery position that produced the Republican anti-slavery party and the first Republican president.
Myero waparo kombedi ni i mwaka 1863, kede golo cik ma kityeko ngeyo kany, bene otime i Ot pa Adventist pa Laodicea ma kigoyo calo tong pa Protestant, ka i kare acel tong pa Republican bene onongo yweyo nyutu golo cik me politic. Kit pa tong pa Protestant ma oromo aryo kityeko ngeyo ne ki loko me Muvimenti me Adventist pa Philadelphia odok i Ot pa Adventist pa Laodicea; ki kit pa tong pa Republican ma oromo aryo bene kityeko ngeyo i poko wic ikom kabedo pa Dul me Democratic ma konyo luco, ma okelo Dul me Republican ma ogengo luco, kede Purezidenti me Republican me acel.
The first Republican president is placed in the middle of the three-step prophetic signature of “truth.” He is therefore the ending of the first period and the beginning of the second period, just as was the cross the ending of the three and a half years of Christ’s personal ministry, and also the beginning of His three and a half years ministry in the person of His disciples. The beginning of His personal ministry was at His baptism, which symbolically represented His death, and that period ended with His death. His death began the ministry of His disciples that ended with the death of His disciple, Stephen.
Purezidenti me Ripablik ma acel, kiketo i tung cen pa alama me lanabi me “truth” ma i rwom adek. Omiyo en obedo agiki me kare acel ki cako me kare aryo, macalo kit ma Musalaba onongo obedo agiki me mwaka 3½ pa tic pa Kirisito me kene, ka bene obedo cako pa mwaka 3½ pa tic pa En ma otimo i kom lupwonye pa En. Cako me tic pa En me kene onongo i baptiismo pa En, ma i alama onongo nyuto tho pa En, ci kare en otyeko ki tho pa En. Tho pa En ocako tic pa lupwonye pa En ma otyeko ki tho pa lupwonye pa En, Sitefano.
The “speaking” of the Alien and Sedition Acts in 1798 was the beginning of a period that ended with the “speaking” of the Emancipation Proclamation. The Emancipation Proclamation marked the beginning of a second period that ends when the United States “speaks” as a dragon. The president that “spoke” in 1863, was the first Republican president, therefore the last president will also be a Republican.
“Waco” pa Alien and Sedition Acts i 1798 ne obedo acaki pa cawa ma otum ki “waco” pa Emancipation Proclamation. Emancipation Proclamation ne ocako cawa aryo ma obi tum ka United States “waco” calo dragon. Piresident ma “owaco” i 1863 ne obedo piresident pa Republican mukwongo; omiyo piresident agiki bende obi bedo Republican.
There are two movements that are produced by the three angels of Revelation chapter fourteen. The first and second angels’ messages were presented by the Millerite movement, which rebelled and became an official Church in 1863. Jesus always illustrates the end of a thing with the beginning of the thing. The movement of the third angel, which is also the mighty angel of Revelation chapter eighteen, is the last of the two movements of the three angels. What began in 1798 as a movement of the true Protestant horn, transitioned into a Church in the rebellion of 1863, and when the history of the earth beast concludes at the soon coming Sunday law, the rebellious Church of 1863 will transition back into an unofficial movement, for what began as a movement ends as a movement.
Tye muvimienti aryo ma kikweyo gi malaika adek me Apokarifu pa Yohana chapita apar angwen. Ngec pa malaika acel ki pa malaika aryo kikobo ne gi muvimienti me Millerite, ma onongo ogoyo wii bot cik ki odoko kanisa ma kiloro ki cik i 1863. Yesu kare ducu nyuto agiki pa gin ki cako ne. Muvimenti pa malaika adek, ma bende en malaika madwong me Apokarifu pa Yohana chapita apar abicadek, en agiki i muvimienti aryo ma malaika adek gicweyo. Ma cako i 1798 calo muvimienti pa okango me Protestant ma atir, odoko kanisa i ribelyon me 1863; ka gin matime pa nyama me lobo obigiko i cik me Sande ma obino cokcok, kanisa ma ribel i 1863 obiro dwogo odok muvimienti ma pe kiloro ki cik, pien gin ma cako calo muvimienti ogiko calo muvimienti.
In the transitions of the Protestant horn in the beginning and the ending, a movement changes to a Church, and then back into a movement at the end. In the first transition point, at the beginning, Philadelphia changed to Laodicea, and at the transition point at the ending, Laodicea changes back to Philadelphia.
I cako ki i agiki me tung pa Protestanti, dul oloko bedo Kanisa; ci i agiki, dok oloko bedo dul. I kabedo me loko me acel, i cako, Philadelphia oloko bedo Laodicea; ci i kabedo me loko me agiki, Laodicea dok oloko bedo Philadelphia.
For the Republican horn the transition point was the history leading up to the Civil War, which produced the Republican party. For the Protestant horn the transition point was 1856 to 1863, which was the identical history of transition for the Republican horn. Founded in 1854, the first national convention of the Republican anti-slavery party was in 1856. For the Protestant horn the symbol of rebellion was the legal organization of a Church. For the Republican horn the pro-slavery Democratic party is the symbol of rebellion.
Pi horn me Republican, kare me loko wot obedo lok me kit ma con ma odonyo i Lweny me Civil, ma okelo pati me Republican. Pi horn me Protestant, kare me loko wot obedo i 1856 dok i 1863, ma obedo acel keken ki lok me kit ma con me loko wot pa horn me Republican. Kiketo iye i 1854, konvension me piny weng ma acel pa pati me Republican ma gengo slavery obedo i 1856. Pi horn me Protestant, alama me goro cik obedo yubu me cik pa Kanisa. Pi horn me Republican, pati me Democratic ma cwako slavery obedo alama me goro cik.
The third angel returned to Kadesh a second time on September 11, 2001 and the transition from Church to movement began in the prophetic structure of the parable of the ten virgins. The first disappointment occurred on July 18, 2020 in the final and perfect fulfillment of the parable of the ten virgins, and in the same year the sixth president since the time of the end in 1989, the president who was to “stir up” the realm of Grecia, received a “deadly wound” politically, as did the first Republican president receive a literal deadly wound.
Malaika me adek odwogo i Kadesh dok i kare aryo i 11 September 2001, ki lok ki Kanisa bot Movimenti ocake i kikome me lanen me parabul me nyiri apar ma pe gitye ki cwe. Disappointment me acel otime i 18 July 2020 i tyeko me agiki ki maber ber me parabul me nyiri apar ma pe gitye ki cwe, ki i mwaka acel manen purisedenti me abicel acel, kama gicako ki cawa me agiki i 1989, purisedenti ma myero ‘stir up’ lobo me Grecia, oywee ‘deadly wound’ i kit me polotiki, macalo ka purisedenti pa Ripablikan ma acel bende oywee bal ma kelo tho matye ada.
The measured outpouring of the latter rain began on September 11, 2001, and it continues to the soon coming Sunday law, where the latter rain then is poured out without measure. The latter rain is the power from above, and Sister White repeatedly identifies that during the time when a power is descending from above, a satanic power will be ascending from beneath. There are three satanic powers in the book of Revelation that ascend from Satan’s bottomless pit. Islam ascended out of the bottomless pit on September 11, 2001, in agreement with the smoke that came from the bottomless pit of the first Woe, in chapter nine.
Bolo ma opimo pa Kot me Agiki ocako i ceng September 11, 2001, kadong tye ka mede nyaka bot Cik me Sunday ma matye ka bino; kun, Kot me Agiki dong obolo piny pe ki pimo. Kot me Agiki en teko ma aa ki i wi, kede Sister White kacel kacel nyuto ni i cawa ma teko mo obino piny ki i wi, teko me Setan obino malo ki i piny. Tye teko me Setan adek i buk me Revelation, ma gubino malo ki i bur me Setan ma pe tye wii. Islam obino malo ki i bur ma pe tye wii i ceng September 11, 2001, kigamo ki tut ma obino ki i bur ma pe tye wii me Woe ma acel, i dul 9.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Malaika ma abicel ocamo turupet, ki aneno lagam acel obubu ki i polo oko i piny; ki miyi iye lagil pa bur ma pe tye boti. En oyabo bur ma pe tye boti; ki cwercwer one ki i bur, macalo cwercwer pa laba madit; ki ceng ki yie obedo maboc pi cwercwer pa bur. Ki ki i cwercwer oaa lokost i piny; ki gimiyo gi twero, macalo twero ma olal me piny tye kwede. Ki kimiyo gi cik ni pe gibed gicako peko i omwong me piny, onyo gin mo matye cwer, onyo yat mo; ento keken dano ma pe tye ki lacim pa Lubanga i wi me anyimgi. Revelation 9:1-4.
When Islam of the third woe arrived on September 11, 2001, as typified by the first woe, it could not hurt those who had the seal of God, thus identifying the beginning of the sealing of the one hundred and forty-four thousand. The conclusion of the sealing is at the soon coming Sunday law in the United States, which is where the sea beast who had received a deadly wound, and had been forgotten, ascends out of the bottomless pit to become the eighth kingdom which is of the seven.
Ka Islam me peko me adek obino i 11 September, 2001, macalo kit ma kilaro ne ki peko me acel, pe onongo twero miyo peko bot jo ma tye ki cing pa Lubanga, en nyutu cako me cingo pa jo 144,000. Tieko me cingo obedo ikare ma cik me Sande tye ka bino matut i United States of America, eni aye kam ma lewic me pi, ma onongo oywako jeraha me tho ki onongo kigoyo ne ka woko, oro woko ki i boro ma pe tye piny me bedo buk me aboro ma obedo i gin abiro.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Gim ma ineno ne tye, ento pe tye; ci obi aa ki i poto ma piny pe nonge, ci obi wot i orem: gin ma bedo i piny gibedo gipongo wii, magi ma nyinggi pe kicoyo i buk pa kwo ki kare ma piny ne cako, ka gineno gim ma ne tye, ento pe tye, ento pud tye. Revelation 17:8.
The prophetic period of the sealing of the one hundred and forty-four thousand began with a power ascending out of the bottomless pit, and it will end with a power that ascends from the bottomless pit. In the middle of that history the beast of atheism, the “woke” dragon power, also ascends out of the bottomless pit to kill the two witnesses. Alpha and Omega placed His signature upon this history.
Kare porofetik me tic me goyo lacim pa jo 144,000 ocako ki teko ma cweyo malo ki i bur ma pe tye poth, ci obitumu ki teko ma cweyo malo ki i bur ma pe tye poth. I tung cen pa kit gin ma otime meno, leero pa pe yaro Lubanga, en aye teko pa twol madwong ma 'woke', bende ocweyo malo ki i bur ma pe tye poth me neko lony aryo. Alfa ki Omega ogoyo lacim pa En i kit gin ma otime man.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.
Ka gityeko waco adwogi gi, lebi ma aa ki i boo ma pe tye bute bi lwenyo ki gi, ki bi olo gi, ki bi juko gi. Ringgi megi ma otho bi bedo i yoo me ot pa lwak madwong, ma i tung me Lamo kicwongo ni Sodom ki Misri, kun bene Rwot wa kityeko rwiro i wi yat. Jo pa lwak, ki dul, ki leb, ki piny mapol bi neno ringgi megi ma otho pi ceng adek ki aboro, ki pe bi weko keto ringgi megi ma otho i lila. Ki gi ma bedo i piny bi bedo kica pi gi, ki bi timo mor, ki bi cwalo yegi bot gi bot; pien laporofeta aryo magi ogamo gi ma bedo i piny. Ci ikinyi pi ceng adek ki aboro, Roho me ngima ki bot Lubanga o donyo iyegi, ci gi omalo i tiŋgi; ki lworo madwong obedo bot jii ma nene gi. Revelation 11:7-11.
In the year 2020, the Republican and the true Protestant horns were murdered. One by the political dragon power of atheism, and the other by the spiritual dragon power of atheism. They then were dead for a period of time represented as three and a half days, after which they stood upon their feet, and great fear fell upon those represented as the dragon power. The fear that is currently being expressed by the progressive Democrats over the reemergence of the political might of Donald Trump is a fulfillment of prophecy. The “fear” that is being expressed by those who have followed the ministry of Future for America, represents a different type of fear.
I cawa 2020, cuk me Republican ki me Protestant ma adieri, kwo gi ocwal woko. Acel ki twero me rye me ateezim me politika, en mukene ki twero me rye me ateezim me lamo. Ci gin otho pi kare ma kityeko yubo calo nino adek ki abilo, ma paco gicung i tianggi, ci obwoc maduny otur i bot jo ma kityeko yubo calo twero me rye. Obwoc ma kombedi kinyutu bot Democrats ma progressive ikom dwogo pye me twero me politika pa Donald Trump, obedo tyeko poropheti. Obwoc ma kinyutu bot jo ma giloro katic me Future for America, tito kit me obwoc ma mapat.
Those who should fear the message of Future for America, are Laodicean Adventists, who were all called to be among the one hundred and forty-four thousand. But as certified Laodiceans, living in the fourth generation, which is the generations of vipers and adulterers, they possess no fear. The fear they need to take hold of is the everlasting gospel which commands men to “fear God, and give Him glory, for the hour of His judgment is come.”
Jo ma myero gilwor kwena pa Future for America, gi obedo Adventist ma Laodikea, ma giluongo weng me bedo i tung 144,000. Ento, macalo jo Laodikea ma atir, ma gibedo i dul me angwen, ma en dul me nyoka marac ki jo kwer, pe gitye ki luor mo. Luor ma myero gimako en Injili ma matwal, ma tero cik bot dano ni, "Luor Lubanga, kandi mi bot En dwong, pien cawa pa buch pa En obino."
That hour is the hour of the great earthquake, that occurs when the two witnesses of the one hundred and forty-four thousand are lifted up as an ensign, at the very time the Laodicean Church is spewed out of the mouth of the Lord.
Cawa eno obedo cawa pa duny pa piny madit, ma timore ka jo me cing aryo pa 144,000 kiketo gi i malo macalo cal, konye keken ma Kereke pa Laodicea ki lwo woko ki cing pa Rwot.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“‘And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.’ [Revelation 11:7, 8.]
'Ka gityeko lamal pa-gi, lebi ma bi aa ki lawi ma pe tye piny bi timo lweny i komgi, bi loyo gi, kacel bi juko gi. Kacel, gi ma githo bi obed i yoo pa kabedo madwong, ma i lok me cwiny kityeko yaro ne Sodom ki Misri, kun bene Rwot wa kigeco iye.' [Revelation 11:7, 8.]
“These events were to take place near the close of the period in which the witnesses testified in sackcloth. Through the medium of the papacy, Satan had long controlled the powers that ruled in Church and State. The fearful results were especially apparent in those countries that rejected the light of the Reformation. There was a state of moral debasement and corruption similar to the condition of Sodom just prior to its destruction, and to the idolatry and spiritual darkness that prevailed in Egypt in the days of Moses.” Spirit of Prophecy, volume 4, 190.
Jami eni ne onego otime macok ki agiki pa kare ma lami onongo tye yaro, kun gubedo i ngoye me acuga. Ki yo pa Paapasi, Setani dong ki kare mapol ocako gengo twero ma onongo tye loring i Kanisa ki i Gomento. Adwogi ma goro dwong ne orweny atir i piny ma gikwanyo woko ler pa Dwogo pa Kanisa. Ne tye kit pa kwo ma odok piny ki luloc ma orwate, macalo kit pa Sodoma i cok ki ogone, ki pak cal ki oturo pa tipu ma onongo tye loyo i Misri i cawa pa Mose.