We ended the last article with the following paragraph:

Wagiko coc wa ma agiki ki lok magene:

“The miracle-working power manifested through spiritualism will exert its influence against those who choose to obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world and second the testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.” The Great Controversy, 589, 590.

"Twero me tim lamal ma kineno ki yore me ajwakin obinywako teko ne ikom jo ma yero winyo Lubanga maloyo winyo dano. Lok ma aa ki bot tipu gibiyaro ni Lubanga ocwalo gi me mi gi yubo cwiny jo ma kwanyo Sunday pi balgi, kun gityeko moko ni cik me lobo myero gimate calo Cik pa Lubanga. Gibigoyo dwon pi tim marac madwong i lobo, ci gibicedo caba me lapwony me dini ni bedo ma opoto piny pa kit me kwo maber bino ki yubo Sunday. Obed madwong cwiny marac ma gibicako kwero ikom dano weng ma pe gi yee caba gi." The Great Controversy, 589, 590.

The “testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday,” is a waymark of the history that leads to the enforcement of the worship of the sun in the United States. Pat Robertson, the American televangelist and founder of the Christian Broadcasting Network (CBN) and the Christian Coalition, ran for President of the United States in the Republican primaries in 1988. Robertson’s campaign focused on mobilizing conservative Christian voters and advocating for social and moral issues aligned with his evangelical beliefs. At the time of the end in 1989, in the history of the first of the eight final presidents, the leader and founder of the Christian Coalition ran for president. The presidential history of Reagan, typifies the history of the last Republican president.

“Waci pa latic me lamo ni kit kica ma opoto piny kelo ne ki yubo Sunday,” obedo alama me gin matime ma kelo bot keto cik me woro ceng’ i United States. Pat Robertson, lamo pa Amerika me televishen ki laco cweyo pa Christian Broadcasting Network (CBN) ki Christian Coalition, i 1988 okube me bedo President pa United States i primaries pa Republican. Cako me Robertson onongo ocoko wi ikom okwayo kacel lunyodo pa Christian ma konservatif kede gamo atema me kwo pa lwak ki me kica ma rwate ki geno pa iye me evanjelikal. I cawa me agiki i 1989, i gin matime pa acel ikom president aboro ma agiki, laloc ki laco cweyo pa Christian Coalition okube me bedo president. Gin matime me presidency pa Reagan nyutu calo gin matime pa president me agiki pa Republican.

The judgments of God are about to produce the environment that fulfills the previous passage from The Great Controversy, and which parallels the work of the Christian Coalition. The Christian Coalition came about to address the moral and social problems that Sister White identifies are unsolvable by those who hold the reins of government. The Christian Coalition in the history of Reagan, represents a similar movement in the very near future. Prophetically the Christian Coalition was typified by the National Reform Movement during the Sunday law crisis connected with the Blair Bills in the 1880’s and 1890’s. The National Reform Movement was formed in 1888, and Sister White specifically addressed that movement in her writings.

Kwer pa Lubanga tute tye ka kelo kit ma tyeko lok me anyim i The Great Controversy, kit ma rwate kwede tic pa Christian Coalition. Christian Coalition ocako pi loyo peko me kica ki peko me lobo, peko ma Sista White omiyo nying ni pe twero yweyo ki jo ma tye ki twero i gamente. Christian Coalition i kare pa Reagan, omoko dul marwate ma bino macokcoki. I kit me porofeti, National Reform Movement onongo obedo cal pa Christian Coalition i cawa me peko me cik me Sande ma rwate kwede Blair Bills i kite me mwaka 1880 ki 1890. National Reform Movement onongo gicako ne i 1888, ki Sista White ocoyo lok kore kore ikom dul eno i coc ne.

“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

Tur madwong tye ka kuro jo pa Lubanga. Tur tye ka kuro piny weng. Lweny ma madwong loyo i kare weng dong tye i anyim wa tutwal. Gin ma, pi cawa mapol loyo 40, wa, ki twero pa lok pa lacar, oyaro ni tye ka bino, kombedi tye ka time i wang wa. Kombedi dong lapeny me yubo Cik madit me lobo me yengo twero me cwiny kikwayo matek bot jome yubu cik pa lobo. Lapeny me cwal ki cik me gwoko Sande dong obedo acel i gin ma lobo weng mito kede ma tye ki dwong. Wa ngene maber ngo ma obino bedo adwogi pa timo man. Ento wa tye otum pi lapeny man? Wa otimo maber tic ma Lubanga omiyo wa, me miyo jo ciko ikom gony ma tye i anyimgi?

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to “the mystery of iniquity;” and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

Jo mapol tye, kede bende i joo ma tye i tic man me loro kayo pa Sunday, ma pe gineno adwogi ma bino bedo ki timo man. Pe gineno ni gicako goyo atir bot twero me yie. Tye jo mapol ma pe obino ngene gimito pa Sabat me Bibul, kacel ki gang‑kidi ma pe adwogi ma iye rwom pa Sunday ocungi. Yore keken ma cwalo cik pa yie en atir obedo cing timo me weko woko bot Papasi, ma pi kare mapol otimo lweny kacel ikom twero me ngwok me cwinya. Kayo pa Sunday, ma gi waco ni obedo rwom pa Kricitiani, otyeko bedo piny ki “the mystery of iniquity”; kede loro ne bino obedo piny calo miyo yee gin yore ma eni gin gang‑kidi pa Romanizim. Ka lobo wa bin weko woko yore pa rwatte ne me keto cik pa Sunday, Protestantism i timo man bina moko cing ki Papasi; pe obedo gin mukene, ento obedo keken miyo kwo i lwak marac me loyo, ma pi kare mapol oturo tye kigeno cawa me pye odoco i loyo matek ma tic.

“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

Ka dong opong piny, Dul me Yubo pa Lwak, ka timo teko me yubo cik pa dini, bino nyutu pe yweyo ma maromo ceke ki gwoko-piny ma otyeko loyo i kare mukato. Kare meno kacel me dano gicako twero ma romo me Lubanga; gi kwanyo woko twero pa cwiny i bwo teko maracgi, ci keto i cell, cweyo woko ki piny, ki tho omede bot jo ma giconye i cik ma giwaco. Ka tic pa Popi onyo yore pa en kiketo odoco iye cik wek obed ki teko, mac me guro gubed kicako pwodho odoco i kom jo ma pe gibalo cwinygi ki atir pi yweyo bot bal ma rwate ki dano mapol. Tim marac man dong tye i tung me time.

“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?

Ka Lubanga omiyo wa ler ma nyutu peko ma tye anyim wa, nining wa twero bedo maler i wang iye ka wa weko temo weng ki teko wa me cweyo ne i wang jo? Wa twero bedo cobo me weko gi me donyo iye kit ma madit loyo man ka pe wa miyo gi ngec con?

“There is a prospect before us of a continued struggle, at the risk of imprisonment, loss of property, and even of life itself, to defend the law of God, which is made void by the laws of men. In this situation worldly policy will urge an outward compliance with the laws of the land, for the sake of peace and harmony. And there are some who will even urge such a course from the Scripture: ‘Let every soul be subject unto the higher powers…. The powers that be are ordained of God.’

I wangowa tye neno me tweny ma med-med, ki twero me kigamo, golo jami, kacel ki golo kwo keken, me gwoko cik pa Lubanga, ma kiketo woko ki cik pa dano. I kit man, yore me piny biwaco ni myero walubo cik pa lobo i wang keken, pi kuc ki rwate. Kadong, tye mo ma bijayo bene kit ma kamano ki i Baibul: “Myero dano weng obed i lalo ikom twero ma malo.... Twero ma tye kicimo gi ki Lubanga.”

“But what has been the course of God’s servants in ages past? When the disciples preached Christ and Him crucified, after His resurrection, the authorities commanded them not to speak any more nor to teach in the name of Jesus. ‘But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.’ They continued to preach the good news of salvation through Christ, and the power of God witnessed to the message.” Testimonies, volume 5, 711–713.

Ento kit ma lutic pa Lubanga otime iye i cawa me con, obedo ngo? Inyim ocwake ki tho, ka jogi ma lubo Yesu gicako waco ikom Kristo, ki Ene ma kikom i lanyut, jo ma tye ki teko gibucogi ni pe giwaco dok, onyo gikelo ngec i nying Yesu. Ento Pita ki Yowani giyangogi, giwaco botgi ni, “Ka obedo kare i wang Lubanga ni wawinyo wunu loyo winyo Lubanga, bedu wun me lube. Pien pe watwero weko waco gin ma wawaneno ki ma wawinyo.” Gidongo mede waco ngec maber pa lonyo ki bot Kristo, ki teko pa Lubanga oyubu bot lok meno. Testimonies, volume 5, 711-713.

The judgments of God are about to produce an environment in the social, economic and religious sphere within the United States, that produces the logic for religious leaders to begin to call for a revival of public morality, as was typified in the 1880’s and 1890’s, and then again in the history of the president who marked the time of the end in 1989. “A great crisis awaits the people of God. A crisis awaits the world.” Sister White asks two questions, “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?”

Yub pa Lubanga tye ka bi cweko kare me bedo i gin me kit-kwo, me ekonomi, ki me dini i United States me Amerika, ma bi miyo lok me tam pi ladit me dini me cako lopo ni ki dwoko odoco tic maber me lwak, macalo ma ononge i emyaka 1880 ki 1890, ki dok odoco i mukato pa president ma onongo onyutu cawa me agiki i 1989. “Peko madit tye ka turo jo pa Lubanga. Peko tye ka turo piny.” Sister White penyo lapeny aryo, “Ka Lubanga omiyo wa ler ma nyutu goro ma tye i anyim wa, wa twero nining me bedo maleng i wang pa En ka wa weko timo tek weng ma tye i twero wa me kelo ne i anyim jo? Wa twero bedo kicono me weko gi wek ginongo ki gin man madit labongo wa pe wamiyo gi ngec?”

What light has there been showing the dangers before us, and if there has been no light, how could a loving God hold His people accountable for not presenting a warning message, if they had never heard that warning message? Dear Reader, you will be held accountable for the light represented by these articles.

Ler ngo ma obedo nyiso keca ma tye anyim wa, ento ka pe tye ki ler, inge me Lubanga ma omaro obedo cento jo pa En pi pe gi waco lok me ciko, ka pe gi con winyo lok me ciko meno? In ma itye ka kwano, ibibedo kicento pi ler ma coc man nyiso.

The specific descriptions of the characteristics of the Democrat dragon power, the Republican false prophet power, the papal power, Islam and the Laodicean Adventist church, as well as literal Israel in these articles will be considered as hate speech by the powers that be, but they are the message from God’s Word that is established by the methodology of line upon line, and those lines are crying out that the judgments of God are about to increase and escalate in frequency.

Tami ma atir ki maber pi kit pa twero pa dragon pa Democrat, twero pa lanen mape atir pa Republican, twero pa Papa, Islam, ki Kanisa Adventist ma Laodicea, kacel ki Isirael ma atir, ma kiketo i coc man, bibicwalo calo lok me neno marac ki jo ma tye i twero; ento gin obedo kwena ma obino ki i Lok pa Lubanga, ma kiteno kwede yore me rek ki rek, ki rek meno tye ka goyo dwon waco ni keth pa Lubanga tye ka bino medo ki dwoko kare kare mapol.

Prophetically the Christian Coalition that came together in the history just prior to the time of the end in 1989, has a more significant application than simply the parallel to the 1880’s and the 1890’s. In the passage we just cited from Sister White she identifies spiritualism as one of two ways Satan takes the world captive, and then spends some words addressing the miracles that he will perform.

I kit poropheti, Kacel me Kristiani ma ocako kacel i mukato i kare matidi keken mapwod pe kare me agiki obedo i 1989, tye ki tic me keto ne iye matime ma dwong loyo keken rwate ceke ki ikare me 1880 ki 1890. I nyig lok ma wa cito ki bot Sister White kombedi, en nyutu spiritualism calo yo acel i yo aryo ma Satan omako lobo i cing; ci dong owaco mapat ikom miracles ma obitimo.

After the election of 1988, thus after the arrival of the Christian Coalition, there was a tremendous manifestation of satanic miracles in the realm of the dragon, the realm of the beast and the realm of the false prophet. It is important to align these phenomenon’s correctly, for they typify the arrival of Satan personating Christ after the soon coming Sunday law in the United States.

Ka yubu pa 1988 otyeko, ki ka Christian Coalition obino, onongo tye nyutu madit tutwal pa lamal pa Satan i lwak pa Dragon, i lwak pa Beast, ki i lwak pa False Prophet. Ber tutwal me tero gini atir, pien gi tye calo cal me bino pa Satan me cwero i kom Kristo aculu pa cik pa Sande ma bino manok i United States.

In the realm of Catholicism, in the 1990’s the world watched as the apparitions of the so-called virgin Mary, with the accompanying miracles of bleeding statues of saints, miracles of apparitions in the sky, raining of flower petals from cloudless skies, and other absurd satanic miracles. Pilgrimages of thousands of people all around the world were carried out by the masses during those times, drawn into the delusions accomplished by these events. Books were written about them, journalists investigated, magazines such as Time and Newsweek illustrated these things on their front page.

I kar me Katolik, i kare me 1990, lobo oneno ka nyutu pa Mariya ma gityeko lwongo ni “Virgin” tye ka time, ki lamal ma obedo kede calo kic me jo maleng ma tye ka rari rem, lamal me nyutu i polo, yi me ododo obur ki i polo maleng ma pe tye ki kom, ki lamal pa Satani mapat mapol ma pe ngene. Yore me lim me alufu pa ji i lobo weng gitimo ne ki lupiny i kare meno, gicweyo gi i goba ma jami meno otyeko miyo. Gigoyo buk ikomgi, jo me news giyenyo ikomgi, magazin macalo Time ki Newsweek gicwalo cal me gin man i pot buk me anyim.

In the realm of the dragon the Hindu statues of India manifested satanic miracles by the statues drinking spoons or glasses of drink offerings that were placed upon the statue’s mouths. The phenomenon that began in one small village in India spread, like the frogs of Egypt, across the whole country. The BBC television news did a commentary on the phenomenon, and as an afterthought the BBC reporter on television raised the question, “I wonder what would happen if we went to the London Museum tomorrow and offered one of the Hindu statues a glass of milk?” The next days evening news showed the very same reporter at the London Museum, and while the cameras rolled, he offered the large Hindu statue a glass of milk. When the glass touched the lips of the statue the milk was immediately sucked into the statue.

I lobo pa dragon, sanamu me Hindu pa India o nyutu tim ma pire tek me Setana, ka sanamu ne onywogi pi me misango ma ki keto i dho gi ki layata onyo galasi. Kit man ma ocako i gang matidi acel i India, o yaro woko piny weng, calo kikere pa Ijipt. Kwena me telibijon pa BBC o waco pi kit man, ci ka gin o tyeko waco ne, lami kwena pa BBC i telibijon o yub penyo: “Aparo ni ngo bino time ka wa wabed wot i Museum pa London kiny, ka wa waciworo bot sanamu acel me Hindu galasi me milik?” I kiny ma bino i cawa, kwena pa telibijon onyutu lami kwena acel acel eni i Museum pa London; ka kamera tye ka timo tic, en o ciworo bot sanamu madwong me Hindu galasi me milik. Ka galasi otuk ki dho pa sanamu, ci milik cok keken odonyo i iye pa sanamu.

Within the spiritualism of the American Indian prophecies, the white buffalo known as “Miracle,” was born on August 20, 1994, on the farm of Dave and Valerie Heider near Janesville, Wisconsin. Miracle was born with white fur, and her birth was considered by some to be a fulfillment of a Native American prophecy. In various Native American traditions, the birth of a white buffalo is seen as a sacred and significant event, symbolizing unity, peace, and spiritual renewal. Miracle gained widespread attention and became a symbol of hope and spiritual significance for many people. The prophecy of the white buffalo is traced back, and directly associated with the most sacred relic of the native American’s spiritualistic religion, for it is in the initial story of the white buffalo, that the “piece pipe” was introduced into the culture.

I iye me piritualizim i porofesi pa American Indian, bufalo ma oyot ma gitito ni “Miracle” onywol i ceng 20 me Agasti, 1994, i fam pa Dave ki Valerie Heider ki bot Janesville, Wisconsin. Miracle onywol kwede tyen ma oyot, ki nywol pa en jo mogo giparo ni obedo tyeko pa porofesi pa Native American. I yore mapol pa Native American, nywol pa bufalo ma oyot gineno calo tim lamal ki madwong matek, ma nyutu rwom, kuc, ki medo manyen me cwiny me lamo. Miracle okwanyo ngec maber woko, dok obedo cal me twero me anyim ki gin madwong me pirituali pi jo mapol. Porofesi pa bufalo ma oyot kigenge iye i con, ki rwate direk kwede relik ma lamal loyo weng i din me piritualizim pa Native American; pien i lok me acaki pa bufalo ma oyot, “piece pipe” kicako kicano iyie i kit pa jo.

In 1994, in the realm of the false prophet of apostate Protestantism, the Holy Laughter movement, also known as the Toronto Blessing, began in January 1994 at the Toronto Airport Vineyard Church (now known as Catch The Fire Toronto) in Toronto, Ontario, Canada. It was during a series of revival meetings led by pastors John and Carol Arnott that the phenomenon of uncontrollable laughter, along with other manifestations such as shaking, crying, and falling down, or imitating animals and the animals sounds (often referred to as being “slain in the Spirit” or “drunk in the Lord”), began to occur among congregants.

I mwaka 1994, i piny pa nabi ma pe adier me Protestantism ma ogoyo woko ki yie, dul ma luongo ne Holy Laughter, ma bene giluongo ne Toronto Blessing, ocako i January 1994 i Toronto Airport Vineyard Church (kombedi giluongo ne Catch The Fire Toronto) i Toronto, Ontario, Canada. En i kare pa yubu me dwoko cwiny ma gicweyo mapol, ma paster John ki Carol Arnott giyubo, ni tic me rucu ma pe romo gengo, kacel ki jami mapat calo woro, ryo, ki poto piny, onyo timo calo lewic ki dwon lewic (ma lapok-ki giluongo ne 'slain in the Spirit' onyo 'drunk in the Lord'), ocako time i bot joma obino i lamo.

The laughter and other manifestations were attributed by participants to the presence and work of the Holy Spirit, leading to the term “Holy Laughter” being used to describe the phenomenon. The revival meetings at the Toronto Airport Vineyard Church attracted attention and visitors from around the world, leading to the spread of the movement to other churches and communities. People came from around the world to experience the laughter, and when they returned to their home churches, those churches would often then begin to manifest the same demonic manifestations.

Jo ma omedo tuki ne gi waco ni kwii kede nyuto mukene gibedo pi bedo kede tic pa Tipu Maleng, eni omiyo lok "Kwii ma Maleng" ocako tic me lubeo kit ma gin ma otime ne tye kwede. Lwak me cwer cwiny ma i Diro Vineyard ma i Toronto Airport ocako kwayo jo ki i piny weng me bino neno, ma omiyo tic eno opong i diro mukene kacel ki i lwak mukene. Dano obino ki i piny weng me temo kwii ne; ci ka gubedo dwogo i diro me ganggi, diro meno dong mapol cako nyuto kwede nyuto acel acel me tipu marac.

Pat Robertson founded the Christian Broadcasting Network (CBN) in 1960. CBN was one of the first television networks dedicated to Christian programming, and it played a significant role in the growth of the Christian broadcasting industry in the United States. Over the years, CBN has expanded its reach and influence through television, radio, and digital media, becoming one of the largest Christian media organizations in the world.

Pat Robertson ocweyo Christian Broadcasting Network (CBN) i 1960. CBN obedo acel ki gin acoya i netwak me telebijon ma kiketo pire keken pi purugram me Kristiani, ki otimo lwak madwong i medo pa tic me yabo me Kristiani i United States me Amerika. I mwaka mapol, CBN omedo yubu iye ki twero pa ne kun yabo i telebijon, radio, ki media me dijito, ki odoko acel ki dul me media me Kristiani ma ladwong loyo i piny weng.

In 1988, he founded the Christian Coalition, and ran for the presidency of the United States. His beliefs are traced back to the National Reform Movement and the Lord’s Day Alliance. Both of those organizations began in 1888, and advocated for various social reforms based on Christian principles, including the prohibition of alcohol, women’s suffrage, and the observance of the Sabbath (Sunday) as a day of rest and worship. The movement was influenced by evangelical Protestantism and sought to establish a “Christian nation” guided by biblical principles. Robertson represented the same principles as both the National Reform Movement, and the Lord’s Day Alliance. For that reason, he also established Regent University.

I 1988, onongo oyabo Christian Coalition, kacel bende ogamo me bedo Pulezidenti pa United States of America. Geno pa en ocako kun National Reform Movement kacel ki Lord's Day Alliance. Dul aryo magi weng ocako i 1888, kacel gi ogamo pi yiko yore pa lwak mapol malubo kitwero me Kristian, macalo gengo pa monto, rwom me yaro pa nyieke, kacel ki gwoko Sabat (Sunday) calo nino me yuto kacel ki pak. Movimenti en onongo onywako teko ki Evangelical Protestantism. Onongo bende otemo oyabo “lobo Kristian” ma kinyutu kede kitwero me Bibil. Robertson onongo obedo ki kitwero maromo gi pa National Reform Movement kacel ki Lord's Day Alliance. Pien kamano, onongo oyabo bende Regent University.

Pat Robertson established Regent University in 1977, in agreement with the Catholic doctrine which William Miller so boldly opposed. Catholicism and apostate Protestantism employ a satanic biblical methodology that among other unsanctified fruits, produces the belief that there will be a thousand years of peace before Jesus actually returns. Robertson believes his university trains men and women to be those who will run Christ’s thousand-year government during the biblical Millennium. The term “regent” means, someone who acts as a representative or deputy for a ruler or monarch, who is out of the country.

Pat Robertson oketo Regent University i mwaka 1977, kun kube kwede yore me tam pa Katolika, ma William Miller onyuto botone ki cwero madwong. Yub pa Katolika ki yub pa Protestant ma obalo yie, gitye katic ki kit me tic pa Bibul ma pa Setani, ma, i bot jami mapatpat ma pe gigwoko maleng, gikelo yie ni bino bedo mwaka alufu acel me kuc mapwod pe Yesu dwogo atir. Robertson tye ki yie ni University pa ne tye kacwalo ngec lacoo ki dako me bedo gin ma bi malo gamente pa Kiristo me mwaka alufu acel i kare me Millennium me Bibul. Nying “regent” miti ni, dano ma timo calo lacak onyo lami pa ludito onyo rwot madit, ka rwot obedo peke i lobo.

Before the time of the end in 1989, beginning at least by 1960, the modern counterparts of the organizations who were pushing for Sunday legislation in 1888, arrived into history. After 1989, satanic manifestations rocked all three elements of the religious realm of the dragon, the beast, and the false prophet. Jesus always identifies the end of a thing with the beginning of a thing, and 1989, “the time of the end” in verse forty of Daniel eleven, begins a prophetic period that ends at the soon-coming Sunday law of verse forty-one. When that Sunday law arrives, Satan appears to “personate” Christ, and his crowning act of deception begins, with miracles and healings.

I anyim kare me agiki me 1989, kacako pire keken ki 1960, ludul me kare manyen ma calo dul ma ne gitye ka dwaro miyo keto cik me Sande i 1888, odonyo i histori. Inyuma me 1989, nyutu pa Satani ogwoko matek weng bal adek i rwome me dini: pa nyoka madit, pa luny, ki pa laneno ma bur. Yesu kare ducu rwate agiki pa gin ki cako pa gin, ki 1989, “kare me agiki” ma i Danyel 11:40, ocako kare me porofeti ma ogik i cik me Sande ma kombedi tye piny me bino cok, ma i Danyel 11:41. Ka cik me Sande meno obino, Satani onen calo Kristo, ki tic madit loyo weng me buro ne ocako, ki miraako ki yubo.

The history that begins that prophetic period identifies a work of an apostate Protestant movement, that leads to the Sunday law, which was typified by 1989, the beginning of that period. In 1989, the “wall” of “the iron curtain” came down, and at the end of this period the “wall of separation of Church and State” comes down. The beginning of the period marks the first two presidents of the eight final presidents. The beginning marks the papacy overcoming its enemy of atheism in the Soviet Union, and the last marks the papacy overcoming its enemy of Protestantism in the United States. The beginning identifies the first of those eight presidents (a Republican), joining hands with the antichrist of Bible prophecy, and the ending marks the last of those eight presidents joining hands with the antichrist of Bible prophecy. That first president is understood to be responsible for bringing down the wall, and the last is the one who will build the wall.

Lok pa tariik ma cako kare me lanen eno nyutu tic pa dul me Protestant ma ocer ki adwogi, ma kelo bot cik pa Sande, ma kicoyo calo 1989, acaki pa kare eno. I 1989, “otum” pa “the iron curtain” obut piny, ka i agiki pa kare man “otum me yweyweyo Kanisa ki Teko pa Lobo” binen obut piny. Acaki pa kare ne nyutu purezidenti aryo me acaki i purezidenti aboro ma agiki. Acaki ne nyutu Papasi gonyo lami ne ma pe yaro Lubanga i Soviet Union, ka agiki ne nyutu Papasi gonyo lami ne ma obedo Protestantisimu i United States. Acaki ne nyutu acel me i aboro purezidenti magi (Ripablikan) keto lwete kacel ki Antikristo pa lanen pa Baibul, ka agiki ne nyutu acel ma agiko i aboro purezidenti magi keto lwete kacel ki Antikristo pa lanen pa Baibul. Purezidenti acel ma acaki gineno ni en aye omiyo otum obut piny, ka en ma agiki aye ma obi yubu otum.

In 1960, through to the time of the end in 1989, the modern National Reform Movement began. After the election, satanic miracles began. Before the Sunday law the final manifestation of the national reformers will raise their political head again. At the Sunday law, the time has come for the marvelous working of Satan. In advance of the Sunday law there will, of prophetic necessity, need to be judgments which not only remove the national prosperity of the United States, but those judgments will of prophetic necessity need to be so severe and fearful that the logic is put in place that allows for those in the final national reform movement, the Christian Nationalists, to be identifying the reason for those judgments, as the citizens who are desecrating what they call the Lord’s Day.

National Reform Movement ma pa kare me kombedi ocako i higa 1960, kede onongo otyeko oko i cawa me ogik i 1989. Inyim yubu, tim ma loyo kit pa Setani ocako. Pud pe Cik pa Sande obino, nyutu ma agiki pa jo yubo pa piny gibino nwo cweyo wii gi i poliitiki. I kare me Cik pa Sande, kare obino pi tic ma laling pa Setani. Ma pud obino Cik pa Sande, ki myero me laporoc obed kwede kop ma pe keken kwanyo woko bedo maber pa piny me United States; ento kop meno, ki myero me laporoc, myero obed ma tek tutwal kede ma juki tutwal, dok gicweyo yore me tam ma weko jo i nyutu ma agiki me yubo pa piny—jo piny pa Kricitiani—gibino nyutu sababu me kop meno calo dano pa piny ma gubalo gin ma gintongo ni 'Ceng pa Rwot'.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“If our people continue in the listless attitude in which they have been, God cannot pour upon them His Spirit. They are unprepared to co-operate with Him. They are not awake to the situation and do not realize the threatened danger. They should feel now, as never before, their need of vigilance and concerted action.

Ka jo wa mede i kit me bedo ma gitye kwede ma pe gi rweny, Lubanga pe twero poko i wii gi Roho pa En. Pe gi tye ka mite me rwate ki En. Pe gi coyo i kit ma tye, ki pe gi ngeyo peko ma dong golo wii gi. Myero cwinygi neno kombedi, macalo con pe, mit pa gi me gwoko neno matek ki tic ma gitye ka acel.

“The peculiar work of the third angel has not been seen in its importance. God meant that His people should be far in advance of the position which they occupy today. But now, when the time has come for them to spring into action, they have the preparation to make. When the National Reformers began to urge measures to restrict religious liberty, our leading men should have been alive to the situation and should have labored earnestly to counteract these efforts. It is not in the order of God that light has been kept from our people—the very present truth which they needed for this time. Not all our ministers who are giving the third angel’s message really understand what constitutes that message. The National Reform movement has been regarded by some as of so little importance that they have not thought it necessary to give much attention to it and have even felt that in so doing they would be giving time to questions distinct from the third angel’s message. May the Lord forgive our brethren for thus interpreting the very message for this time.

Tic ma pire keken pa malaika ma adek pe kityeko neno i pire tek ne. Lubanga ocimo ni jo pa iye myero obed i anyim tutwal loyo kabedo ma gitye kwede kombedi. Ento kombedi, ka cawa odonyo me gicako tic, gitye ki yubu me timo. Ka Jo me Yubo pa Piny cako kwayo yore me poto twero me woro, ladit wa myero gubed tye ki ngec maber pi kit ma obedo, kede myero gicung ki tic maber me gengo tic magi. Pe obedo i cik pa Lubanga ni lum kikano ki jo wa—atir me kombedi keken ma gipe mito pi cawa man. Pe cente latic pa wa ma gicoo kwena pa malaika ma adek gityeko ngeyo atir gin ma omede kwena en. Kit me National Reform kityeko neno gi pi jo mogo calo pe tye ki pire tek, nyo pe gi paro ni myero gimiyo wii madwogo kwede; kacel bene gicenoni ni ka gitimo kamano, gibed calo gicako miyo kare bot peno ma pe rwate ki kwena pa malaika ma adek. Rwot obed owe owad wa pi tito kwena keken me cawa man i yo man.

“The people need to be aroused in regard to the dangers of the present time. The watchmen are asleep. We are years behind. Let the chief watchmen feel the urgent necessity of taking heed to themselves, lest they lose the opportunities given them to see the dangers.

Myero goyo cwiny pa jo i kom peko me kare ma kombedi. Jo me gwoko kabedo tye kanyutu. Wan opoto ki higa mapol. Myero jo madwong me gwoko kabedo ginongo miti ma opire tek me gwoko wenggi, ka pe gi weko kare ma kimiyo gi me neno peko.

“If the leading men in our conferences do not now accept the message sent them by God, and fall into line for action, the churches will suffer great loss. When the watchman, seeing the sword coming, gives the trumpet a certain sound, the people along the line will echo the warning, and all will have opportunity to make ready for the conflict. But too often the leader has stood hesitating, seeming to say: ‘Let us not be in too great haste. There may be a mistake. We must be careful not to raise a false alarm.’ The very hesitancy and uncertainty on his part is crying: “‘Peace and safety.” Do not get excited. Be not alarmed. There is a great deal more made of this religious amendment question than is demanded. This agitation will all die down.’ Thus he virtually denies the message sent from God, and the warning which was designed to stir the churches fails to do its work. The trumpet of the watchman gives no certain sound, and the people do not prepare for the battle. Let the watchman beware lest, through his hesitancy and delay, souls shall be left to perish, and their blood shall be required at his hand.

Ka ladito ma rwom i konferens wa kombedi pe giyik lok ma Lubanga ocwalo botgi, kede pe gin i rek me tic, Kaniisa bigen kwede peko madit. Ka la gwoko ot ka oneno tuk me lweny bino, turo opuk ki dwon ma tye atir, jogi i rek bino dwogo jwayo, kede pire bunge bino nongo kare me cweyo rwom pi lweny. Ento mapol, ladit obedo ka gonyo, calo nyuto ni: ‘Wapek kikwer madit. Piny romo bedo ki bal. Myero wabed ki guro me pe wa cako jwayo ma pe atir.’ Gonyo ne kede pe atir ne keken tye ka waco dwon ni: ‘Kuc ki ber bedo. Pe i cako gik i cwiny. Pe i lar. Gin ma gicweko mapol ikom lok me yubo cik pa dini man loyo ma kikwayo. Kwec man weng bino gok woko.’ Kun kamano, en ocwako woko lok ma Lubanga ocwalo, kede jwayo ma kityeko poyo me coro Kaniisa pe otimo ticne. Opuk pa la gwoko ot pe turo dwon ma atir, ki joge pe gicweyo rwom pi lweny. Myero la gwoko ot ogwokre, ka pi gonyo kede ciko ne, cwinye-gi bin weko githo, kadong remo-gi bin kwayo i lwete ne.

“We have been looking many years for a Sunday law to be enacted in our land; and, now that the movement is right upon us, we ask: Will our people do their duty in the matter? Can we not assist in lifting the standard and in calling to the front those who have a regard for their religious rights and privileges? The time is fast approaching when those who choose to obey God rather than man will be made to feel the hand of oppression. Shall we then dishonor God by keeping silent while His holy commandments are trodden underfoot?

Pi kare mapol, wan wabedo cungo ni kikete cik me Sande i lobo wa; kombedi, pien dwaro me keto cik man dong tye i tung wa, wan wapenyo ni: Jo wa bitimo tic mamegi i kom gin man? Pe wa twero konyo i yweyo lanyut, kacel ki kwaco i anyim joma tye ki tet pi twero me yie mamegi, kacel ki gin ma kimiyo gi i yie? Kare dong tye ka obino oyot, ka joma yero winyo Lubanga maloyo winyo dano gibicweyo gi me bedo ki ngec i cing me yweyo piny. Ento myero wa coyo Lubanga ki bedo cobo, ka cikke maleng pa En giyiyi i piny?

“While the Protestant world is by her attitude making concessions to Rome, let us arouse to comprehend the situation and view the contest before us in its true bearings. Let the watchmen now lift up their voice and give the message which is present truth for this time. Let us show the people where we are in prophetic history and seek to arouse the spirit of true Protestantism, awaking the world to a sense of the value of the privileges of religious liberty so long enjoyed.

Kun piny pa Protestanti, ki kit ma obedo kwede, tye ka weyeko bot Rooma, walwak woko me ngeyo kit ma tye katime ka wanen lweny ma tye i wang wa i bedo atir pa iye. Jogwoko kombedi ka yaro dwonggi, mi kwena ma obedo adwogi pa kare man. Wami ngec bot jo piny ikom kama watye i gin mukato pa poropheti, ka wutemo woyo moyo pa Protestantisimu ma atir, me woyo piny i ngeyo wel pa gin ma kiweyo bot piny i twero me yie, ma dong gityeko nywako kwede pi kare ma dit.

“God calls upon us to awake, for the end is near. Every passing hour is one of activity in the heavenly courts to make ready a people upon the earth to act a part in the great scenes that are soon to open upon us. These passing moments, that seem of so little value to us, are weighty with eternal interests. They are molding the destiny of souls for everlasting life or eternal death. The words we utter today in the ears of the people, the works we are doing, the spirit of the message we are bearing, will be a savor of life unto life or of death unto death.

Jwok ogamo wa ni wacung gi bedo me neno, pien agiki tye macek. Cawa weng ma kato obedo cawa me tic i kacoke me polo me tero lwak pa lobo obed ma rweny, me gitimo but i gin maduong ma bino oyab i bot wa macek. Cawa magi ma kato, ma wa paro ni pe gin ki dwong, gin tye ki dwong madit ki jami me kare matwal. Gin gutye ka cweyo bedo pa cwinyo pi kwo ma pe giko onyo tho ma pe giko. Lok ma wawuwo kombedi i wii pa lwak, tic ma watimo, gi laling-ling pa kwena ma wakwanyo, obi bedo cal me kwo bot kwo onyo cal me tho bot tho.

“My brethren, do you realize that your own salvation, as well as the destiny of other souls, depends upon the preparation you now make for the trial before us? Have you that intensity of zeal, that piety and devotion, which will enable you to stand when opposition shall be brought against you? If God has ever spoken by me, the time will come when you will be brought before councils, and every position of truth which you hold will be severely criticized. The time that so many are now allowing to go to waste should be devoted to the charge that God has given us of preparing for the approaching crisis.” Testimonies, volume 5, 714–716.

Owetewa, itye ki ngec ni lonyo me kwo mamegi, kede enyim pa cwinya pa dano mapatpat, twer iye i yiko ma itimo kombedi pi tem ma tye i anyim wa? Itye ki mede ma tek, ki lamal ki yiko cwiny pi Lubanga, ma bi miyi twero me ocung ka gikwanyo wun? Ka Lubanga obedo owaco ki an, kare bi bino ma gibikelo wun i anyim kacoke, ki kabedo weng me ada ma i bedo kwede gibibikano tek. Cawa ma mapol tye weyo obed peke kombedi, myero keti iye tic ma Lubanga omiyo wa me yiko pi tem madongo ma tye bino. Testimonies, dul 5, pot 714-716.