The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Nelej kɨm ni lajɔm nɨ Russia tɔ pawa la kɛ a bɔrɔrɔ kɔŋɔ Ukrainian war la nɨ 2014 ye “fortress” la, min ye kùn, walima faama la marayɔrɔ ye nàmasiricogo la. Adamaden ka batimabɔgɔ bɛ kɛ ni kùn ani bɔgɔ la. Kùn ye hakilifanga ka cogo sanfɛ ye, ani bɔgɔ ye cogo dɔgɔmanfɛ ye. “Sanwolo fila” min laban na nɨ 1844, o tun ka kan ka fara Jerusalem kan, min tun ye Juda kùn ye. Batimabɔgɔ la min tun bɛ Jerusalem, masa la masafɛminɛbɔ tun bɛ yen, min ye Jerusalem kùn ye, ani Jerusalem fana tun ye Juda kùn ye. Alaɲuman ni adamaya ka kelenya, min bɛ taamasiyɛn kɛ nà ni kɛmɛ naani tan ni naani wuliw la datuguli ye, o bɛ jira i n’a fɔ i bɛ “Kirisita ka hakili” sɔrɔ. Hakili ye cogo sanfɛ ye, o de kosɔn a ye “kùn” ye.
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Ka gin ma Daniyeli ocoyo oneno neno me nyako ma kelo lokruok me dwoko gi i cal pa Kirisito, gin otyeko nongo wic pa Kirisito, ma en Aadam me aryo, en me Roho. I cawa meno wicgi pa ringo ma adaa, ma gi obino kwede ki Aadam me acel ka opoto oyubu yore me cweyo ne, ogiwo i otir. Wic pa ringo ma lwenyo ikom cik pa Lubanga, ma gi obino kwede pe ki yero gi kene i cawa ma ginywale, kigolo woko, kiketo iye wic pa Kirisito, ma gi nongo ka gi yero gi kene, ma tye ka winyo cik pa Lubanga ki opong. Wicgi manyen, ki wic pa Kirisito, dong obedo wic acel, ki gi bedo kacel i kom pa Lubanga i kabedo me polo. Tye kabedo piny i kac me lamo ma kom pa Lubanga obedo kanyo, ki dano, ma ki cweyo gi i cal pa Lubanga, tye ki kabedo ma pire tek piny i kac me lamo, ma kiketo pi bedo pa Lubanga.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Kabedo en pe tye i kitgi ma piny, ma kinyutu kwede lobo pa rwot me North. En tye i kabedo ma kinyutu kwede lobo pa rwot me South, ma obedo kabedo ma Lubanga oyero me keto nyinge, ma en kit pa En. Kabedo en i Jerusalem, ento ka Jerusalem obedo boma pa Yuda, Jerusalem en wi; ento wi pa boma en rwot. Kede, Jerusalem oyerone bedo boma, ento bene oyerone calo kabedo ma Lubanga obiketo Yekalu pa En. Eka, i Yekalu pa En, oketo kicero pa En. Lobo pa rwot me South nyutu kit pa dano ma malo, ento bene tye ki ot me kicero pa rwot ma pire tek. Sister White omiyo nying kabedo en ni "citadel" pa cwiny. Citadel, ki coyo ni, obedo ngome, ot me lweny ma kigengo matek.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
Cwinya weng myero omii bot Lubanga; ka pe kamano, gin ma adier pa Lubanga pe bino bedo ki teko me loro i ngima ki i kit pa dano. Ento en gin ma peko ni jo mapol ma gikwero nying Kristo pe pod gimiye cwinya bot en i cwiny ma pe ki rel. Pe gibinenone kwer cwiny me cwalo weng gi bot twero pa Kristiani; omiyo teko me loko pa gin ma adier pe tye i ngima gi; kede teko madwong ma lwoo cwiny pa hera pa Kristo pe neno i ngima ki i kit pa dano. Ento tic me yubo ding pa Lubanga onongo twero timi oya, ka lami ding ma piny gitye kicricifai kacel ki Kristo, ki gubedo kwo bot Lubanga me timo kacel ki Lami Ding Madit pa ding! Kristo kwayo jo me timo kit ma en otimo. Tye mito pa lagam mapiny, mateg, ma kwanyo cwiny, ikom teko pa gin ma adier, kit ma ki neno i bedo maler me tic pa jo ma gikwero ni gigenone. Hera pa Jalok-kwo i cwiny bineno weko loko maber kit ma latic tiyo pi cwinya pa jo ma tye kabalo. Ka gin ma adier otyeko bedo i tung cwiny, kiketo Kristo i kom rwot i cwiny, kede dano romo penyo ni, ‘An akricifai kacel ki Kristo; kadi kamano abedo kwo; ento pe an, ento Kristo obedo kwo i an; kede kwo ma kombedi akwo i ringo, akwo ki geno pa Wod Lubanga, ma onhera, ki ocwalo en keken pi an.’ Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
"Cidadela da alma" é onde "Cristo está entronizado". A entronização de Cristo se realiza quando a carne é crucificada, e a carne, segundo a definição de Paulo, é a natureza inferior, e ela é o reino do norte. É por isso que a profecia do reino do norte alcançou apenas até 1798. A natureza inferior não pode ser combinada com a Divindade; ela deve ser transformada num abrir e fechar de olhos, na segunda vinda. O reino do sul, que continha a "cabeça", que era Jerusalém, e a "cabeça", que era o santuário, alcançou até 1844, pois representava a natureza superior, que podia escolher crucificar a carne e, pela fé, entrar na cidadela do Lugar Santíssimo e assentar-se no trono com Cristo. O lugar onde essa união e essa entronização ocorrem é na cidadela do templo humano. O versículo dez do capítulo onze define a cabeça como a fortaleza, mas essa verdade só é estabelecida com o testemunho de Isaías, o qual exige que a verdade concernente à fortaleza (cidadela) seja compreendida em suas aplicações externa e interna.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Lok pa Lubanga myero obed kwon me cwiny wa. “An atye kwon me kwo,” Kristo owaco; “ngat ma bino bot an pe bi tye ki lacam matwal; ki ngat ma ogeno ikom an pe bi mito pii matwal.” Piny tye ka rwenyo pien pe tye ki atir ma maleng, ma pe kiyubo. Kristo obedo Atir. Lok pa en tye atir, ki gi tye ki nongore mabor ma loyo gin ma nen i wiye, ki wel ma loyo kit ma ginenge kwede. Cwiny pa dano ma kicako kwede kwo ki Cwiny Maleng bineno wel pa lok man. Ka wang wa kiyiko gi yat me wang maleng, wa bi twero nongo kidi ma welo me atir, kata bene ka gicobo i bwo wiye.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
Adiera obedo maleng, ma kiketo maber, maloyo. Ka oyub kica, cwinya oyut i kom twero ne ma rom ki Lubanga. Cawa weng, myero wa rwako adiera i cwinya. Wa camo lok pa Kiristo, ma en owaco ni gin Laro ki ngima. Rwako adiera omoko ngat weng ma oywako ne obed nyathi pa Lubanga, ngat ma tye ki lakarite me polo. Adiera ma kigwoko i cwinya pe obedo coc ma otho, ma baridi, ento obedo twero ma tye ki ngima.
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
Gin ma atir en maleng, me Lubanga. En matek ki twero madit maloyo gin mo keken i cweyo kit pa ngat ma calo Kristo. I iye tye kec ma opong. Ka kigwoko ne i cwiny, aro pa Kristo kiyero ne maloyo aro pa ngat mo keken. Man aye Kirisitiani. Man aye aro pa Lubanga i cwiny. Kamano, gin ma atir ma maleng, ma pe kigoyo iye gin mo, ocungo i kom pa bedo pa ngat. Lok gutim piny, ‘Cwiny manyen bene abi mii yin, ki roho manyen abi keto iye yin.’ Tye woro madit i kwo pa ngat ma tye kwo ki timo tic i piny twero ma cweyo kwo pa gin ma atir. Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
ວິໄສທັດແຫ່ງປະຫວັດສາດຄຳພະຍາກອນໃນດານີເອນ ບົດທີ 11 ນັ້ນ ເລີ່ມຕົ້ນເມື່ອຂໍ້ 2 ແລະ ປະທານາທິບໍດີຜູ້ທີຫົກແລະມັ່ງຄັ່ງທີ່ສຸດ ສອດຄ່ອງກັບຫົວ ຊຶ່ງຄື ຣັດເຊຍ ໃນຂໍ້ 11 ຫາ 15. ໃນປະຫວັດສາດນັ້ນ ປະທານາທິບໍດີຜູ້ທີຫົກ ຈະກາຍເປັນຜູ້ທີແປດ ຊຶ່ງມາຈາກເຈັດຄົນນັ້ນ ແລະ ລາວຈະປົກຄອງເມື່ອຄຣິດຈັກ ແລະ ລັດໃນສະຫະລັດອາເມຣິກາ ມາຮ່ວມກັນ ແລະ ເຮັດໃຫ້ການລ່ວງປະເວນີອັນບໍ່ບໍລິສຸດຂອງພວກເຂົາສຳເລັດລົງໃນຂໍ້ 16 ໃນກົດວ່າດ້ວຍວັນອາທິດທີ່ຈະມາເຖິງໃນໄມ່ຊ້າ.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Alama ma dong myero ki yubu malo, bi pore ci bi tho pi kare me ceng adek ki aboro, ma i Daniel 10 obedo ceng 21. I agiki me ceng 21 me loro pi Daniel, ma obedo agiki me ceng adek ki aboro me tho i yoo pi lami adwogi aryo, ma gin jo i bonde me Ezekiel, ma obedo ribe ma opoto ma otho—dong tye kwena me laneno ma dwogo jo otho bot cwe. Tic ma eni, i Daniel 10, ki nyutu iye i tunge adek.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Kede i nino me 24 me dwe me acel, ka an onongo atye bot kulu madit ma nyinge Hiddekel; ento acako yweyo wangna, ka aneno; nen, dano acel omaro i lineni, luny mamege kigwal ki bul maber me Uphaz: rac mamege bene onongo calo beril, ki kom mamege calo lela me laitining, ki wang mamege calo lampa me mac, ki leren mamege ki tiŋ mamege onongo rangi mamegi calo talo ma kikek maber, ki dwon me lok mamege calo dwon me lwak mapol. Kede an Daniyeli kende aneno cal man: pien dano ma onongo tye ki an pe gineno cal man; ento luoro madit obak iyegi, omiyo gigweto woko me gubalo gi. Omiyo an obedo kende keken, ka aneno cal madit man, ki twero mo pe obedo i an: pien ber mamega odwoko i an obed piny, ki pe abedo ki twero. Ento an owinyo dwon me lok mamege: ka an owinyo dwon me lok mamege, kono an opoto i nindo matek i kom an, ki kom an odog bot piny. Itye, cing acel opoko an, ma okwanyo an obed i lacic na ki i wang cing na. En owaco boti ni, O Daniyeli, dano ma kihero tutwal, poyo lok ma an awaco boti, ka i obedo malo: pien boti kikwalo an kombedi. Ka ocako lok man bota, an obedo malo ka atul. En owaco boti ni, Pe iluor, Daniyeli: pien ki nino me acel con, ka iketo cwinyi i poyo, ki ikewi piny i non bot Lubanga mamegi, lok mamegi gikwalo, ki an abino pi lok mamegi. Ento ladit me lobo pa Peresia otamo an pi nino 21: ento, nen, Mikael, acel ikom ladit mapol ma madit, obino okony an; ki an onongo abedo kany ki rwodi pa Peresia. Kombedi abino me mede ni ipoyo ngo ma binen bot jogi i nino me agiki: pien cal man tye pi nino mapol. Daniyeli 10:4-14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daniel obedo i agiki pa dye pier acel me goyo kica, ka oneno Kirisito i neno, ki owinyo lok pa Kirisito. Neno pa Lok pa Lubanga ma kineno ki ma kiwaco, omiyo poko me dul aryo, ki Daniel otho i yo, pien obedo ‘i nindo madit’.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Gin magi en owaco; ci dok owaco botgi ni, ‘Ngat ma wa rwenyo, Lazarus, tye ka nino; ento an abino, akelo ne woko ki nino.’ Ci laticne owaco ni, ‘Rwot, ka onino, obin maber.’ Kono Yesu owaco pi tho ne; ento gi oparo ni en owaco pi nino me kuc. Ci Yesu owaco botgi ka maler ni, ‘Lazarus otho.’ Yohana 11:11-14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Dong Daniel omwoko ki Gabriel pi kare me acel, ma omiyo ngec bot en pi lweny me polotiki ma tye ka timore kun Daniel onongo otho (nindo), kede ni kombedi obino mi poro pa neno ma cok ki oloko Daniel i cal pa Kristo. Dong Kristo kene obino omwoko en pi kare me aryo.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Ka otyeko waco lok man bot an, aketo wi na i piny, kede pe onongo atwero waco. En aye, jal acel ma calo nyithindo pa dano ocoi lapipi na; eka acako waco, kede awaco bot en ma obedo anyim an ni, “Rwot na, pi neno ma an oneno peko oloko bot an, kede tek pe obedo keken i an. Pien nining latic pa rwot na man twero waco ki rwot na man? Pien an, dong tek pe odong keken i an, ki pum pe odong i an.” Daniel 10:15-17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Man rwate ki poropeci me Ezekiel ma acel i bab 37, pien i poropeci aryo ma kiwaco ni Ezekiel obed ogamo bot lagu ma otho i cweri, ma acel cweyo ringi, ento pe gi tye ki pum, pe bene gi tye ki teko pa lwak madwong. En aye poropeci me Ezekiel ma aryo ma ringi giywako pum ki i pume angwen, ci gi ocung calo lwak madwong, ci ka gi omiyo Daniel cing pa aryo, “pe odong tek mo i an, pe bende pum odong i an.” Bang mano, Daniel dok omiyo cing pa adek i weng, ki pa aryo en Gabriel ma omiyo cing.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Dok bene ngat acel ma calo kit pa dano obino, onyutu an, ocwinyona; ki owaco ni, “I dano ma ki mera madit, pe ibayo; kuc obed ki yin; bed tek, ee, bed tek.” Ka otyeko owaco bot an, cwinya ocwiny, ki an owaco ni, “Laditna, wek in waco; pien icwinyona.” Daniyeli 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Tigo ma adek pa Daniel, en lok pa lanen Ezekiel ma me aryo, ma omiyo gi ocung i cinggi macalo lweny madwong. Lok pa lanen ne pi jo ma ngeyo ni gi otho, pien gi tye i pore, macalo ka Daniel bene.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
En owaco bot an ni, “Waco lok pa lagam bot yamo; waco lok pa lagam, i wod dano, ka i waco bot yamo ni, ‘Eyo ni Rwot Lubanga owaco ni: Bi ki yamo angwen, pum, ci pumi i wi jo ma orem ma eni, poka giyudo kwo.’” Ento an awaco lok pa lagam calo ma ocike an, ci pum obino i iyegi, ci giyudo kwo, ci gi otungo i tiyegi, lwak madwong tutwal. En dok owaco bot an ni, “Wod dano, luny ma eni obedo ot pa Israel weng: wineno, gi waco ni, ‘Luny wa odoko obutu, ci geno wa ogiko woko: wa ogol woko ki but wa.’” Ezekiel 37:9-11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Rwot omiyo Ezekiel cik me waco lok pa lanabi, ci onyuto gi ni bujuli pa ot pa Isirayeli en ni gi otho, pe tye ki geno, ki kigolo gi woko. Gi tye ka loyo cwiny, macalo Daniel, pien cwinygi opoto pi lok pa lanabi me 18 July 2020 ma pe otime, ci i kit ma kamano, Rwot omiyo Ezekiel cik me waco lok pa lanabi.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Eracel, waco botgi lok me poro ni, En aye ma Rwot Rubanga owaco ni: Nen, jo na, abi yabo kaburu wunu, ka abi kawo wunu woko ki kaburu wunu, ka abi kelo wunu i piny pa Israel. Ci wubino ngeyo ni an Rwot, ka anyabo kaburu wunu, jo na, ka akawo wunu woko ki kaburu wunu. Ka abi keto Roho pa an iyi wunu, ci wubedo ngima, ka abi keto wunu i piny wunu keken; ci kono wubino ngeyo ni an Rwot owaco ne, ka atimo ne, owaco Rwot. Ezekiel 37:12-14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Rwot, ma obedo Michael, malaika madit, oyabo kabur gi; ci lunyodo aryo me Nyutho pa Yohana apar acel, gin odwogo ki tho, kimiyo botgi Lamo Maleng, ci gi oyim, macalo ka Lamo Maleng kimiyo bot jo ma gi yimo ka kigi golo gi ki i kabur gi i lok pa porofet Ezekiel ma acel aryo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Ci ka otyeko chieng adek ki otir, Tipu me bedo ma obino ki bot Lubanga odonyo iye gi, ci gi oturo i ti gi; ci kwor madwong orwate jo ma oneno gi. Revelation 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Janeno aryo mene ginyutu calo Mose ki Elija, kadong Mose bene odwogo i ngima ki dwon me malayika madwong'.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ento Mikael, malaika madit, ka tye ka loko ki Setani ikom ringru Mose, pe onongo otemo kelo lok marac ma kwedo i kom ne, ento owaco ni, “Rwot okweke in.” Yuda 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikael, Ladit ki Malaika madit, en aye ma obino okonyo Gabriel i buk Daniel gin apar, ci dwol pa En aye ma lwongo laco ki dako i ngima.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Pien Rwot keken obi aa ki polo ki yweyo ma lamal, ki dwon pa malaika madit, ki okwer pa Lubanga; kede gi ma otho i Kristo gibiro yemo mukwongo. 1 Tesalonika 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Ulalak baytul ni Daniel ket itakderda ti panagballigi manipud iti Laodicean a panaggunay ti maikatlo nga anghel, nga agturong iti Philadelphian a panaggunay ti maikatlo nga anghel; ket idiay Daniel kapitulo sangapulo, ti sirmata a mangipatungpal iti panagballigi manipud iti ladawan ti Laodicea, nga agturong iti ladawan ti Philadelphia, ket naitakder babaen iti naimpadtoan a pakasaritaan a naiparangarang idiay kapitulo sangapulo ket maysa. Dayta a sirmata ket naiparangarang ken Ezekiel a kas sirmata ti Islam iti maikatlo a “woe.” Idi 2014, insangpet ti Russia ti maikadua a proxy war. Idi 2015, ti kabaknangan a presidente ket inrugina dagiti gandatna tapno agbalin a maikainnem a presidente.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
I mwaka 2020, President en, ma nyutu “horn” pa Republican, ogweyo ki lebi me “woke” ma pe geno i Nyasaye ma oa ki bur ma pe tye piny; ci i mwaka acel manen “horn” pa Protestant me Laodicea bene ogweyo. I 2023, “horn” aryo ne odoko ngima dok, gi cako yubu gi weng i namba 8 ma obedo pa 7. Acel cako yubu i cal me politik pa lebi ka Dul me Dini ki Gavumenti kicweyo kacel i United States, ki “horn” mapat cako yubu ki cal pa Laodicea dok i cal pa Kiristo. Gi weng gibiketo malo i kare me Cik pa Sunday ma bino lacen. Acel obedo “Alexander the Great,” rwot madito pa ruoth apar ma gibicwalo lobo pa rwotgi me namba 7 bot dako malaya pa Roma, ki en mapat obiketo malo macalo bendera me alama.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Neno ma kelo lok aryo magi obedo lok me con ma oyabo atir ikadi 11 me September 2001 ki Cik me Sande. Ves apar acel me chapta apar acel pa Daniel kiketo ne maber i kit me lok ni ka pe iyie, pe ibituro.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
Cik pa Baibul myero obed lami me tyen pa kare ka kare. Musalaba pa Kirisito myero obed kit me lok, me nyutu kwena ma wa myero kwano ci timo. Myero kigelo Kirisito i jami me kwano weng, pi jo me kwano twero kwanyo maber ngec pa Lubanga ci ginyutu En i kitgi. Kit madwong pa En myero obed jami me kwano wa i cawa man kacel ki i kare ma pe kato. Lok pa Lubanga, ma Kirisito owaco i Cik Mukwongo ki i Cik Manyen, obedo akuma ma obino ki polo; ento gimapol ma gikwayo ni Sayensi tye calo cam me tic pa dano ma ocweyo, cam ma kicropo; pe obedo mana matir.
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
I lok pa Lubanga nonge ngolo wic ma pe romo penyo ne, ma pe ki agiki—ngolo wic ma ocako, pe i gin ma tye ki agiki, ento i wic ma pe ki agiki. Ento mapol i gin ma Lubanga otyeko yaro i lok pa En tye calo obur bot dano, pien gin me wel madwong pa ada oceto piny i yubu me ngec pa dano ki yore pa dano. Pi dano mapol, gin me wel pa lok pud tye niningi, pien pe gi onyutu ki cwiny mategi ki gum nyaka cik me zaabu gineno maber. Lok myero onyutu pi kwero ki yubo maber gin ma gicwako ne, wek gi obed jo ot pa rwot, nyithindo pa Rwot me polo.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Kwano lok pa Lubanga myero oloko kabedo pa kwano buku ma gu kelo wic pa dano i mistisizim ka gu kwanyo gi woko ki adwogi. Cik mamegi ma tye kwo, ka ominyore i bedo wa, bi bedo lagwok wa i pinyruok ki i tem; kwena mamegi ma lamaleng en yo keken me rwate. Ka tem obino bot cwiny acel acel, bin bedo ki yweyo yie. Gin mogo bi poyo ni gin jotonyo, gi wic matek, gi dwong wic, kacel ki bedo me keken; gin bi weko adwogi, ka gibigoyo lawiny pa yie. Pingo? Pien pe gi obedo kwo ‘ki lok weng ma oaa ki i dir pa Lubanga.’ Pe gi ogewo piny, ka giketo doggi obed matek.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
Ka lok pa Rwot, ma kicwalo kun jo ma en oyero me cwalo lok ne, kikelo botgi, gi cako yeyo ki giparo ni yo otero matek tutwal. I kit abicel pa Joon, wan wakwano ni tye jo mogo ma kigeno ni gin latic pa Kiristo, ento ka lok me adier ma keken kicwalo botgi, gipeko ki pe dok giwot kwede. Keken kamano, lawi ma pe oter ki piny bende gibiro yweyo Kiristo. Testimonies, dul 6, pot buk 132.