The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.
Coc ma me agiki ogiko ki pot lok ma tye ki wilok ma owaco ni, “Bolo cik tutwal dong ocugi tung pa ne. Lopor opong piny, ki lwor madwong macokcoki obino ikom jo. Agiki tye macokcoki. Wa ma wanongo ada myero wabed ka yubo pi gin ma macokcoki obur ikom piny calo lapir ma pe kikuro.” “Bolo cik” ocugi tung pa ne ka kori me kare me temo opong, ki tungo meno dong ocugi pi Dul me Amerika ma kicwalo kacel i kare me cik me Sande.
“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.
Ento Kristo owaco ni, nyaka polo ki piny gibadhi, pe dong kato mo onyo dot mo me cik bi rem. Tic keken ma obino me timo en me miyo cik malo, ka nyutu bot wilobo ma kiketo kod polo ni Lubanga obedo lacim, ki ni cikne pe myero gilok. Ento kany tye dano me lwet tung acuc pa Setani, ma tye kede, me mede i tic ma Setani ocako i polo—me temo lok cik pa Lubanga. Ki wilobo pa Kricito ocwalo cing i tem-gi kun yabo nyathi pa Paapasi—kit pa Sande. Gi omere, ki bime mede ka mere, nyaka Protestantisimu bin mi lwete me rwatek bot twero pa Loma. Eka bin bedo cik ma coyo i Sabat pa cweyo pa Lubanga, eka en Lubanga “bino timo tic ma lela i piny.” Otyeko kwayo kare madongo ki lunywero pa yik dano; otemo me dwoko gi bot en keken. Ento cawa binaa ka gibipongo can me richo-gi; eka en Lubanga bin timo. Cawa man dong tye macek me aa. Lubanga ogwoko coc ki nyika; loka ma kiketo i buk pa polo tye ka medo ikomgi; ci ka obed ocik ni kweko nino ma acel i wiki bin tugi ki cobo, eka can-gi bipongo. Review and Herald, March 9, 1886.
At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third Woe is the Seventh Trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”
I cik pa Sande, United States bityeko opongo yak ne woko, ki golo woko pa lobo binedi lubo goyo woko pa lobo. Paragarafu ma watye ka poyo wii iye waco ni, "lok me cik ocake ni i agiki," "ki lworo madit obino peno i jo." I cik pa Sande, ma obedo "cawa pa otem pa piny madit" i chapta 11 me Buk me Nyutu, "pach me 10 pa cite ocokore piny," ki "nen, lacim me 3 obino cokki," ki "malayika me 7 ocungo bwolo." Lacim me 3 obedo Bwolo me 7, ki obino i cik pa Sande kelo "lworo madit." I kare eno "agiki obedo macok tutwal," ki obino calo "keca madit loyo." I cik pa Sande, yak me kare me temo bene bityeko opongo pi Papasi, pien dong dwon me 2 pa Buk me Nyutu chapta 18 waco ni, "Wut ki iye, jo pa an, pi pe obedo lwet i bal pa iye, ki pe obikobo i gengo pa iye. Pien bal pa iye ocake odonyo i polo, ki Lubanga oparo bal pa iye. Dwoko ne calo en odwokowi, ki mi iye dog dog calo tic pa iye: i yak ma en opongo, pong iye dog dog."
That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s Executive Judgment begins. It is followed by the second phase which is the Seven Last Plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s Executive Judgment is placed within the context of war.
Kit ma otime con oyabe i cik me Sande, ki tero nying kare me cal, ka “twero pa Papa biwoto woko ki cwiny marac madit me rwenyo, ki kwanyo piny tutwal jo mapol,” pien “i cawa agiki bino bedo jo ma ogolo remo pi yie mapol.” En ma cweyo cwiny pa twero pa Papa obedo “lok ma aa ki East ki North” ma “bipwoyo ne,” ento “en binedo ogiko, ki pe gin mo binedo me konyo ne.” Cak ki cik me Sande cente i agiki pa twero pa Papa, tyen acel pa Tem me Timo pa Lubanga ocake. Obinyworo ne tyen aryo, ma obedo Bal abicel ma agiki; ci lacen, i kagiko me higa alufu acel, obedo rweny ma pe ogik pa jo marac. Kit me Tem me Timo pa Lubanga kiketo iye i kit me lweny.
“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.
Wa tye ka donyo i acakki pa gin ma madit ki ma pire tek. Lok pa lanen tye ka pore. Tari ma lapire, ma oporore ki gin mapol, tye ka kiyiko i buk pa polo. Gin weng i piny wa tye i diro. Tye lweny, ki kwena me lweny. Jogi me piny tye ki cwiny marac, ki cawa pa jo ma otho obino, me kikeme. Gin tye ka loko kit me kelo cawa pa Lubanga ma tye ka bino oyot pire tek. Kare matin keken, macalo eni, dong ocero. Ento ka dong piny cako lwenyo ikom piny, ki piny pa rwot ikom piny pa rwot, kombedi pe tye lweny ma weng ocake. Kombedi yamo angwen kigengo, paka latic pa Lubanga bikicoyo cing i wii anyimgi. Eka twero pa piny bikiyubu lwakgi pi lweny me agiki ma madit. Christian Service, 50, 51.
God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receive the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third Woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.
Lubanga oketo cal pa En i 144,000, ci dok okwaco ding pa En mapat ki Babilon woko; ci ding mapat bene gi nongo cal pa Lubanga, kadi bed ni gi tito calo “ludito madit” ma rwate ki 144,000. Lok ma pire tek me neno i lok ma con en ni, “ki gengo yamo angwen nyo ka kityeko keto cal pa Lubanga i anyim wi pa latic-gi.” I kare me cik me Sande, 144,000 dong kityeko keto cal pa Lubanga i anyim wi-gi, “ki nen, Peko ma adek obino rapira,” ento pe ki weko yamo angwen weng otum nyo ka agiki i ding pa En mapat dong gi nongo cal pa Lubanga.
“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.
Jo piny kombedi tye ka keco, ento ka Jadolo madit wa otyeko tic pa En i Ka Maleng, obicungo, obiyiko laguti me kisasi, ci lam abiro me agiki gubiyweyo piny. Aneno ni malaika angwen ginywako yamo angwen nyaka Yesu otyeko tic pa En i Ka Maleng, ci lam abiro me agiki gubibino. Review and Herald, August 1, 1849.
The “great and solemn events” which we are “standing upon the threshold of” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle” begins. That “last great battle” is the Third World War, and is represented by the Battle of Actium in 31 BC.
‘Gin matime ma madit ki ma pire tek’ ma ‘wa tye i wang gang me donyo iye’ kityeko nyutu calo ‘lweny, ki koko pa lweny.’ Kityeko nyutu ni otimore ka ‘gin weng i piny wa tye i riyo,’ ka ‘piny dong tye ka malo ikom piny.’ Panium nyutu ‘lok pa con ma pe macalo, ma opong ki gin matime,’ i coc 15 me chapta 11 pa Daniel, ma kelo idonyo i coc 16, kede miyo coc 16 obino, ma obedo cik pa Sande, ka ‘cako lweny ma weng,’ ma ‘teko weng pa piny’ gicobo lwakgi pi lweny madit me agiki, ocake. ‘Lweny madit me agiki’ meno obedo Lweny pa Piny ma adek, kede kikinyutu calo Lweny pa Actium i 31 BC.
Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.
Nyig lok 1 ki 2, ki nyig lok 10 oko i 15, tye ka nyutu lok me con ma ocano me nyig lok 40 i Danyel 11. Nyig lok 40 nyutu lok me con pa United States ki Adventism ki 1798 oko i 1989. En dong otum woko oko i agiki pa United States calo dugu ma 6 me lok me lapokoc pa Bibul, ki kweko woko Laa pa Seventh-day Adventist ma Laodicea i nyig lok 41, ma en Sunday law, ma en bende nyig lok 16. Nyig lok 1 ki 2 nyutu cawa me agiki i 1989, kacel ki nyutu president pa United States ki cawa eno oko i president ma 6 ma lonyo mapol, ma okweco jo me piny weng ma pa Satan. Nyig lok 2 kelo lok me con i yero pa Donald Trump i 2016, ci nyig lok 3 dong donyo me cwalo lok pa rwodi 10, ma kiloko gi calo Aleksanda Madongo, ma obedo dugu ma 7 me lok me lapokoc pa Bibul, ma gimiyo duge gi bot Papasi i penyo me Sunday law ma dong ocake macek.
Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.
Rek me coc apar kityeko, kanyutu ni 1989 obedo cawa me agiki, kede rek me coc apar acel ki apar aryo tito lweny i Ukraine, kanyutu ni Putin ki Russia gibi ogo lweny, ento pe gibinongo ber ki lamalgi. Lweny me Ukraine ocake i 2014, cawa acel mapwod pe Trump ocako kempini me acel. Rek me coc magi cwalo wa i cung ki tho (i politiki) pa Donald Trump, ka ocako kempini me adek me bedo Pulezident ma namba abicel adek, en ma ki i abicel aryo. Rek me coc apar adek nyutu rwenyo me politiki pa Trump ma omako anyim lamal pa Trump i Panium i rek me coc apar abic, kede rek me coc apar angwen tito ngec pa gin ma otimore i kare me Lweny pa Panium nyaka lamal pa Trump i rek me coc apar abic, ngec pa cawa ma dano me richo ocako yaro opoya i ngec me politiki. Ka papasi ocako med ikom ngec me porofesi, malaya me Tyre ocako yebo, ki neno me porofesi kicono.
The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.
Loyo lweny i Panium i 200 anyim Kristo, omede ki alama me yo pa “yubu twero” pa Makabee i Modein (mito “goyo wic”) i 167 anyim Kristo. I 164 anyim Kristo, Makabee oketo Ka me Lemo odoco bot Lubanga, ci Antiochus Epiphanes otho, ma ocweyo alama pa kare me loko yo i lweny pa Makabee ikom twero me yie pa jo-Greek. I kare ma kati ki 161 anyim Kristo me 158 anyim Kristo, tic me donyo i kic ocako kede otyeko. Alama me yo me lanen gidwogo doki i Dinasti Hasmonean, i gin acoya me rek 15 ki rek 23.
The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.
‘League’ ki Rome i verse 23 obedo referens ma direk, ento i verse 15, kite me yo angwen me Maccabean me 167 BC, 164 BC, 161 BC ki 158 BC, gin kineno keken ka kit ma con pa ‘league’ kiketo i bot verse ne. Ka Pompey oloj Jerusalem i verse 16, opong kwede lweny me piny kwede ma tye katime i iye gweng, ki dul aryo ma gicung ki ceke gin dul ma ocako woko ki Hasmonean Dynasty. Erwate, Maccabees bene tye i lok me con pa verse 16.
Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.
Lok me 20 nyiso nywol pa Kristo, ki lok me 21 ki 22 nyiso lok me con pa tho pa Kristo; ka meno, lok me con en tye ki rek pa Kaka Hasmonean, ma kityeko nyutu ne ki jo Farisi. Lok me 15 ma okato i 23 tye kinyiso piny ma lamal atir, ki jo Juda me Lubanga ma ogamo woko, ma gi waco ni gi obedo lani me gwoko adwogi pa Lubanga, ento pe gubedo latic pa Lubanga; mana calo Protestantisimu ma ogamo woko.
Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.
Sister White omini wa ngec ni, “rwom madwong me gin mukato ma otime i tyeko me apar acel pa Daniel, bi dok time odoco.” Rek me porofeci ma kinyutu iye ki “Hasmonean Dynasty” obedo rek me porofeci ma nyutu “horn” ma opoto woko pa Protestantism; ocako ki kampeni pa president ma adek, ma kicwako te ki president ma mego cente loyo weng, ma me namba abicel acel. Trump okec pi president kare adek; kare ma acel ki kare ma agiki ma okec, owini, ento kare ma aryo, tim me lajany ma kinyutu ki namba apar adek, nyutu yiko me 2020 ma kicoyo. Ci piny kigabo i dul aryo: dul acel romo neno 2020, ento dul mukene pe romo neno. Man nyutu calo tem madit ma obedo anyim giko me probation pi jo Adventist, i cweyo cal pa lewic.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
Tic me yubo dong tye ka mido anyim, kede tic me woto tye ka time, ma bi miyo timo cal pa le. Gin bi miyo time i lok me piny ma bi tyeko lok me porofesi ma kiwaco anyim pi nino agiki magi. Review and Herald, April 23, 1889.
The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three on Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.
‘Preparations’ ma tye ka mede anyim, ‘movements’ ma kombedi tye katime, kacel ki ‘events’ ‘ma bi miyo keto cal bot the beast’, ki ‘ma bi timo piny lok me porofesi pi cawa magiki’, tye ki ‘waymarks’ pa Hasmonean Dynasty ma i verses 15 dok 23 i Daniel chapter 11. Hasmonean Dynasty ma obalo yie, ma tye calo kit pa Protestantism ma obalo yie, tye kiyiko iye i testimony pa Donald Trump, president pa Republican me abicel ki aboro, ma oyoto cwiny ki oter kede MAGA-ism pa en i lwak ki woke-ism pa ter manyen me lobo.
The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.
Waci pa Trump ocito bot 2020 i cik aryo me pot me buk apar acel pa Daniel, ci tye ki kampeni ne kacel ki kare me acel me laditne. Ki anyim, cik apar adek dok i apar abic nyutu kampeni ne me adek, ma agiki; nyutu ni ogamo, kacel ki kare me agiki me laditne. I tung me kare aryo magi, Apokarifu pot me buk apar acel nyutu ni rwe pa Republican kityeko kweyo ne, ci kityeko oketo orem i yoo pi ceng adek ki nusu. Rek man me gin mukato pa Trump oketo kacel cako ki agiki me laditne i pot me buk apar acel pa Daniel. Kamano, waci pa Donald Trump tye i buk pa Daniel kacel ki buk pa Apokarifu, ci itye i buk aryo magi i pot me buk apar acel.
The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”
Rek adek ma pe opong, ka ki cwalogi kacel, ginyutu historia pa Trump weng, calo Pulezidenti ma namba 6 ki ma namba 8, kede gibedo kiyiko i wie coc me cing pa “Adwogi”. Gi bino ki i buk me Daniel ki Revelation, ki gicweyo rek me historia ma orwate kwede “pero pa buk me Daniel ma rwate ki nino me agiki.”
That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.
Kit eno pa Daniel en aye ma Lejon me dul pa Yuda oyabo gir ne woko, ka pud pe gityeko giko kare me temo; pi kamano, en tyen pa kwena me keto gir pa jo 144,000. Ento mito wang me Lamo ma 20-20 me neno alama me poro pa janeno aryo ma gigenge i 2020.
Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.
Tyen apar abich i lawote apar acel pa Daniel nyutu Lweny me Panium ki rek pa dyinasiti Hasmonean, ma otimo kede lweny matut, konye nyutu ka lamal me porofeci pa lweny me tip i tung dini pa Protestant ma okwalo yie ki dini pa globalist me cawa manyen. Lweny me Panium, ma otime i mwaka 200 ma pwod me Kristo, nyutu lweny me le pa Repablikan; ci lwak pa Maccabean nyutu lweny me le pa Protestant ma okwalo yie. Ka bene lwak pa Maccabean otime i mwaka 167 ma pwod me Kristo, ento i porofeci rwate ki lweny me le pa Repablikan i mwaka 200 ma pwod me Kristo, pien i porofeci le aryo gu rwate rwate i lok me karegi.
Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.
Vese apar abic nyutu gurtino me lamal ma tye kakare anyim kede ma kelo i cik pa Sande ma tye ka bino macokcok. Omiyo en nyutu kabedo ma kakare i kare me keto alama pa 144,000, cawa ma teko matye i tung lok me keto alama keto alama pi kare weng i jo pa Lubanga me kare me agiki.
It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.
En Laion pa kabila pa Yuda ma omweyo lacim pa adiera meno, kede adiera meno obedo Fweny pa Yesu Kiristo. Jogi 144,000 gin jo ma “guluwo Lamb i kabedo weng ma obedo wot iye,” kede ka omweyo lacim pa rek apar abic, Laion pa kabila pa Yuda okello jo pa en me cawa me agiki i Panium. Yesu oyaro kite man keken i tic me keto lacim, ka okawo lupok pa en odhi gi i Panium, con con i anyim Cross.
The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.
Kristo owaco matut ikom lweny pa Panium, ka En onongo ocung i Panium ki latic pa En, kede kun oyikogi ni kanisa pa En bin cweyo iye dwoko me Peter, kacel ni “twon pa piny me tho” pe bin loyo iye. Yesu onyuto lweny ma kilaro ki Lweny pa Panium. Lweny pa Panium obedo coc apar abic, ki coc apar abicel obedo Lweny pa Actium. Kristo ocung i Panium, piri matidi mapat ki kare ma kit timo me tho pa En obedo me time.
Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two apostate horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.
Aa ki Panium dok i Cik me Sunday, obedo lok me mukato me lweny pa polityik ki pa dini me pembe aryo me lewi pa piny ma okwero adwogi, me Protestantism ki Republicanism. Gi aryo gityeko lwenyo ki lewi ma pe yie i Lubanga, ma aa ki bur ma pe tye but, i 2020; kede lweny me pembe aryo bot jogi me polityik ki me dini pa globalism kityeko yaro ne i lok me mukato matye i rek 11 dok i 16.
From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic word represents the prophetic truths which seal the one hundred and forty-four thousand.
Ki Lweny pa Ukraine ma ocako i 2014, dok bot kampeni me Purezidenti me acel pa Donald Trump ma ocako i 2015, dok bot tho pa laka aryo i 2020, dok bot dwogo ki i tho me 2023, dok bot kampeni me adek pa Trump ma ocako i 15 me November 2022, kit ma otime con kelo wa bot nyig coc me apar adek dok oo i apar abicel. I i nyig coc magi, kit ma otime con ma nyut gi ki lok me poro pa Lubanga nyutu adwogi me poro ma gi keto muhuri i jo 144,000.
Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.
Adiera mago kityeko nyutu maber i yore ma Kristo oceto bot Kesarea Filipi, i pot buk me Matayo apar abicel acel ki apar abicel aryo. I lok mago, ngat me richo odwogo bot gin matime ma ki jonabi, kawero wer pa dako malaya pa Tiro; ci kun tye kamano okwongo keto lero me neno, kelo lok mago i yore me Yaro me otum otum, pien ka peke lero me neno, jo opoto.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.
Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.
Jogi ma tye ki wang, ento pe mito neno; kadi tye ki lit, ento gamo winyo, gin nyiri pa Laodikea ma pe gi rieko, ma pe tye ki “mafuta.” “Mafuta” obedo medo me ngec ma kelo woko ka Kwonyo pa Yesu Kiristo kikwanyo cing woko, piyiki ka loro kare me temo; kede kit ma Hosea owaco, jo pa Lubanga ma gamo ki kwanyo ngec gubalo.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Lok pa Rwot bene obino bot an, owaco ni, Wod dano, in ibedo iyie ot ma cwinygi tye matek, ma gi tye ki wang me neno, ento pe gineno; gi tye ki tunge me winyo, ento pe gwinyo: pien gin ot ma cwinygi tye matek. Ezekiel 12:1, 2.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
En owaco: “Dii, inwac bot jo magi ni: Winyo keken, ento pe wun ngene; neno keken, ento pe wun ngeyo. Tim cwiny jo magi obed makwongo; tim wingi gi obed matek; ki loro wanggi; kik gin neno ki wangegi, kik gin winyo ki wingi gi, kik gin ngene ki cwinygi, kik gidwogo, ci gicur.” Yesaya 6:9, 10.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Lacar ne gibino, gi waco bot en ni, “Pingo i waco botgi i loc me cal?” En odwoko gi waci ni, “Pien k’omiyo un me ngeyo gin me ruc pa Dola pa Polo; ento botgi pe k’omiyo. Pien ngat mo keken ma tye ki gin, bimiyo bot en, dok obedo ki mapol; ento ngat ma pe tye ki gin, ka keken gin ma tye kwede bikwanyo woko ki bot en. Pien man, an awaco botgi i loc me cal; pien ka gineno, gipe neno; ka giwinyo, gipe winyo; pe bene gigeno. I botgi kityeko lok pa nabi Esaya ma owaco ni, ‘I winyo unubinyo, ento pe unubed ngeyo; i neno unubineno, ento pe unubed geno piny;’ Pien cwiny pa jogi otwer mot, ki winyogi obedo mot i winyo, ki wanggi gikano; paka gibineno ki wanggi, ki gwinyo ki winyogi, ki gigeno ki cwinygi, ki gidwoko wii, kon an abi yiko gi. Ento wangwu kigwede, pien gineno; ki winyuwu kigwede, pien giwinyo. Atir atir, an awaco botwu ni, nabi mapol ki jo ma ber bedo gimito neno gin ma un neno, ento pe gineno; ki winyo gin ma un winyo, ento pe giginyo.” Matayo 13:10-17.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo owaco ni, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ngec me nyuto pa Yesu Kristo, ma Lubanga omii ne, me anyuto bot laticene gin ma myero e cawa manok obino otime; ci ocwalo malaika ne me anyuto bot latic ne Yohana. En ma ocoyo lok pa Lubanga, kede lanyutu pa Yesu Kristo, kacel ki gin weng ma oneno. Opong kica en ma kwano, kede gin ma winyo lok pa poropheti man, kede gu gwoko gin ma kicoyo iye; pien cawa dong tye i cing. Revelation 1:1-3.