The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.
Boro woko pa Pati Demokratik i United States obedo gin me porofesi pa Bibel ma keken. En acel ki kit jami me porofetik ma orwate ki Peresident me United States ma namba aboro ki ma agiki. En bende orwate ki kit me porofesi me keto Peresident ma namba aboro, ma obedo pa abicel, obedo wii pa cal pa lagam. Cal pa lagam i piny tye ma aryo, ento bene tye ma adek. En ma aryo pien tye calo kube me Kanisa ki Lwak; ento ma adek pien ki timo ne ki rwodi apar (tic pa lwak), ma rwot me acaki (tic pa Kanisa) tye ka lonyo gi. Lagam meno kiwoto iye, ki kilonye iye ki wii acel, ma en wii me aboro, ma en acel ki abicel.
The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.
Cal pa lurem i United States pa Amerika obedo me aryo, ento bene me adek. Obedo me aryo nikeco en tye me nyutu rwom pa kanisa ki gamente; ento me adek, pien kiketo kacel ki rup me Republican ma otyeko weko adera (tic pa gamente), ma kiwotne ki rup me Protestant ma otyeko weko adera (tic pa kanisa). Lurem en, gicako bedo i wii, ki giloyo ne ki wi acel, ma en wi me namba abicel adek, ma tye i bot abicel aryo.
The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.
Wi, i gin mo keken, obedo dikiteta ma opong woko. Kabedo ma tyen pa dikiteta pa iye kijuko nining woko obedo i rek me histori, ka leja me piny tye ka waco macalo draagon; pien "waco" obedo kit madwong me leja me piny. O waco i 1776, 1789, 1798, 1863, 2001, 2021, ci tye ka bino waco doki ka cal dong ocweyo tutwal i cik me Sande ma bino manok.
In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.
I cawa pa Polo, “misteri me richo”—ma en twero pa Papa—dong otye katic, ento kitye kigengo ne ki nyoka madit pa Ruma me pagani. I 1798 ki 1799, nyoka madit ogoyo piny ki twero pa dano me richo, ento i 1989, Papa pa Ruma ogoyo nyoka madit pa Soviet Union. Lok me con weng me lanabi, nyo i agiki, yaro Papasi calo tye i lweny ki nyoka madit. Papa pa Ruma obedo ladit me twero ma marac, ma myero kiketo malo calo wi pa rwom marac ma obedo lonyo me gin adek: nyoka madit, leli ma marac, ki lanabi me bwola, i cawa me agiki. Sista White owaco ni, “iye i wi acel, twero pa Papa”; ki Lacoyo me Zabure bende nyuto rwot apar ma gin keto malo wi aboro, ma obedo pa abiro.
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. Psalms 83:2–4.
En, nen, lami pa in timo dwol madwong; ki gin ma bayo in giyango wi. Gicayo paro me yub i kom jo pa in, ki gipenyo i kom jo ma i kano. Gi owaco ni, “Bin, wawoko gi ki bedo oganda; mondo nying Israel pe dong bipoyo.” Zabura 83:2-4.
When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.
Ka United States bino cweyo cal pa lec, cal eno bi bedo i kit adek, kadong bene i kit aryo. Cal eno bi bedo rwom aryo me twero me kanisa kede twero me gamente, ento yore me politiki en bi bedo i cing pa wi acel. Presideni me aboro bi loyo cal pa lec, kede bi tung i wi cal pa lec. Presideni me aboro, ma en aa ki i abiro presideni ma con, obedo presideni me agiki pa lobo me rwot me "abicel" i laloc me Bibul, kede o nongo lac ma kelo tho ka obedo "presideni me abicel".
The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.
Dano me richo ma porofetik obedo i lweny ki Dragon i kare weng me bedo ne. Donald Trump en rwot ma lonyo mapol ma ocako cwiny pa Dragon me globalism, ci en obedo i lweny me politiki, me soshal, ki me filosofi ki teko pa Dragon kacel ki cawa ma con ma en okwayo i lwak ni omito me cet pi bedo Presideni i June 16, 2015, i Trump Tower i New York City, paka acel keken ma Twin Towers orwenyo piny i September 11, 2001, ki paka acel keken ma i iye Freedom Tower, ma oloko Twin Towers, oketo rwom i November 3, 2014.
At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.
I kare me cik pa Sande ma tye ka obino peya, nyom pa Kristo ki jo 144,000 otyeko cuke woko; ci tic me coyo pa dako me coyo pa Loma ki ruwodi pa piny bende otyeko cuke woko i nyom ma kiyubo, ma pe acel kede adaa. I cik pa Sande en, kit aryo ma ki yago Eden gin kigolo gi malo weng, kacel-kacel bende gikedogi ki gin ma kiyubo, ma pe adaa. Kit aryo magi obedo nyom ki Sabat me ceng abiro.
“When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.
Kane Farisii lacen openyo ne ikom twero me weko dako, Yesu oyero jo ma owinyo ne dwogo i kit me nywom ma kiketo i cweyo. ‘Pien peko me cwinya mamegi,’ owaco, ‘Musa oyie botu me weko dako mamegi; ento i acaki pe obedo kamano.’ Matayo 19:8. Okwanyo gi dwogo i nino ma kigwede i Eden, ka Lubanga owaco ni gin weng ‘maber tutwal.’ En dong, nywom ki Sabati gikacako; gin kit aryo ma rwate ma kiketo pi yaro nying Lubanga ki pi ber pa dano weng. En dong, ka Lacweyo ocobo lwete pa jo aryo maleng i nywom, owaco ni, ‘Lacoo bi weko woni ki mini, bi mok cing i dako ne; kede gibed acel’ (Genesis 2:24), oket cik me nywom pi nyithindo weng pa Adamu nyo i giko cawa. Gin ma Won ma pe giko kare keken owaco ni maber, eno aye cik me gwede ma lamaloyo ki me yilo kwo pa dano.
The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.
Rwom me adek, ma iye Protestantisimu ma ogobo adwogi, Spiritwalisim, ki Katoliki gityeko keto cing kacel i kare me cik pa Sande, obedo calo rweny mape adier pa nyom i Eden, ma “Lubanga ma ocweyo gin weng oketo cing pa jo aryo maleng i nyom.” I kare me cik pa Sande, gin anywol aryo me Nyom ki Sabat kigolo malo, ento i tutwal acel kigo cen. Lok me mukato pa ‘keto cal pa Lubanga’ ocake ka Ot Madongo Anywol Aryo (Twin Towers) oboro piny, ki lok en otum ka gin anywol aryo me Nyom ki Sabat kigolo malo. I i tung lok en, Freedom Tower okweyo pi tic i 2014, ci miyo tek pa ‘globalism’ ma Trump ocako, ocake i Trump Tower i 2015.
The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.
Twin Towers kigolo piny macalo cobo ikom luny pa cente me globalists, ci Freedom Tower obedo lalar pa mwolo pa Nimrod bot Lubanga me polo ki bot kica ma Lubanga oketo kwede poto madit, macalo kaka Freedom Tower obedo cal me mwolo bot kica pa Lubanga me ceng 11 me September, 2001.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
I kare acel, ka an obedo i New York City, i cawa, onongo kikwayo an me neno ot ma onongo gitye koyo lawir ki lawir, onongo gitye dong malo bot polo. Ot magi onongo gikwanyo kwer ni pe mac twero bolo gi, ki onongo giyubo gi pi miyo ducu bot lawigi kacel ki jo mayubogi. Malo kede malo ot magi onongo gimedo malo, ci i iye onongo gitiye kwede jami me yubo ma otum loyo weng. Jo ma ot magi obedo gi pe onongo gibuto penyo i cwinygi ni, “Wa twero nining me miyo ducu bot Lubanga i kit maber loyo?” Rwot pe onongo obedo i paro-gi.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Aparo ni: ‘O, ka jogi ma i kit man gicako keto lonyo gi onongo romo neno wotgi calo ka Lubanga neno! Gibedo giyubo ot ma ber tutwal mapol, ento i wang Rwot pa lobo weng, tamogi ki yikogi obedo apuk tutwal. Pe gitye ka tute ki twero weng pa cwiny ki wi me nongo kit me miyo Lubanga dwong. Gityeko woko neno man, tic ma acel pa dano.’
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.” Testimonies, volume 9, 12.
Ka ot ma tutwal gidongo, won-gi gumaro ki pong cwinye ma rweny, pien gitye ki cente me tic kwede me pogo cwinye kene ka me kelo ceke i lwak pa ludoko kwede i ganggi. Mapol pa cente ma gicako kwede kamano gikwanyo ki yweyo marac, ki goyo piny jodano ma pe tye ki cente. Gi wiro ni i Polo rekod me cato ki golo weng tye kigi gwoko; cato ma pe kakare weng, tim me bwoka weng, bene tye kigi keto kono. Kare tye kabino, kun i bwoka gi ki lacimgi, dano obino ochob i rwom ma Rwot pe bi ye gin okato, ci gibino ngeyo ni pacens pa Yehova tye ki rwom. Testimonies, volume 9, 12.
The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.
Gonyo ma ki nyutu ki ot malac me Nimrod obedo gonyo ikom wico pa Lubanga ma cok-cok me Pi Madwong, ci onyutu cal pa gonyo pa latic me banka ma paro lobo weng ikom wico pa Lubanga ma cok-cok. Libereti ma kicoyo iye i dikisonari pa gi ma paro lobo weng pe rwate keken ki libereti me Biblia. Libereti i dikisonari pa ryek madwong en kwo me pe lapir, ma ki nyutu ne ki pe lapir ma otime i Revoluson me Faransa.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
‘Poto madit’ ma iyi yo ma joma me adwogi kigolo-gi kwo, kede ka ringogi ma otho otye piny, en ‘i kit me cwiny’ Misiri. I bot pinye weng ma kiporo i rek pa Bibul, Misiri en ma loyo weng i yubo bedo pa Lubanga matye kwo woko, kede i gengo cik pa En. Pe tye rwot mo keken ma ocake ki gonyo ma yot ki ma madongo ikom twero pa Polo, maloyo rwot pa Misiri ma otimo. Ka kwena kelo ne bot en ki bot Mose, i nying Rwot, Farao odwoko ki cwiny madongo: ‘Yehova en ngaa, me awinye dwone weko Isirayeli odhi? Pe an angeo Yehova; kacel, pe abi weko Isirayeli odhi.’ Exodus 5:2, A.R.V. Man en yubo ni pe tye Lubanga; kede piny ma ki yero ki Misiri bin ocwalo dwogi calo keken me yubo kicel ikom mite pa Lubanga matye kwo, kede bin onyuto cwiny maromo ki pe geno ki gengo. ‘Poto madit’ bende ki poko ne, ‘i kit me cwiny,’ ki Sodomu. Ketho pa Sodomu i goyo cik pa Lubanga ne nen loyo i tim marac me mwayo kite me laco ki dako. Kede bal man binen bedo calo kit ma makwako loyo i piny ma bin otum lok ma coc man tero.
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
Ki lok pa nabi, ka dong, matidi mapat ki higa 1798, twero acel ma obedo ki cako me Setani kacel ki kit pa Setani obi cako lweny ikom Bibil. I piny ma kamano, gibiyeko woko dwon pa lami aryo pa Lubanga, pe geno Lubanga pa Farao bino nen atir, kacel ki kwo ma pe ki cik pa Sodom.
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..
Porofesi man okwano tyeko ma atir tutwal kede ma rwate maber i gin mukato pa France. I cawa me Revolushen, i 1793, 'piny pi kare me acel owinyo dul pa dano, ma obino kede kityeko eduketo gi i sivilizesen, kede gicako pire kene twero me loyo piny acel ikin piny me Europe ma obedo ber tutwal, gipito dwon pa kacel me kwero ada me atir ma cwiny pa dano cwako, kede gikwero kacel weng yie ki pako pa Lubanga.' - Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ...
“France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.
"Faransa bende on yutu kit ma pire tek ma ocweyo Sodoma. I kare me Twer me Lobo, oneno atir kit me poto pa kwo maber ki tim marac ma romo ki en ma obalo gagi ma i laa. Kede lacoo me gin matime on yutu kacel pe-geno Lubanga ki kwo ma pe ki rigoro pa kit maber pa Faransa, calo ma kicono i poropheti: 'Ma onying atir ki cik man ma lwayo adini, obedo en ma oket piny rwom me nyom—kec ma maleng loyo weng ma dano twero timo, ma bedo-kudwongo pa en konyo tutwal me rwaro lwak bedo matek—i kit pa kec me lobo keken ma tye pi kare mukato, ma dano aryo keken twero keto kwede ki weko woko ka gi mito.... Ka lapiir marac nonongo gi terogi bot tic me yeny yo ma loyo weng me balo tutwal gin weng ma tere, ma ber, onyo ma bedo-kudwongo i kwo me gang, ki me nongo kacel kikwanyo ni bal ma gi mito cweyo ribedo i dul ki idul, pe gubedo nongo yo ma loyo mapol loyo poto pa nyom.... Sophie Arnoult, dako latic i tere ma tye ki nying pi lok ma parcari, owaco ni nyom pa ripablik en "sakramenti me toj nyome."'-Scott, vol. 1, ch. 17." The Great Controversy, 269, 270.
The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.
Freedom Tower i New York City, ma kigi yabo i mwaka 2014, pe keken tito yubu pa ot madit pa Nimrod; ento obedo bene cal pa kit ma globalists gicimo kwede “rwate,” macalo kanyutu i goyo i tung wot pa LGBTQ+ ma pe ki cik, ma tito yubu i kom cik pa Lubanga. Rwate ma atir obedo gin mabalo ki gin ma ot eno tito; ento tic me bwola ma cane, ma ludoko dragon gigamo, obedo dwoko nying ki lok me ada wek gicweyo adwogi ma pe atir. Dragon obedo lami cik ma atir, kacel obedo lami leb ma oyubo leb wek ocweyo adwogi marac. Ento ngec ma atir me nying “rwate” pe obedo rwate ma tito anarchy pa Antifa, onyo pe-cik ma gitito ki revolution i France.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
Ngat weng ma pe mito mi keni i lwete pa Lubanga, cwinye tye i kom twero mukene ma tye ka lubo ne. Pe obedo pire keni. Romo waco pi ngwec, ento tye i lwat pa lapur marac loyo. Pe kiweko ne neno ber pa adieri, pien cwinye tye i kom lubo pa Satan. Ka tye ka poyo ceni ni tye ka kobo pimo pa pire keni, ento tye ka lubo doni pa Rwot pa dichol. Kricito obino me buk lwat pa lapur me richo ki i cwin pa dano. ‘Ka Wod bino yweyo unu, dong obinu ngwec adada.’ ‘Cik pa Roho me ngima i Kricito Yesu’ omiyo wa ‘ngwec ki cik pa richo ki pa tho.’ Roma 8:2.
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” The Desire of Ages, 466.
I tic me woko, pe tye goyo dano ki matek. Teko ma aa ki woko pe ki tic kwede. Piny i teko pa Tipu pa Lubanga, dano kityeko weko ne i wol me yero ngat ma obiye tije. I lok ma time ka cwiny yweyo pire bot Kristo, tye kany wol madwong loyo. Kweyo peko woko obedo tije pa cwiny keken. Adwogi, wa pe tye ki tek me kwanyo wa keken woko ki i cing pa Setani; ento ka wa mito yweyo wa woko ki peko, ci i lagec madwong wa, wa kwero ki dwon me tek ma aa ki woko ki loyo wa, tekogi pa cwiny gibedo ki tek pa Lubanga me Tipu Maleng, ci giwiny cike me mit me tyeko dwaro pa Lubanga. The Desire of Ages, 466.
The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”
Liberiti ma kicoyo ki Freedom Tower, en kwo me bedo pe ki cik me Revolusen pa France ki rebelyon pa Nimrod. I ceng me anyim keken i Trump Tower, president ma lamer maloyo weng ki caki ki 1989 oyaro ni obiro wot pi yero, ma okwoyo cwinya jo me lobo weng. I ceng acel acel en, lonyo pa otino ki otino onyo dako ki dako kiceto kwede i rwom pa gamente me federo i United States, macalo ma otime i Revolusen pa France ka gin oloko lonyo dok “kontrak pa civil keken ma pe bedo tutwal.”
The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.
Lweny i kin nyoka madit ki pirezdent ma tye ki rwatte madit loyo ocake. Ogolo woko Twin Towers ki keto cing me teko pa Lubanga onyutu acaki me cawa me keto lanyut, kacel ki onyutu bino pa lam ma i tulu ma pe tye ki cing pa Islam. I gocoro pa Freedom Towers i wie pa yar pa jonabi man, onyutu bino pa lam ma i tulu ma pe tye ki cing pa Ateyisim. Kawuono, poto woko pa yore aryo me Sabat ki nyom, ma oketogi i Paca pa Eden, ginyutu agiki me cawa me keto lanyut, kacel ki onyutu bino pa lam ma adek, pa Katoliki, ma obino ki i tulu ma pe tye ki cing.
On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.
I ceng 3 me November, 2020, Trump onongo nongo cuk me tho me polotiki, macalo ni Papasi onongo nongo cuk me tho i 1798. Cuk eno kicweyo ne ki bot Faraansi ma adok adok i 1798, ki bot Faraansi me roho i 2020.
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.
Ento ka gi dong otyeko lok me lami gi, cwak ma aa ki obur ma pe tye piny obi yubo lweny i tunggi, obi yiko gi, ka obi keto gi i tho. Komgi me otho bibi bedo i yoo pa bungu madit, ma i kit me Roho ki tye ki nying Sodom ki Egypt, ma ka bene kityeko keto Rwot wa iye i lacer. Revelation 11:7, 8.
In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.
I buk The Great Controversy, Sister White nyutu ni Furansa obedo "paco madit ma ka Rwot wa kityeko yeco i wi musalaba".
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.
“Ki lok pa lanen, entono, matin mapat ki mwaka 1798 twero mo ma cako iye Setani ki kit pa en obi nyim me cak lweny ikom Baibul. I piny ma macalo eni lagam pa lami aryo pa Lubanga bin golo dwon, kun obineno pe geno Lubanga pa Farao, ki kwo marac pa Sodomu.” The Great Controversy, 270.
At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.
I cawa ma bino matidi, ka cik me Sande bino i United States me Amerika, cal pa ‘beast’ bityeko poko opong; ento gin ma gityeko poko opong cal pa Kristo, gibiyeto malo calo bendera pa Lubanga. Macalo bendera, gibigwoko Sabat me nino abicel, ka ginyutu bedo atir pa Kristo i piny weng. Bedo atir pa Kristo otwero timi keken kom keto kacel kit pa Lubanga ki kit pa dano, i iye adwogi madit man, ma kimito ni ‘misteri’, kite me kend kityeko yeto malo. Bendera man nyutu Sabat ki kite me kend ma obedo lale aryo kwede.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.
Pien laco obedo wi dako, macalo Kristo obedo wi Kanisa; en aye Lakony pa ring'o. Omiyo, calo Kanisa obed piny i Kristo, kamano bene dako obed piny i lacogi i gin weng. Lacoo, mori dako gui, macalo Kristo bene omino mor i Kanisa, kede omiyone pire keken; me omiyo obed mal kede oyeyo ne ki pi me Lok, me omiyo oyaro ne bot pire keken Kanisa ma maler ma adwong, ma pe ki yub, onyo rwiri, onyo gin mo macalo man; ento obed maleng ki pe ki bal. Kamano lacoo myero omin mor i dako gi calo ring'o gi keken. En ma omino mor i dako ne, omino mor i pire keken. Pien pe ngat mo keken ocwero chok mere; ento obolo kede ogwoko ne, macalo Rwot i Kanisa: pien wa obedo jami me ring'o mere, me chok mere, ki me gudi mere. Pii mano, ngat lacoo bin bale baba ki mama, kede ogamo bot dako mere, ci gi aryo bin bedo i chok acel. Man en dirica madit; ento aloko lok pi Kristo ki Kanisa. Efezo 5:23-32.
The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.
Bendera obedo alama pa kit aryo me Sabato ki lonyo. Lonyo nyutu yube pa kit pa Lubanga ki kit pa dano. Mung pa lonyo meno nyutu pajul pa en, ma obedo hekalu pa en.
“The tower was a symbol of the temple.” The Desire of Ages, 596.
Minara ne obedo ranyisi me hekalu. The Desire of Ages, 596.
At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.
I acaki me kare me “sealing”, Twin Towers opoto piny, i tung me kare me “sealing”, “towers” aryo ma nyutu tic me yweyo kit aryo (pi “horns” aryo) ginyutu, ki i agiki me kare me “sealing”, Twin Towers me ot pa Lubanga ki Sabat gibigwero malo calo labala bot joma pe jo Yudaya.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.
Pien nino pa Rwot pa dul me lweny obi iye i dano weng ma ogoro wiye ki ma bedo malo, kede i dano weng ma kigoyo malo; gin bipo piny. Kede i yadi weng me sedara pa Lebanoni, ma malo ki ma kigoyo malo, kede i yadi weng me oka pa Bashan; kede i got weng ma malo, kede i got matidi weng ma kigoyo malo; kede i bur weng ma malo, kede i otwal weng ma kigwoko calo ringo; kede i bote weng me Tarshishi, kede i cal weng maber. Bedo malo pa dano bipoko piny, ki jaro pa jo bipoko piny; kede Rwot keken obedo ma ogoyo malo i nino en. Kicwinygi (cal me nyigwoko) obinigengo woko weng. Gin bitwo i lubu me kidi, kede i kwii me piny, pi bwoba pa Rwot, kede pi yabo pa dit pa ducuge, ka obedo malo me cwayo matek lobo. I nino en dano birweyo cal ne me feza ki cal ne me bululu, ma gin otyeko lowo pire keken me cako pakgi, pi kongo piny ki pi ogodro; me dongo i yeke me kidi ma opid, pi bwoba pa Rwot, kede pi yabo pa dit pa ducuge, ka obedo malo me cwayo matek lobo. Weki i dano, ma pumu tye i iromo ne; pien eni ango ma kiginongo iye? Isaia 2:12-22.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.
En ber na, ki ot pa gwok na; ot ma iye malo, ki Lakony na; lela na, ki en ma ageno iye; ma miyo jo na bedo piny i tung an. Zabura 144:2.