We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Kombedi, watye ka yilo maber kit porofetik pa gin mukato i kare ma teko pa Paapa dwogo i kom pa lobo calo wii ma aboro—ma obedo i bot wii abiro. Watimo mano pi nyutu maber tutwal kit porofetik pa gin mukato i kare ma presideni ma aboro—ma obedo i bot presideni abiro—tyeko yubu cal pa lewic pa Paapa. Wacako paro wa ikom adiera magi ki Got Karmel ki ciko me nyolo pa Herode. Gin aryo magi maleng nyuto cal pa cik me Sande ma bino pinyonon i Amerika ma kacel, ma bene nyutu i Daniel chapta 11, ves 41.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

I lok man, rwot ma pe atir me tung bor odonyo i piny ma madwong. I kare pa Israel macon, piny ma madwong ne piny pa Yuda; ginyuto ne calo piny ma yweyo ki lac ki yie, kacel ki gin mukene mapatpat, mano omiyo ne obedo madwong. Ne obedo madwong pien Kristo oyero boma me kom pa piny, Jerusalem, obed kabedo me Ot pa En, kede boma ma en oyero me keto nying En.

Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

Ko ceng ma akelo woko jo pa an ki piny Misri, pe anyero bur mo i iye kabila weng pa Isirael me yubu ot ma nying an obed iye; pe bene anyero dano mo me bedo rwot i kom jo pa an Isirael: ento anyero Yerusalem, ma nying an obed iye; kede anyero Dawid me bedo i kom jo pa an Isirael. 2 Kronikel 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Piny pa Yuda me lobo obedo piny maber pi Isirayeli me lobo i kare macon, kede Amerika me Agiki en piny pa Yuda me cwinya, piny maber pi Isirayeli me cwinya i kare kombedi.

“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

Ka piny ma Rwot omiyo obed kabedo me kuc pi dano pa En, mondo giloro En ki kit ma cwinya gi mito, piny ma i wi ne pi higni mapol kigoyo digi pa Teko ma weng, piny ma Lubanga oyegi kwede kun otimo obed kabedo me gwoko dini pa Kricito ma maleng,—ka piny meno, ki bot latici me cik, ogolo woko cik me yore pa Protestant, kede omiye lamal i golo yie pa Roma i yubo cik pa Lubanga,—en aye kare ma tic agiki pa dano me richo bi yaro woko. Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

I verse 40, i 1989, ka rwot me tung i bor ma pe atir oloyo rwot me tung i abut (Rwom me Soviet ma con), dong oloyo piny ma lamal (Amerika me Pot Pot). I verse 41, lok “countries” obedo lok ma kimedo, pe tye atir maber weng, pien i cawa me cik me Sunday, “mapol” ma kigolo piny obedo dul pa jo ma gi ngene yec ikine Sabati me Seventh-day ki ceng me Sun, mapat ki bino pa cik me Sunday.

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

Yubo pa Sabat obedo lamal onyo cing pa twero pa Kanisa pa Roma. Gin ma, ka gi ngeyo kwayo pa cik me angwen, giyero me gwoko Sabat mape adier i kabedo pa Sabat ma adier, kamano gi tye kopako twero meno ma en keken aye ociko ne. Cing pa jamni obedo Sabat pa Papa, ma piny oyero i kabedo pa nino ma Lubanga ocero.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

Ento kare me amako alama pa le marac, macalo kit ma kihero iye i porofeci, pud pe obino. Kare me tem pud pe obino. Tye Kricitiani ma atir i kanisa weng, pe ki kweyo ki woko komyunion pa Roman Katolik. Pe gin kigoyo gi kica nyaka ki tyeko bedo ki ler ki ki neno rwom pa cik ma acel angwen. Ento ka cik obino woko me moko yweyo Sabat mape atir, ki ka malaika adek bino waco ki dwon madwong me wari jo pi lamo pa le marac ki cal pa en, rek bino ngeto maber i tung ma pe atir ki ma atir. Ci gin ma pud bimedo golo cik gibimako alama pa le marac i cung wii gi onyo i lwete gi.

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

Wa tye ka ceto peya i kare man. Kare ma kanisa me Protestanti gibicwe kwede twero pa gamente mape dini me konyo lamo marac—lamo ma pi lwenyo kwede kwaro gi ogamo gonyo ma tek maloyo—ci Sabat pa Papa obedo kakan ki twero ma ki cwe kacel pa kanisa ki gamente. Bibedo golo woko pa lobo i lamo, ma obituro keken i ogoro pa lobo. Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Dul me ‘mapol’ ma bicobo piny i cik me Sande ma piny piny obino, gin jo ma bicimoko gi ki ngec pa Sapata, ma aye ngec ma kimiyo pi cawa meno, ma obedo kare me dwogo kacel ki krisis i gin ma otime con i kanisa kacel ki i pinye. Dul eno obedo kanisa pa Adventism me Laodicea, ma otyeko ocono tyen me ywaya i dungu me gonyo cik. Kanyen dong ni, gicweyo gi woko ki wang pa Rwot pi kare ducu. Adventism me Laodicea gin jo ma kicano gi bot ngec pa malaika adek, nyo i Kadesh me acel i kare me 1844 ma otyeko i 1863, onyo i Kadesh me aryo i kare me 2001 ma oting’o i cik me Sande.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

En owaci ni, “Lawi, i bino nining kany ka pe itye ki law me nyome?” Ento en pe onongo twero waco gin mo. Eka rwot owaco bot latic ni, “Yik cinge ki tiende, kwany woko, kede goli en i kec ma i woko; kany obedo loro ki goyo lak.” Pien jo mapol kilwongo, ento manok kiyerogi. Matayo 22:12-14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Dwon pa malaika ma adek, ka obedo i 1844 onyo i 2001, obedo lwongo me donjo i nywom. Ngat mapol ma kigolo piny i cik me Sande, gin ngat mapol ma kiweyo leya me nywom pa kica pa Kiristo, ci kun bene gin obedo dul me nywom pa rwot apar i bot dako malaya pa Loma. Pi nywom meno, ngat twero gwoko leya pa en; pien gin ma gimito keken me kwanyo nying maracgi en ni ki lwongo gi ki nying me gang pa dako malaya ma lwayo rwot apar.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

I cawa en, dako abicel aryo gubino mako dichwo acel, waco ni, “Wa bino camo kwon wa keken, ki wa bino keto lep wa keken; ento keken, wek waluongo wa ki nyinggi, me kobo cwer wa.” Yesaya 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Pe gityeko tem ma acel me gin me cham, pien gi yero camo makati pa gi kene, dok pe camo makati pa polo. Pe gityeko tem ma aryo, ma myero gipako Lajwok ki nyiso kit pa En; ento gi yero keto olwenda pa gi kene. Pe gityeko tem me litmas ma adek, pien ginyiso nying (kit) pa lam, pien gi yero yabo woko nying (kit) pa Kristo. Kec ma Nimrod onongo oyubu gweng madongo (state) ki minara (kanisa), i cako me waco pi Babilon, obedo ni omii en keken nying.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

Gin owaco, “Wut, watim pi wa gweng ki tung ma wiye obed rwate bot polo; ki watim nying pi wa, pi pe wabiyubu iye wang lobo weng.” Genesis 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Nying en alama me kit, ki kit me lamal pa lewic ma aboro, ma obedo iyie abiro, en kit me tung aryo pa keto kacel Kanisa (tower) ki Gavumenti (city). I tem me kare me agiki, jo gibino gicwec i dul aryo.

“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

Rom obedo kit aryo keken. But mo keken kicoyo ne pwol, onyo ki muhuri pa Lubanga ma tye ngima, onyo ki alama pa rwoc onyo calne. Lacoo ki nyako mo keken pa Adamu yero Kiristo onyo Barabbas me obed Rwot me lweny pa iye. Gin weng ma gicako pire kene i but pa joma pe gi winyo gitye piny i bendera ma col pa Satani, ki gicwero gi ni gi kwanyo woko Kiristo ki gicako kwede marac. Gicwero gi ni, ki ngec, gi keto Rwot me ngima ki duŋ ki cang i salaba.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Dul acel obino nyutu cal me jami me coya, ento dul mapat obino nyutu cal me Krisito. Dul acel obino keto yub me nyombo pa Krisito, ento dul mapat obino keto "yubgi kene." Dul acel obino camo cam me polo, ento dul mapat obino camo "camgi kene." Dul ma kicamo "camgi kene," ka gi gwoko "yubgi kene," gi nyutu "mapol" ma kicako gi ki dwon pa Malaika ma adek, ki gin "mapol" ma kiguro piny i cik me Ceng' Jumapiri ma dong tye ka bino. Temgi me dwogo kit ma kilale, ka kitgi me kwo ki nyuto i kare me bal madwong' pa cik me Ceng' Jumapiri, obedo geno marac ni ka ginywako nying aputu pa Loma, timo kamano bino kwanyo "kweegi."

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

I cawa meno, jo ma kiyero manok kityeko gilego malo macalo cal pa 144,000, kacel ki dano mukene i lok 41 ma dong “gweyo woko” i lwete pa laco-ruoth me malo ma pe atir. Nyig Leb Hibrio ma ki loko ne macalo “gweyo woko” i lok 41 nyuto ni gweyo woko macalo pien obedo lubur, nyutu macalo ka i mako sabuni i pii, eka pien lubur pa sabuni, dong ogol ki i lwete ni. Gin mapire tek i puro me nyig en, ka kityeko tic kwede i Leb Hibrio, en aye ni gin mo ma gweyo woko, onongo, mapwod pe o gweyo, tye i lwete pa gin ma gweyo ki iye.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

I lok 41, rwom me adek pa Diraagon, Nyama ki Nabi ma bolo otyeko.

“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.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Ka United States ocako kube kacel ki United Nations kede twero pa Papa i kare me cik me Sande, tye dudi pa jo ma mukato gityeko bedo i lwete pa Papa, ma ci gi dwogo ki lwete pa Rwot me Tung Cen ma poro. Jogi mukato gityeko orore i lwete pa twero pa Papa. Jogi giki nyutu i yub me dyer pa Herod ki Yohana Batisita, ma en i kare meno obedo i jele pa Loma, okuro tho onyo okwanyo iye woko. Dudi pa jo ma gi dwogo ki tur pa twero pa Papa i kare me cik me Sande, giki nyutu ki dul adek, ki kamano giki laro calo kit me bedo makom adek me Babilon me kombedi.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

I kare ma eni keken, dwon me aryo me Buk me Penyo pa Yohana, dyer apar aboro, tye ka kwaco jo meno ni gikwec woko ki Babilon, pi pe gibed kwede i gokobo pa iye ma dong obino cako. Dwon me aryo meno, obedo dwon pa Kristo, ento tye calo dwon pa 144,000 ma dong tye ka nyuto Kwena pa malaika me adek ki dwon madwong’. Ka jo ma gikwec woko ki cing (lacar pa dwoko pire piny), gikwec woko ki cing pa rwot pa bor ma pe atir, ci dong gi yudo cing pa rwot pa bor ma atir.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

I Got Karmel, lanabi pa Baal kigoyo gi otho, ki ka gin calo lubanga ma pe adwogi ma laco, gi nyuto Gamente, ento lanabi pa Ashtaroth gi nyuto Kanisa. Elija ogoyo lanabi pa Baal, ki kamano onongo nyuto agiki pa lobo me Rwot ma abicel, ento dini pa Protestantism ma okwanyo iye, ma gitye ka nyute ki Salome, bene tye ka nyute. Salome, Protestantism ma okwanyo iye, calo Salome, okwayo Herod, ki rwodi apar gi yee me donyo i kube pa Kanisa ki Gamente ki wic ma aboro, ma ne obedo i wice abiro. Salome en aye mane Herod ma tye ki kwo me incest omito tutwal i cwinya.

But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

Ento an awaco botu ni, ngat mo keken ma neno dako ka mito iye matek, dong otyeko timo dic ki iye i cwiny pa iye. Matayo 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Tamo pa Herod ma pe tye ki cik me bot owete i cwinya, oloko ni ringgi obedo acel i cwinya, dong obedo acel ki Salome.

Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

Pien, myero dano weko won pa en ki min pa en, ki omako matek bot dako pa en; ki gibedo ring acel. Genesis 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

I kwe me nino pa Herod, Herod ki Salome odoko bedo acel, ci Herod, ma ki nyutu ne ki ranyisi me Ahab, obedo wii pa rwot me apar pa rwotdom me bor. Ka cik me Sunday ma tye cok i bino, rwotdom me 6 pa lewic me piny otum ka lwar ma onongo odoko lwar acel, ma nyutu kube pa lwar pa Kanisa ki Gavumenti (cal me lewic), Elija oketo ne i tho. Dong Salome otongo cwiny pa Herod, odoko bedo acel ki en, ci oketo iye ni omiy min ne abar pa rwotdom pa en (Gavumenti ma piny weng), min ne (Kanisa ma piny weng). Salome dong oloyo Ahab ki dul pa en me apar, pien rwot me apar weng gitye ki cwiny acel.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

Tung apar ma in oneno gin rwodi apar, ma pud pe gi nongo lobo pa rwot mo; ento gibinongo twero macalo rwodi pi cawa acel ki le. Gika tye ki wic acel, ci gibimiyo twero pa gi ki teko pa gi bot le. Revelation 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Lam ma gimiyo botone twero gi ki tekgi, en aye lam ma dako malaya bedo iye. Lam man nyutu kit pa cal, ma obedo rwom me Kanisa ki Gamente, ka dako (Kanisa) tye kawot twero i rwom man; pien en nyom me Latin, ma i kany nying me ot obedo nying pa dako, kede ka dako loyo laco, i gonyo kit me nyom ma adok.

Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

I bot dako owaco ni, Abi medo peko mami ki cako nywol mami pire tek; i peko ibi nywolo nyithin; ki mit mami obed i bot laco mami, en obi loyo in. Jenesis 3:16.

The ten kings are of one mind, and one heart.

Rwodi apar tye ki pach acel kede cwiny acel.

“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

Nyutu 17:13-14 waco ni, “Gin man tye ki wii acel.” Bino obedo caaro mar lobo weng me dong kacel, rwatte madit mar acel, caaro me lwak pa Setan. “Kede gibino miyo twero gi ki teko gi bot lela.” Ka mano, obedo nyutu twero mar acel acel ma pe ki cik, ma golo piny, ikom kuc me yie—kuc me woro Lubanga kaka cik pa cwiny tero—macalo ma paapasi onongo onyuto ikare mukato, kane ne gilwenyo jo ma gumito me kwero yubo ki yore me yie ki cal pa Romanism.

“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

“I lweny ma bitimo i cawa agiki, twero weng ma marac, ma gi opoto woko ki bedo matir bot cik pa Jahova, gin bino bedo kacel i kom jo Lubanga. I lweny man, Sabat me cik apar ma angwen bino bedo lok madit me cobo; pien i cik pa Sabat, Jaco Cik madwong nyutu ni En aye Lacweyo pa polo ki piny.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Rwodi apar, ma laditgi obedo Ahab onyo Herod, con gipoyo cwinygi ki Salome, nyare Herodias. United Nations, ma ka i cik me Sande gipoyo cwinygi ki Salome—dini ma pe adier me Protestantism ma ocako woko—ki ma con gibedo lwak abicel i poropheti me Bibul, giketo twero i lwak me rwodi apar, ma gi weng ogamo ni gimiyo acel pa aryo pa lwakgi bot dini me Katolik. Gicako tam man ma weng ogamo kwede, pien rwodi weng con gipoyo cwinygi ki yubu pa Salome ma poyo cwiny. Gi ogamo ni gicwal tekgi ma gicel i tic me juko wi pa jo ma John the Baptist nyuto gi.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Le ma goro (United Nations) tye i cing pa rwot me acaki (nyare pa Jezebel). Jezebel ocelito nyare ni ocako tic me kwero kede tic me kwo me anywol acel ki Herod kede rwote mukene, pien en min pa nyako me kwero. En aye ngat ma gonyo tic me kwero pa nyare keken. Lanabi marac ma obedo United States ogonyo Herod, Ahab, kede United Nations. United States dong pe obedo cing me abicel ka jo-lanabi pa Baal kigiko gi, ki jo-lanabi pa Ashtaroth (Salome) i cawa acel doko twero me loyo pa cing me abito, kun gi cwalo i piny weng gin ma gi otyeko timo i United States.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Beast en rwodi ma tye ka bedo ki kwo ki nyako pa kahaba, ki kahaba en dako ma tye ka telo iwi Beast. Yesu nyutu agiki pa gin ki acaki pa gin. Macalo kit ma nyutu i Revelation chapta apar abicel pi lobo me rwodi aboro oyabo woko lobo me rwodi aboro ma i Daniel chapta aryo, Beast ki dako ma obedo iwi Beast bene oyabo woko adiera me lanabi mapat, ma keken tye ikom cik ni acaki nyutu agiki.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Apokarip lut apar abic aryo obedo coyo ma agiki ikom lobo me poropes pa Baibel; ci pien myero Danieri lut aryo—ma en coyo ma acel ikom lobo me poropes pa Baibel—pi myero me poropes, myero bene onyutu lobo abic adek, ma lobo ma abic adek obedo i bot abic aryo. Kadibene, yubu pa dako ki le ma odonyo i wi en i lut apar abic aryo, myero onyutu i yubu ma acel pa dako me cwer i 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Ka pot 17 ocako, malaika ocone John ni obino nyutu giko pa dako ryeny madwong ki pa gogi ma ocengo iye. Kare mukwongo ma dako ryeny ogiko, kityeko ngeyo maber ni en 1798, ka lwak pa Papa oyud ywa ma kelo tho, ki kare me agiki obino. Ento ka “kare me agiki” kiketo calo i mukato me poropheti, pol kare tye kite aryo ma kiketo calo i dano. Nywol pa Aaron ki owadgi Moses obedo kare me agiki i mukato meno. Kite aryo meno ginyutu calo nywol pa John ma Obatiso, ki bang dwe 6, kasini pa en Yesu, kun gityeko keto kite me kare me agiki pi mukato meno. I agiki pa lunyodo me mwaka 70, ma nyutu calo kare me agiki i 1798, Darius ki nyathi pa owadgi, Cyrus, gin kite aryo me kare me agiki. Kacel, ginyutu calo Reagan ki Bush ma acel, i kare me agiki me 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

1798, ma obedo cawa pa agiki, kun buk pa Daniel oyab woko i mukato pa Millerite, o nyutu tho pa lanen pa but me politiika pa lejo pa Katoliki. Jenaro Berthier pa Napoleon odonyo i Vatican, okengo papa, kede otuko woko twero pa politiika pa lejo pa Katoliki. Iyero acel anyim, i 1799, dako ma ki kare me iyero mapol onongo okobo i tung lejo eno, ma papa onongo nyutu ne, otho i latingo. Kec pa dako me yot tye kulu kwede kec ma i kom lejo ma onongo otiyo kwede me loyo lobo mapol. Apokalips chapta 17 nyutu kacel kec pa lejo, kede dako me yot ma oloyo i kom lejo kede okobo i tung lejo.

“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

Lobo opong ki pungu matek, ki lweny, ki ribe. Ento i bot wi acel—teko pa Papa—dano bi rwate me cungi Lubanga i dano pa jo me lagony pa En. Testimonies, volumu 7, peji 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Wii ma abicel adek, ma obedo pa abicel aryo, en twero pa Papa ma tye ka telo i wi lewic ma tye ki rwodi apar, rwodi ma gitelonegi nyara pa dako malaya ma tye ka woto i tung lewic. Gin me dola ma abicel adek, ma obedo pa abicel aryo, myero ginyute i ladit pa lobo ma abicel adek, ma en ma agiki, ma obedo pa ladit abicel aryo, ka kicweyo cal pa lewic i United States. Kube pa twic me Republicanism ki Protestantism ma ocako golo woko myero obed ki 'wi' ma tye ka telo i cal pa lewic, kacel ki mano, ngat ma tye ka telo binen bedo dikitetor mapat tutwal.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

Wer onyo Zabura pa Asaf. Pe ibed ka igwic, A Lubanga; pe igwoko kuc, pe iyeo, A Lubanga. Pien, nen, gin ma gikwanyo in giyubo dwon; ka gin ma gicayo in giyeto wi. Gipongo wic ikom jo me in, kede gipongo wic ikom jo me in ma igwoko gi maber. Giwaco ni, “Bin, wakwanyo gi woko me bedo lwak; mondo nying Israel obed pe i paro dok.” Pien gipongo wic weng ki cwiny acel; gigeto kite i kom in: Ot pa Edom, kede jo Ishmael; jo Moab, kede jo Hagarenes; Gebal, kede Ammon, kede Amalek; jo Filisti kwede jo ma tye i Tyre; Assur bende orwate kwede gi: giketo kony i nyithindo pa Lot. Selah. Zabura 83:1-8.