The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Lok pa con ma kigwoko i mung i rek 40 tye ki twer me Purezidenti abicel, kacako ki kare me agiki i 1989, nyo i 2020, ka Biden, Purezidenti me abiro, omac kabedo me Purezidenti. 2020 obedo cako pa lok pa con ma kigwoko i mung, ki kare meno nyo bot "Alexander the Great", ma nyutu cawa ma lobo me abiro i poropesii pa Bibul kiketo i kare me "Sunday law" ma tye oko me bino. Rwodi apar ceng-ken gubedo keken i lok me walo lobo me abiro pa gi bot lobo me aboro, ma obedo pa abiro—twero pa Papa. Lok pa con ma kigwoko i mung eni cako ki Purezidenti me abiro, ki otum ki lobo me abiro.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Ka lok me con onyutu ni i iye Xerxes—ma tye calo rwot ma rwate ma ocoyo Giriki—nyo i bot Alexander Madit, ne tye rwodi me Peresia aboro, wanongo ni lok me con ma okan i iye agiki me rek aryo ki rek adek nyutu cawa me temo pa cal me le ki limo aboro. Cal me le i Amerika obedo opong keken ka kigolo cik me Sande; ci i kare en piny me rwot me abicel, ci dong me aboro, gibino. Rwodi me Peresia aboro gityeko i bot Alexander Madit; eka limo aboro nyutu ranyisi pa cawa me temo pa cal me le, ma tyeko i cik me Sande.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Paragi 10 ci i 15 waco wa ni cawa me temo pa cal pa le en ma adek i gin alama me yoo adek ma ki ranyisi kwede gin matime pa Maccabees, ki ni alama me yoo ma adek en cawa ma ocako i 161 BC ki otum i 158 BC. Cawa meno lubo alama me yoo ma acel me 167 BC, ma onyutu cako pa lweny pa Maccabees i Modein, gweng ma nying ne nyutu ‘protest’. 164 BC lubo protest me Modein, ki onyutu loro me aryo pa tempu me aryo. 164 BC onyutu inauguration me aryo pa Donald Trump calo Puresident me abongwen ki cakke ki Reagan i 1989, ma obedo i bot aboro. Inauguration ne i 20 January 2025 kityeko ranyisi kwede 164 BC, ki kit loro odoco, ma ocweyo miracle me satanic ma tye ki yubu aryo ikom en me abongwen ma obedo i bot aboro.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Kamano, rwodi Persia aboro nyutu itera me larem pa Yahudi ki Roma icako ki 161 BC dong i 158 BC, ci i timo kam gimiyo lagam mar aryo pi cal pa ciny me kare me tem ma lubo keto Trump i dul i 2025. Rek aryo dok mede i yubu ma gicweyo i 2020, kany otweyo woko nyo dong ci ka kityeko keto lagam me itera pa rwodi Persia aboro, ci giromo keto gi i tic inyuma me keto Trump i dul mar aryo. Ka kityeko keto rwodi Persia aboro i wi itera ma i tung rek aryo ki rek adek, pol tye kare ma kigengo ki icako ki keto Biden i dul dong i keto Trump i dul mar aryo.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Lok me mukato ma okan gineno i Nyutu pa Yohana chapta apar acel, ma nyama marac me pe-geno Lubanga ogolo kwo pa latiement aryo i 2020. Ci inyim nino me alama adek ki nusu, Mikael oa piny me dwogo kwo pa latiement aryo. Trump ma "odwogo kwo" ocako kampeeni me pulezidenti maromo adek i nino 15 me November, 2022, ci "dwol i tim" ma odwogo kwo ocako kwaco 144,000 i agiki me July, 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Rek apar, apar acel, ki apar aryo me Gonyo apar pa Kwon Daniel nyutu lweny pa Ukrein ma ocake i 2014, ma bino otum ki Larusia bedo ma loyo i lweny; ci i lacen rwatte pa Larusia ma kombedi bino buto piny, calo obuto piny pa Rwatte me Soviet i 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Vese apar adek dok i apar abic nyutu rek adek me porofesi. Rek me yweo pa Papasi, ma ocake ka kahaba pa Tiro owuoko ki igamo, kiketo calo kit me vese apar angwen, ka tyeko pa iye i gin matime obedo 200 BC, ka Romo me lela odonyo i gin matime me porofesi calo jomaro pa jo pa in, ma giyello gi i malo, ento gilwar.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

I lok adek, rek me porofetik pa Repablikanizim ma ogol woko kinyutu ki gin matime i kare pa Antiochus ma acel adek, ma onyutu calo kit me Trump calo Purezidenti ma aboro, ma obedo pa abiro. Lok meno bende ginyutu rek me porofetik pa Protestantizim ma ogol woko calo kinyutu gi kare pa Maccabees.

The prophetic line of the true Protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The “Seven Thunders” of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Rek me porofeti pa horn me Protestanti ma atir, ma ocako calo lunyodo pa Philadelphian pa Millerites, ki ma tyeko calo lunyodo pa jo 144,000, bende myero kiketo i wi histori ma ki mung me verse 40. Seven Thunders me Revelation chapta apar obedo alama pa lunyodo me Philadelphian pa Millerites kacel ki jo 144,000. Loro porofesi kede yabo porofesi gin tic ma Kristo otimo, ka otimo kamano, onyuto yene calo Lejon me kaka Yuda. I chapta apar, malaika ma Sister White owaco ni “pe ngat mo manok, ento Yesu Kristo keken,” “owuo ki dwon madit, calo ka Lejon kuro; ka oweyo wuwo ne, Seven Thunders owaco dwon gi.”

Christ, as the Lion of the tribe of Judah, placed the “Seven Thunders” into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristo, macalo Leona me dul me Yuda, oketo "Goro Abiro" i mukato pa lok me poro i mwaka 100 macek, ci en nining ocigo ne; pien, "ka onongo goro abiro ocwalo dwon gi," Yohanna "onongo ocake me coyo; ci" owinyo "dwon ki polo ma waco," "cigo gin meno ma goro abiro ocwalo, ka pe i coyogi."

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true Protestant horn is represented by the “Seven Thunders.” When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Kit ma otime con me “verse 40” ma onongo okano iye, kombedi kityabo ki Leone pa kaka me Yuda; i kit en, rek pa rwak pa Protestant ma atir kityeko nyutu calo “Seven Thunders.” Ka dwon i thim ocako yubo matek i dwe July 2023, Leone pa kaka me Yuda oyabo nyutu mapat i kom ngo ma “Seven Thunders” tito.

The “Seven Thunders” represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the Seven Thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the “Seven Thunders,” either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

"Seven Thunders" nyutu kit me lok pa kare ma woto ki ceng 18 me July 2020, ka dul me 144,000 ogoyo gi otho i yore, nyo i Cik me Sannde ma bino cok. Rek me "Seven Thunders" nyutu "events" ma time i kit me kare meno. Ma acel en kwer cwiny; i anyim obedo ngec me Dwon me Otum; ci i lacen Cik me Sannde. Ka Dako White onongo nyutu "Seven Thunders", onyo calo lok me kare pa malaika me acel ki me aryo, onyo calo gin ma bino i anyim, i yore aryo weng onongo nyutu ni gi nyutu "events".

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the “Seven Thunders,” but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Wac pa “Kwaco me Otum” twero winyo calo gin ma pe obedo “gin ma otimore”; ento i lok pa mukato pa Millerite, “kamp miting” pa Exeter me ceng 12 dok i ceng 17 me Agwost, 1844, obedo “gin ma otimore”, ki lok mapol ma orwate kwede. Ento bino pa wac pa “Kwaco me Otum” i “kamp miting” en bene obedo rwate ki pil pa nyako maleng apar i Matayo 25. “Gin ma otimore” pa “kamp miting” pa Exeter en obedo ogolo piny me “Seven Thunders”, ento pil pa nyako maleng apar pe owaco pi jami ginen; en owaco pi “tuk” pa nyako maleng.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

Just as the Seven Thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Calo keken Dyer abiro nyuto lok pa con ma rwate me wot pa malaika me acel ki me adek, kamano bene lok me calo pa nyako apar ma pwod pe gitye gi laco nyuto lok pa con aryo ma rwate.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

The symbol of the Seven Thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Alama me Seven Thunders tyer calo ‘gin ma timi’ me lok ma parallel, ki nyako abicel ma pe gityeko bedo ki lacoo tyer calo ‘experiens’ me nyako ma tye ki ngwec ki nyako ma pe tye ki ngwec i lok aryo ma parallel mene. Experiens me Millerite, nyo pud i 1856, obedo experiens me Philadelphia, ki experiens me movement me 144,000 obedo experiens me Laodicea, nyo pud i kare manok oko ki July, 2023. I lok aryo mene, nyako ma pe gityeko bedo ki lacoo ma tye ki ngwec ki ma pe tye ki ngwec bianyutu piny ka ngec me ‘Midnight Cry’ obino; pien kono kibineno ngat mane tye ki mafuta me preparasion.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

Kit pa Kanisa ma kinyutu ki nyako mapur ma pe gin ngec, kigwongo bende kit pa Laodicea. Review and Herald, August 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of divinity with humanity. The Seven Thunders identify the “events” of the line of the true Protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Gin ma gikwero camo lok ma tye i lwet pa Maikael, malaika madito, ma obiro piny i agiki me Julai, 2023, gibedo i kit me Laodicea; ento gin ma gikawo buk matidi ka gicamo ne gibiro loko kitgi, gubedo i kit me Philadelphia. Kit me Laodicea nyutu jo, onyo ngat, ma Kerisito tye woko ki iye, ento tye ka yubu me donyo, ento kit me Philadelphia nyutu calo kaceto pa Lubanga ki dano. Seven Thunders ginyutu “gin ma otime” i rek pa horn pa Protestant ma ada, ma kiketo iye i lok ma kikano i mung i “verse” 40, ma cako i 18 me Julai 2020, katieko i cik me Sunday.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Lok me nyutu pa nyiri apar nyuto “experience” pa gin ma kicako me bedo i tung 144,000 i kare acel keken. “Events” ma nyuto tale pa 144,000 ki kare pa 18 July, 2020 okato i “Cik me Ceng”, kede “experience” pa dul aryo i tale man, rwatte ki nyutu pa tic ma con kimiyo kede ma kombedi kimiyo i tale aryo ma rwatte. Tic en kinyutu ki malak me Pogo Cal apar angwen, kede tic pa jo Miller kinyutu ki malak mokwongo kede mar aryo, kede tic pa 144,000 kinyutu ki malak mar adek.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

An atye ki twero maler me nongo rwom. An atye ki rwom i kwena pa malaika me acel, me aryo, ki me adek. Gi ki nyutu calo gi tye ka rweny i tung tung me polo, ka gi tito bot piny weng kwena me keco, ka gi tye ki rwatte matir bot jo ma tye ka bedo i cawa me agiki me gin matime pa piny man. Pe dano mo winyo dwon pa malaika man, pien gi obedo cal me nyutu jo pa Lubanga ma tye ka tic i rwom ki lobo pa polo weng. Lacoo ki dako, ma Lamo pa Lubanga ocweyo cwinygi maler, ki ma gi opako kun adwogi, gi tito kwena adek i kitgi. Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Tic ma kimiyo bot jo pa Lubanga me kare me agiki, i ceng apar acel me dwe September me mwaka 2001, i acaki pa kare me keto layeny, dok kimiyo bot jo pa Lubanga me kare me agiki i agiki pa kare me keto layeny, ka Mikael ocito piny ki malo i dwe July me mwaka 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

Yohana oneno, “Malaika moro mapat o aa piny ki i polo, ma tye ki teko madit; kede piny weng odoko ler ki dugu pa en.” Revelation 18:1. Tic man obedo dwon pa jo pa Lubanga ma tye ka waco lok me ciko bot lobo. The 1888 Materials, 926.

As with the “events” represented by the Seven Thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Macalo kwede “gin matime” ma Pur abiro tye ka yiko, kede “tim me bedo” ma nyako maler apar tye ka yiko, tic pa malaika adek bende tye ka yiko lok me con aryo ma rwate ki rwate.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

Lubanga omiyo kwena me Revelation 14 kabedo gi i rek me porofeti, ki tic gi pe onego ogiko nyaka nityeko lok me kare pa piny man. Kwena me malak ma acel ki ma aryo pud tye atir pi cawa man, ki onego gitye ka pire tek ki kwede ma bino. Malak ma adek owaco ciko ne kwede dwol madwong. ‘Kun gin magi otyeko,’ Yohana owaco ni, ‘An oneno malak mukene obur ki polo, tye ki teko madwong, ki piny obedo lacer ki dwong ne.’ I lacer man, lam pa kwena adek weng ogamo kacel. The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate Protestantism (the Maccabees), apostate Republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true Protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true Protestant horn is represented as the Seven Thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the Seven Thunders, to unseal the prophecies of this book.

I buk Daniel, diro apar acel (11), i lok apar adek dokki i apar abicel (13–15), kityeko nyutu tic me poropheci pa rek me Protestantism ma opoto (Maccabees), ki Republicanism ma opoto (Antiochus III), ki lako marac me Tyre (lajoo pa jo mamegi). I yore acel keken man, rek me poropheci pa ryek me Protestant ma atir pa 144,000 kinyutu ticgi, “experience”, ki “events” ma time iye jo Lubanga me kare me agiki. Rek pa ryek me Protestant ma atir kitedo calo Seven Thunders, ma obedo poropheci keken i buk me Revelation ma kityeko nyutu ni kigubu. Mapwod pe kare me kica ogiko, cik obino ki bot Leona pa dul Judah, En ma ogubu poropheci pa Seven Thunders, me golo gubu i poropheci pa buk man.

The unsealing of the Seven Thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the Seven Thunders at beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Yweyo lacim pa Icek abicel aryo i agiki pa cawa me goyo lacim pa jo 144,000, ma ki nyutu anyim kwede yweyo lacim pa Icek abicel aryo i caka pa cawa me goyo lacim, myero kiketo ne (rek i tung rek) i but pa buk pa Daniyel ma cwinyone ki nino me agiki, kede but eno obedo gik ma otime con ma okano pa nyig coc 40. Ka yweyo lacim eno otyeko woko, calo ma ki nyutu ne ki yabo pa lacim abicel aryo, Lubanga bi loro mac pa Tipu Maleng pa En i wi jo 144,000, calo ma otime kwede jopuonj pa Yesu i Pentecost. Pentecost otuk kwede cik me Ceng Acaŋo ma bino cokki.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Ki cwiny matwal, atye ka neno anyim i kare ma gin ma otime i nino pa Pentekos bi dwogo dok time ki teko madwong mapol loyo ma onongo obedo kanyo. Yohana owaco ni, ‘Aneno malaika mukene obur ki i polo, ki bedo ki teko madwong; kadong piny ocwerre ki jeng ne.’ Eka, macalo i cawa pa Pentekos, jo bi winyo adwogi ma kiwaco botgi, dano acel acel i leb me kene.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Lubanga twero cege kwo manyen i cwinya pa dano weng ma mito atir me timo tice pa En, ci twero meco labi kwede tutunu matye pye ki i kac, ka miyo gi bedo gi leb maber i pako pa En. Teko me waco woko adier ma lamal me Lok pa Lubanga obipongo i dwon pa alufu mapol. Leb ma waco ki peko obiyab, ci gi ma tye ki cwiny macok coki obi miyo gi rwate me cwalo laloc ma cwiny matek ikom adier. Myero Rwot okony jo pa En me yweyo ot pa cwinya ki gin weng ma pe maler, ci me gwoko kube ma rwate ki En, pi bedo gitumo i kot ma ogiko ka bi cwalo woko. Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Cako pa kare me keto cal nyutu agiki pa kare me keto cal. I cako, kot me agiki o bino piny i rwom; i agiki, o bino piny labongo rwom. Malaika ma o cen piny i ceng me September 11, 2001, en aye malaika acel keken ma o cen piny i agiki me dwe July, 2023. Lok pa Pentekote ocake i dwogo i bedo pa Kristo, ki agiki pa tyeko matwal me Pentekote ma maler obedo i dwogo i bedo pa jo 144,000.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

Tic pa Kristo me pumo Roho Maleng ikom landini pa iye, ki me miyo botgi kuc pa iye, obedo calo pi manok manok i kare me acaki pa kudhi ma opol madwong ma obimiyogi i ceng me Pentecost. Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kirisito opukogi lutic pa En bang’ en ochier ki tho, kombedi keken ka en oloro malo i polo i bot Wuon pa En. Ka obiro piny woko ki bedo ki Wuon pa En, oneno pire kene bot lutic pa En, kede opukogi “pi manok manok” ma ocako anyim “kuc me pi madwong pa Pentekoste.” Pi manok manok nyutu acaki pa cawa me loro, kuc me pi madwong nyutu agiki pa cawa me loro. Acaki pa cawa me loro otime dok i agiki; kede, macalo ka Kirisito opukogi lutic pa En i acaki pa kare pa Pentekoste, En bene opuko i wi jo pa En me kare agiki i agiki pa kare meno.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

Luny ma ojuk mito ni Tipu Maleng pa Lubanga opoyo i wi gi, pi gicako tic, macalo ki dwogo ki tho. Bible Training School, December 1, 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Tho pa jo me ratiro aryo ocano ni jo ma oyaro lok marac me Nashville ki July 18, 2020, otimo kamano calo jo Laodikea. Dwogo pa ogongo ma ojwongo ma otho nyutu cuke ki woko ki i kit pa Laodikea, ma obedo kit pa tho, dwogo i kit pa Filadelfia, ma obedo kit pa bedo. Pum ma cweyo dwogo ki tho ki cuke en lok pa janabi.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

Teko mane myero wa nongo ki bot Lubanga, wek cwiny ma ocol matek, ma tye ki lamo me cik keken, gineno gin maber ma kiketo pi gi—Krais ki bedo makare pa-En! Myero obedo kwena me kelo kwo me miyo kwo bot liti ma ogogo. Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Kare ma dong ki dwogo ki tho pa Kristo kityeko poko i kare aryo: kare acel en nino 40, ka con en odonyo malo i polo; ci dong nino 10 ma i anyim Pentekote. 40 obedo alama pa lurem, keken bende nino adek ki abar, onyo mwaka 1260 onyo nino 1260.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Ka Mikael odonyo piny i dwe me July me 2023, ceng adek ki imorom acel me tho i yore ogiko, ka Kristo ocako tic me miyo kacel kit pa En pa Lubanga ki kit pa dano i tung 144,000. Tic man onongo nyutu kwede ceng apar mapwod pe i Pentekote, ka kwer okweyo woko, kuc me acel kacel i tung owadogi otime. Apar nyutu kit me tem, ki kit me tem ogiko i Pentekote, ma nyutu cik pa Sande.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of Protestantism and Republicanism join together in that history to form the image of the beast, while the true Protestant horn joins their humanity with Christ’s divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

I gonyo acel keken ma i nyig coc 40, ka rwote aboro pa Peshia ki gonyo pa rwate ma i kin Yawudi ki Roma tye ka nyutu kit me temo pa cal pa le, kit me temo pa bikira tye ka nyutu i nino apar ma tero bot Pentekote. Ryen ma godo ki adwogi pa Protestantisimu ki Republikanisimu gimedo kacel i gonyo meno me cweyo cal pa le, ento ryen pa Protestantisimu ma atir medo kacel kit pa dano pa gi kwede kit pa Lubaŋa pa Kric, kun gicweyo cal pa Kric i kit me timo ma yabu dul aryo pa jolworo Lubanga.

The historical events represented as Seven Thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Gin me mukato ma kiloro calo ‘Seven Thunders’ giyabo i mukato ma kiloro i vasi 13–15 me Daniel 11, keken gi rwate ki mukato ma ocip ma i vasi 40, ma otum i cik me Sande ma bino macokcok, kun tem pa jogwoko Sabat okano woko.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

Odoco, parabol man gipwonyo ni pe tye twero me cako odoco inyuma me kero. Ka tic me Lok Maber ocweyo, con otum-otum opoko ber ki marac, ki lim pa dul mo keken dong oketo atir pi kare weng. Christ's Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Golo piny i kin ngat ma wic ber ki ngat ma wic marac, Laodiceans ki Philadelphians, onyo ngano ki magugu, kitimo ki malaika.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

Wek magugu ki godi omed kicel nyaka cawa me keyo. Ci en malaika ma gitimo tic me yabo. Ngec ma kiyero, buk 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as Seven Thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Kwena ma ki yabo woko anyim ki ciko pa kare me tem nyutu tic pa jo Lubanga, kit ma malaika tye kanyutu kwede. Kwena ma kigamo i gin lok man kombedi kityeko cwalone i piny weng i leb mapol loyo 60 (wic). Man kombedi tye ka timone anyim ki ciko pa kare me tem, kede en aye tic pa jo Lubanga me nino agiki me cwalo kwena man. Kwena man nyutu gin ma otime ma kikwayo-gi calo Seven Thunders, kede tic me ngeyo maber kede me cwalo kwena man kel bedo pa nyako matino ma paro maber.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

I neno me otum, gin mo ma goro cwiny tutwal ocapo i anyim an. A oneno bolo me mac madit tutwal opoto i iye ot maber maber mogo, omiyo ogiko gi woko keken i kare acel. A winyo ngat mo waco ni: “Wan onongo wangeyo ni kop pa Lubanga obino i wi piny, ento pe wangeyo ni gibino macon keken.” Jogi mukene, ki dwon me balo cwiny matek, gi waco ni: “Un onongo ung’eyo! En pingo ento pe un mii wa ngec? Pe wangeyo.” I tung weng a winyo lok malube me yubu ma gicako waco.

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

Ka cwinyi tye ki tek madit, an oweko nindo woko. Adwogo nindo, ci calo an obedo i lwak madit. Ngat acel ma tye ki twero ne tye ka waco bot lwak, i anyimne ki yabo map me lobo weng. Owaco ni map eno obedo calo ogom me waini pa Lubanga, ma myero kikitemo. Ka ler ma aa ki polo ocango bot ngat mo, ngat eno myero odwogo lero bot jo moko. Bel myero kiketo i kabedo mapol, ci ki bot bel magi, bel mukene dok myero kiketo.

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

Lok man kicoyo doki: ‘Un obedo limo pa piny; ento ka limo ocweyo cwe ne, gibedo kwede ngo me dwogo cwe ne? Pe dong tye maber pi gin mo, makmana me kwanyo woko, ci kikub iye ki cing jo. Un obedo ler pa piny. Gamo ma kicako iye goro pe twero ocano. Jo pe gicako diro, giketone i apim; ento gikitore i kom diro, ci omiyo ler bot weng ma tye i ot. Wek leryu omyero orieny bot jo, pi ginyen tic maber ma itimo, ci gi pak Wonwu ma tye i polo.’ Matayo 5:13-16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

Aneno tung me cal ma cako wuoko ki i dyere ki i gweng, ki i kabedo ma malo ki i kabedo ma piny i piny. Lok pa Lubanga kityeko rwakone, ci omiyo ne tye gin me poyo pa En i dyere weng ki i gweng weng. Ada pa Lubanga kityeko tito i piny weng.

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

Ci kikwanyo map man, ki kiketo map mukene i kabedo pa iye. Iye, lɛr ne onenore ki kabedo manok manok keken. Piny mogo mukene weng ne tye i otum, ki lɛr ma manok pira-pira kany ki kany keken. Lapwony wa owaco: “Otum man bino pien dano giluwo yoregi keni. Gi kimako ki cwiny rut marac ma oaa ki kwaro, kede rut marac ma gikeyo keken. Gi otimo penyo-penyo, nongo bal, kede cwalo bal bedo tic madit pa kwo gi. Cwinygi pe tye kakare ki Lubanga. Gi ocano lɛrgi i piny apeny.”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

Ka jalwak mo keken pa Kristo onongo otyeko rwom pa iye, ka jogwoko i ogweng pa Sayoon onongo gimiyo tarumpeta dwon ma adada, piny weng onongo dong owinyo ngec me ciko. Ento tic dong okure higa mapol. I kare ma dano otyeko nindo, Satani otyeko oyo anyim wa labongo pe wanongo ngec. Testimonies, volumu 9, 28, 29.