The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.
Kare me keto alama pa jo 144,000 ma ocako i September 11, 2001, ki otieke i cik pa Ceng Abicel i United States, obedo kare ma i iye tim pa neno weng otyeko. Nenone mogo i komgi gityeko oo i dwogo ma aryo pa Kristo, ento bene nenone ma otime piny ka cik pa Ceng Abicel bene giyubo ki kare me keto alama. Kare me keto alama pa jo 144,000 obedo kare ma i iye rwom ma peke kare otyeko maber tutwal. I kare meno Yesu Kristo ocoyo cikke pa En i cwinye ki i wic pa jo pa En pi kare weng. Keto alama meno kiyaro kwede rwate me kit pa Lubanga ki kit pa dano, ma pe timo richo.
The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.
Rwate ma alama me "mia aryo ki apar aryo" nyutu dwogo, kede rwate me kobo kit pa Lubanga ki kit pa dano dok obedo acel. Mwaka "mia aryo ki apar aryo" ma ocako ki Bibil pa King James, dok otyeko ki nyutu ma me lwak ma acel pa William Miller i 1831, kede coyo ne i Vermont Telegraph i 1833, nyutu rwate me kobo kit pa Lubanga ki kit pa dano. En tye ki alama pa "truth," ma obedo lok pa Ebiru ma ki cweyo ne ki Latic pa Leb ma lamal, ma okube leta ma acel, ma apar adek, kede leta ma ogiko i alifabet pa Ebiru me cweo lok "truth". Mwaka "mia aryo ki apar aryo" ma ocako ki 1611 kede Bibil pa King James, dok otyeko i 1831 kede coyo pa lok pa William Miller, nyutu alama pa Latic pa Leb ma lamal.
In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.
I tung me gin aryo man (1611 ki 1831), kare me agiki i 1798 nyutu yweyo lok ma kikano aa ki buk me Daniel (Bibul me King James), ma omiyo medo ngec ma omiyo onongo Miller ocone buk i 1831. Kare me agiki i 1798 bende ocako temo ma omiyo kwer pa nyako ma pe onywako ma abic, ma Daniel i pot apar aryo oyiko gi calo jo marac. Kede mano, 1798 nyutu namba apar adek, i tung me leta me acakki ki me agiki, pien apar adek obedo alama me kwer. 1798 bende rwate ki kare me yabo ki 1776 nyaka 1798, kare me agiki.
As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.
Macalo rwom pa Miller me cawa 220, mwaka 1776 bende kiketo alama ki coc ma me Lubanga, “Declaration of Independence”, kede ocako kare ma otumu i 1798 kun kigolo “Alien and Sedition Acts”. Cawa 220 me rwom me alama pa Miller pi rwom pa Lubanga ki dano, kikube ki mwaka 1798 gi cawa 22 me yubo, ma cak ki golo “Declaration of Independence” dok otumu ki golo “Alien and Sedition Acts” me 1798. 22 obedo 1/10 pa 220, onyo “tithe” pa 220; namba 22, macalo namba 220, nyutu rwom pa Lubanga ki dano.
Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.
Higa 220 pa Miller tye ki it me ada, kede cawa me keto it pa ngat 144,000, kacel ki kare me yubo ki 1776 cado 1798 bene tye ki it acel keken, pien 1789, ma obedo i tung pa kare, en ceng ma kicwalo Konistitueson ma kiconye ki koloni apar adek.
Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.
Tyen me kobo pa Miller ma ocako i 1611 ki otum i 1831, ma acen ne ononge i 1798, ocobo kwede kare me higa 22 ki 1776 dok i 1798, ma acen ne obedo 1789. Cawa abic weng; 1611, 1776, 1789, 1798 ki 1831, ginyutu ki tic me goyo buk. Cawa me kare me yubu tye ki apar me higa 22 ki 1776 dok i 1798, ci kare en nyutu kare me goyo alama pa 144,000, ma obedo kare ma kit pa Lubanga ogobo kacel kwede kit pa dano. Kare pa Miller me higa 220, ki kare me yubu me higa 22 ki 1776 dok i 1798, gigi aryo ginyutu kobo pa kit pa Lubanga kacel kwede kit pa dano.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.
Cawa me cimo alama pa jo 144,000 ocako i September 11, 2001, kityeko kimiyo alama ki Islam me peko ma adek ma ogoyo piny maler me cwinya. Mwaka 22 lacen, i October 7, 2023, Islam me peko ma adek ogoyo doki piny maler me kit, ma kom gang. Ka cik me Sande ma obino manok obot, tyeko me cimo alama pa jo 144,000 bi tyeko, ci Islam me peko ma adek dok obigoyo United States.
The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.
Kare me cobo ocako ki lwenyo me Islam bot le me piny, ci dong otieko kwede lwenyo me Islam bot le me piny. I tung kany me pire tek ma adek, Islam ogoyo piny Israel, ma i Bibel kiketo iye calo Yuda. Yuda obedo piny me lamal ma macon, ma me adwogi, i Bibel, ci Amerika ma Kacel en piny me lamal ma manyen, ma me Roho.
The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Cobo adek pa Islam gutimo weng i kom piny ma lamal. Cobo ma acel kede ma agiki gutimo i kom piny ma lamal me Lamo ma kombedi, ento cobo ma i tung gutimo i kom piny ma lamal ma pire keken me kare macon. Alama me yoo ma i tung obedo goro i kom lobo ma kombedi pa Israel, ci i kweko Mesia gi i musalaba, Israel ma pire keken obedo alama me dwoko wi, calo kit ma nyutu ne ki nyig coc ma apar adek me alfabeta pa Hibrui.
The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.
Kare me cweyo ma aa ki 1776 okato i 1798, bene kigamo ki mwaka 220 me wot pa malaika me adek; pien, cako i 1776 ki ‘Declaration of Independence’, okato i 1996 ka kityabo magazini ‘The Time of the End’, en obedo mwaka 220. I tung kit ma otime man tye kare me agiki i 1989, ma tito gob pa bikira lalar marac. Kadong, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 ki cik me Sande ma bino con, gin alama me yore weng ma kigamo ki adiera ni kityo pa Lubanga ma kicweyo kacel ki kityo pa dano pe tim richo. Alama me yore tye apar; i gine, aryo kityeko dwogo gi aryo.
Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Apar obedo namba ma nyutu temo, ki ka imedo nino aryo ma ocako odok 1776 ki 1798, dong itye ki alama me yo apar aryo, ma nyutu 144,000. Alama me yo weng giketo i kom kit me temo pa 144,000 ma otime ki cawa me September 11, 2001 nyo i bot cik pa Sande ma obino macokcoki, ka Kristo otimo woko tic pa malaika adek kun oketo kacel kit pa Lubanga pa En ki kit pa dano pa 144,000, ma, pi kare weng mape ogiko—pe gubedo timo richo. Adwong ber, gin man twero nen keken bot jo ma, calo Aisaia owaco, giyero me “nen ki wangegi, ki winyo ki winyegi, ki ngeyo ki cwinyegi, ki gilokore, ki gopony.”
On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.
Ki ceng 22 me October, mwaka 1844, malaika ma adek obino ka Kirisito pe ki kare obino i hekalu pa En pi tyeko keto muhuri pa 144,000. Gi mogo me jo Millerite dong gi luwo Kirisito i Kabedo Maleng Maleng, ento kadi bed ni ki lacen gi pe dong luwo ngec ma tye ka mede anyim pa malaika ma adek, gi odwoko peko me Kadesh me acel, ci giketo gi me woto tinedo i lobo ma pe tye jii pa Laodicea nyaka ducu gi otho.
When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.
Ka Kristo odonyo i cawa matidi i Kabedo Malubo Maber, rwom pa Lubanga ki pa dano oyaro tic ma oyero tyeko; kede tic meno oyaro ki alama ki Wonderful Linguist kede janeno aryo. Janeno meno obedo Habakkuk ki John. I chapter TWO verse TWENTY i kitabu aryo weng, ceng 22 me October, 1844 kigamo. Acel oketo dwong i tic me atonement (at-one-ment) ma ocako i ceng meno, ki mukene oyaro Hekalu ma myero kiyweyo.
The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.
Ot pa Lubanga ma onwongo obino botone tutwal, tye calo ot pa Lubanga ma ki gogo piny ki cing gi ki twero me ‘daily’ (paganism) ki me ‘abomination of desolation’ (papalism). Ot pa Lubanga bene nywako cal pa Kiristo, ma en ot pa Lubanga ma opoto ento oyubo dwogo i cawa adek. En bene nywako cal pa ot pa Millerites, ma ki yubo i mwaka 46, cako i 1798 paka i 1844. En bene nywako cal pa ot pa dano, ma kicano ki chromosomes 46, ma gi tito kit pa jenetiki pa kom dano kede gitelo ne. Pe obedo bal ni sel weng i kom dano gityeko dwogo manyen ducu i cawa 2520 ka keken.
In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.
I i apok weng magi ma pa Lubanga pi ot pa Lubanga, ma nyutu tic pa Kristo me keto kacel kit pa Lubanga ki kit pa dano, kit pa Lubanga pi kare weng omako anyim kit pa dano. 1611 obedo anyim 1831. 1776 obedo anyim 1798. 1776 obedo anyim 1996. 2001 obedo anyim 2023. Jo Millerite gukeno Kristo odonyo i Kabedo Maleng Ma Loyo Weng. I acaki Lubanga oyubo dano.
We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.
Kombedi wa bi dok i pimo wa i kom alama adek me yoo 1776, 1789 ki 1798, ma nyutu kare me bedo atera ma nyutu calo ranyisi pa kare me goyo muhuri. Kare me acel, ma 1776 nyutu ne, Declaration of Independence, kede kare me Continental Congress aryo; ki kare me aryo, ma 1789 nyutu ne, Constitution, kede kare me Articles of Confederation paka i 1798.
The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.
Mung pa cal pa le, ma obedo gin atir ni wii ma aboro obedo pa wii abiro, kinenyo ne i kare aryo weng. Bene kinenyo ne i lamwaki me yoo ma adek pa lok meno, ento lamwaki meno tye komo ikom wi ma aboro, ma obedo pa wii abiro, kit ma kityeko ne ki teko pa Papa. Kare aryo me acaki nyutu kityeko pa wi ma aboro, ma obedo pa wii abiro, i piny me United States.
The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.
Amerika ma kikobo pire kene tye ki twol aryo; twol achiel orwate ki lacoo, ki twol mukene orwate ki dako. Lacoo en twero me polotik; en twol me Repablikan. Dako en twero me dini; en twol me Purotesitanti. Kacel ki mano, kare ma kimio ki 1776, ki “Declaration of Independence”, tye nyutu twol me Purotesitanti, pien me Lubanga cako anyim me dano cawa weng. Kare ma kimio ki 1789, ki “Constitution”, tye nyutu twol me Repablikan.
In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.
I mwaka 2020, twero me nyoka madit me kare man kombedi, ma me Satan ki ma pe gi yie i Lubanga, gikwanyo kwo pa cok aryo weng. Cok me Protestant ma adaa gikwanyo kwo i July 18, 2020, ci cok me Republican gikwanyo kwo anyim i November 3, 2020. I mwaka 2023, lami aloka aryo gicungo malo, ci piny ma onongo giyaro i kom rige gi ma otho ocako bedo ki miedo.
In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.
I mwaka 2023, tic ma agiki me goyo cing pa jo 144,000 ocake i kare ma agiki me kit ma otime pa piny. Kit pa Lubanga kombedi tye kicweyo kacel ki kit pa dano pi kare ma pe giko, ka jo ma tye atir i geno i nino ma agiki gicako rwate ki cal pa Kiristo pi kare ma pe giko.
In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.
I higa 2023, tic ma agiki me keto kacel Lacer ma oketo woko yot pa Lubanga kwede Gamente ma oketo woko yot pa Lubanga i piny pa leero ma owoto ki piny ocako. Tulatula me teko ma kiloro ne ki ofisa pa Rwot pa Roma, ma tye ki Lacer ma oketo woko yot pa Lubanga ma tye ka lalo i wie Gamente ma oketo woko yot pa Lubanga, kitye ka cweyo ne ci ki dwogo cwe cal pa leero.
The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.
Tem madwong pi jo ma kilwongo obedo tem me neno cako cal pa lewic, ma kicano ki “dwongi, latingi, olumi” kede “lolo pa piny” ma obino. Cawa me kitego obedo kare ma laloc weng otyeko maleng. I kare me yub ki 1776 oo i 1798, ma yaro cawa me kitego, onongo tye “lawir i iye lawir,” ma obedo but pa laloc ma Ezekiel oneno kun oneno i Kabedo Maleng Loyo Weng, i cawa me kitego pa jo 144,000. Gin lawir ma meno, Sister White onyutu gi calo “rwomre ma tek pa tim pa dano.” Kare me yub ki 1776 oo i 1798 onongo tye ki but manok pa gin “rwomre ma tek pa tim pa dano,” ma myero ki cano.
One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.
Gin acel tye ki ada ni Faransa me Rivolusyen obedo kit me Amerika. Piny aryo gi keto twero pa Papa i kom pa piny, kede piny aryo bene gi kwanyo ne ki kom woko. Piny aryo gi miyo twero megi me lweny ki me cente me miyo tic en oromu. Piny aryo gi kwanyo woko yie megi ma gicweyo ki cawa matidi me bedo Katolik. I piny aryo “earthquake” ocoyo gavumenti megi ma gicweyo. Lok me con pa piny aryo tye ki kube ki 1789, pien i 1789, Rivolusyen pa Faransa ocake, kede Cik Maleng pa Amerika ocako tic.
The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.
Revolusyon pa Faransa onongo obedo pi mwaka apar. Napoleon Bonaparte onongo omako twero ikare me agiki pa Revolusyon pa Faransa. En obedo ladit me lwak ma lamal, ci i kinyi pa coup d’état pa en ma olare i ceng abongwen me dwe me Noveba, mwaka 1799, otimo rwom madit i gavumenti pa Faransa, ma omiyo obedo Konsul Mukwongo pa Ripablik pa Faransa.
In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.
I kare ma aryo i kare me yubo ma 1776 ki 1798, dano ma en obedo aboro (pe i rwom), ma oaa ki abiro, en John Hancock. En acel i bot pirisiden aboro i kare ma aryo ma kinyutu ne ki 1789 (higa me Revolusion pa Faransa). En pire acel i bot gin pirisiden aboro magi, ma bene onongo obedo pirisiden i kare ma acel, ma kinyutu ne ki 1776. I kit me poro pa lapor, en obedo aboro, ma oaa ki abiro.
He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.
En aye alama me kare me dano, pien kare ma acel nyuto kit pa Lubanga, eka en aye alama ma yubu kacel kare aryo (pa Lubanga ki me dano). Alama pa en obedo alama ma ngene tutwal loyo weng i tuk me dano, kacel onyuto mapol loyo kit me coc pa en ma ber tutwal.
John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.
Cing ma John Hancock oketo i Waco me Tyen pa America obedo cing ma ki ngeyo loyo weng i gin matime pa lobo. Cing mamegi ma madit ki ma neno dwong dong obedo cal me nyutu, ma nyutu Tyen pa America kede gamo woko pa koloni pa America bot loyo pa Britain. Hancock, ma ne obedo Ladit (President) pa Continental Congress i cawa ma Waco me Tyen kityeko keto cing i Mwaka 1776, ki waco ni oketo cing i nyinge madit atir me gwoko atir ni Rwot George me Adek romo kwano labongo lup me wang, ma nyutu dwong cwiny pa iye kede bedo atir pa iye bot dwon me Tyen.
Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.
Hancock obedo acel ki Piresidenti aboro i kare ma kinyutu kwede 1789, ento en obedo acel ki dano abiro ma obedo Piresidenti i kare ma kinyutu kwede 1776. En obedo Piresidenti ka kicoyo nying i Declaration of Independence. Hancock orwate kare aryo kacel ki coyo nying pa en keken, calo pa dano, ki en tye i lok mukato me acel kede i lok mukato me aryo. Lok mukato me acel nyutu kit pa Lubanga, ci me aryo nyutu kit pa dano, ci coyo nying ma orwate lok mukato aryo en aye coyo nying pa Lakit me Leb ma lamal, ma otiyo kwede gin me tic pa dano me oketo kacel kare pa Lubanga ma kinyutu kwede 1776 ki kare pa dano ma kinyutu kwede 1789.
There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.
I mukato me lobo, tye coc me nying mukene acel kende ma lwak ki coc me nying pa Hancock i kit me ngwec, kacel ki en bende obedo coc me nying ma rwate ki 1789 kacel ki Revolusen me Faransa. Coc me nying en tye ki kit acel pa cwiny matek ma Hancock onongo obedo gi tam me nyiso, kacel ki tye i mukato me Faransa.
In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.
I kom ngec ma lobo weng ki rwom pa cal, coc pa cing pa Napoleon Bonaparte tye ki rwom ma cwiri kwede pa John Hancock, entit i kit pa histori ki kit me kwo ma mapat. Napoleon, laco me lweny ki me politike ma ladit pa France, oweko cal madit i histori pa Europe ki pa lobo weng, lapit loyo i cawa me Lweny me Napoleon. Coc pa cing pa iye, ma pol gicoyo ne ki kit ma dwong ki ma peka, o bino bedo cal pa twero ma rweny tek pa iye ki lok madongo ma oyal weng i Europe, kacel ki lok pa cik ma gicoyo calo Code me Napoleon.
Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.
Calo keto nying pa Hancock, ma nyutu keco ki twero pa Briten kacel ki yeny me rwom pa kene pa Ameriki, keto nying pa Napoleon nyutu kit mapat pa pe lworo ki ludiro—dwoko odoco lim me lobo pa Yurob i yore me polotiki, ki yubu cik me ribulocen pa Faranse. Keto nying magi aryo gin alama me kit ma ngat magi otyeko tye iye i dwoko bedo me anyim pa piny pa gi, ki nininge ma maloyo me ticegi i gin mukato me lobo weng.
When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.
Ka Ezekiel oneno gurudumu i iye gurudumu, ma nyutu cako-ocake me tim pa dano ma pire tek i gin mukato pa cawa me tero muhuri pa 144,000, acel ki gurudumu magi onongo kicoyo calo gurudumu i 1789, ka Cik Madit pa United States, lim ma tye ki loker pa Republican kede loker pa Protestant, onongo ogwene kede France, lim ma tye ki loker pa Misri kede loker pa Sodom.
From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).
Cako ki 1789, nyo i 1799, Faransa oyaro matek ki “piny-ocok” ma ocako ki leev madwong me pe yie i Lubanga ma oa i tweng ma pe tye but. I cawa me “sealing” pa jo 144,000, 1789 nyutu kare ma ocako i July 18, 2020, ka leev madwong me pe yie i Lubanga ogolo piny kede ogwoko rieny pa Protestantism me adwogi, ci i November 3, 2020 leev madwong me pe yie i Lubanga bende ogolo piny kede ogwoko rieny pa Republicanism. “Wheel” pa 1789 nyutu “wheel” pa 2020, kama nyutu kwede July 18 (kit pa Lubanga), kacel ki November 3, 2020 (kit pa dano).
God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.
Cal pa Lubanga, kit ma dano tye ka yaro, nonge i cal aryo ma lube loyo i piny. Cal aryo magi kicobo gi higa 1789, kede gi yaro twero ma keto Twero pa Papa i kom pa piny, ci gikwanyo ne woko ki komo. Higa 1789, ka obedo i tung’ me gin adiek ma nyutu cal pa Lubanga me aco, tye ki cal me “koloni apar adek” kacel ki “rebellion” me “French Revolution.”
1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.
Kit ma ocako i 1789 ki otyeko i 1799 nyutu rek pa Revolution pa Faransa, ki namba apar nyutu tem. 1789 obedo leta mukwongo me ‘truth’, ki 1799 nyutu leta agiki pa kare i Faransa. Onongo kare ma i tung kicano ki kwallo i tho pa rwot pa Faransa i 1793, pien jo piny ogamo bot lwakne pa rwot ma tye ki lacim.
“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.
Enjili me kuc ma France okwanyo woko, obino kikwanyo woko ki pire piny maber tutwal; adwogi ma rac tutwal obedo. I ceng 21 me Janwari, 1793, higa 258 ki cing acel ma keken ma otyeko ket France ma tutwal i mwonya pa Jo me Yubo, cok mukene, ki kite ma pat tutwal, okato yore pa Paris. The Great Controversy, 230.
1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.
1789 oketo alama me lweny me rwako twero pa leta namba apar adek pi gin matungu aryo me Amerika ma kiketo kacel, ki pa leta namba acel pi gin matungu aryo me Faransa. Leta matye i tung cen pa Faransa ne en 1793, kare ma ki golo wic pa rwot pa Faransa, ki Napoleon onyutu leta me agiki ka ocako loyo gamente i 1799. Mak me "ada" i histori me goyo piny Faransa, ma ki nyutu ki 1789, 1793, ki 1799, obedo nger me poroc ma kikobo kacel ki nger me poroc me 1776, 1789, ki 1798.
Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.
Lok me kwo aryo tye ki coyo nying aryo ma ngene tutwal i lok me kwo pa dano. Omiyo giyubo coyo nying pa Lubanga me ‘ada’ ki coyo nying aryo pa dano. Tayara aryo tye rwate ki cuk me coc ma apar adek i kare me ket cing pa 144,000, ma obedo kare ma cako ki guro pa lajwero aryo i 2020, nyaka i kare ma gin ocung i wii cinggi i 2023, ma kiketo kite iye ki 7 October, 2023.
We will continue our study in the next article.
Wa bi mede pwonya wa i coc me anyim.