The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Cal me agiki pa lwak ma ii apokor pa Baibul ononge i Adwogi kit 17. I kit eno, i rek adek, Yohana kicwalo i “tim atura”, pi malak onongo nyutu ne kwero pa “dako madit me keca” me apokor, ma obedo i “pi mapol” ki ma otimo “keca” ki “ruoth me piny.”
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Ci obino acel ki bot malaika 7 ma tye ki acal 7, owaci an ni, ‘Bi kany; abin nyuti yubu pa malaya madit ma obedo i wi pi mapol: ma ki en rwodi me piny otime nyono ki en, ki jo me piny gilewo ki waini pa nyono pa en.’ Ci en ogola an i Cwiny orwoko an i catu: ka an oneno nyako mo obedo i wi le me catu ma rangi ne cul, opong ki nying me kwanyo Lubanga, ma tye ki wii 7 ki lwiri 10. Revelation 17:1-3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Ki lok pa John pire kene, “wilderness” nyutu mwaka 1,260 me loŋo pa Papa, cako ki mwaka 538, nyaka kare me agiki i mwaka 1798.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
En dako nowil odhi i tim, kama tye kabedo ma Lubanga ocweyo pi en, me gicune kun pi nino 1260. ... Ki dako ne gimiye lapira aryo pa lawiny madit, me obed opir odhi i tim, i kabedo pa en, kama gicune pi kare acel, ki kare aryo, ki nus kare, ki i wang ocwer. Revelation 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
I Roho, Yohana kicwalo iye i mwaka 1,260 me loyo pa Papasi. Mwaka magi kityeko nyutu gi calo mwaka 3½ me pe kot i kare pa Jezebel, Ahab ki Elija. Mwaka magi myero mede kun Papasi oywamo rwom ma kelo tho i 1798, pien mano kityeko kete ni myero otimore i agiki me kica mokwongo, ma en obedo agiki me lweny ma kicwalo i kom Santuari ki lwak, ki twero aryo me yiko: paganisimu ki papaisimu. Gin adier weng magi kityeko keto piny i coc ma cokki.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
Randi madwong en randi pa Tiro ma Isaya owaco, ma myero gikwilone pi mwaka 70 me ranyisi, ma gin ceng pa rwot acel. Yore pa United States en yore pa mwaka 70 me ranyisi, ma kitimo ne ranyisi ki mwaka 70 me yiko i kare pa rwom pa Babulon, lobo pa rwot me acaki i porofesi pa Bibul. I kare pa yore meno, randi madwong pa Tiro myero gikwilone. I agiki pa yore meno, myero giparone, ki dok owuok ka ower wer pa iye, kacel ka timo randi ki rwodi pa piny. Kikelo Yohani i Lamo i yore pa rwom pa Papa, pi oneno gono pa twero pa Papa. Gono ma kityeko miyo i kom nyako pa lati ma otimo randi en ni myero kiotemone ki mac.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Nyako pa jadolo mo keken, ka oyiko kene ki nywaro, oyiko woro ne; en bi kete i mac. Levitiko 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
I maono me hukumu pa malaya madit, ma malaika acel ma oyweyo woko acel ki mapigo abic ki aryo me agiki omiyo John, obedo ni ne giyangone gi mac.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Lawii apar ma in oneno i wi leb me gweng, gin bikwero dako me bale; gibimiyo ne keken ki opuk, gibicamo ringone, kede gibigoyo iye ki mac. Fweny 17:16.
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Pi ma lajara madit obedo iye, gin jo piny ducu, ma gubiketo gi i twero pa iye ka United States bwayo jo piny ducu me yeyi lam, ma bene en lajara madit. Dong United States obedo rwot i tung acaki i bot rwodi apar ma giyaro gi i poro pa Revelation apar abicel, ci i cal man United States obedo rwot acel me timo apoya kwede lajara, ento obitimo tic man kwede rwodi weng ma bino anyim.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Rwot me acaki i bot rwodi mang’eny tye ki rweny ma nyutu ne ki Ahab, ma onongo orwate ki malaya madwong’, ma onongo giyaro ne calo Jezebel i Kanisa pa Thyatira. Cik me bura i kom Jezebel (malaya madwong’) gicimo ne ki rwodi apar, ma gibipongo ni gubed i rwom bot kanisa ki gamente ki teko pa United States. Rwodi magi gibiyero weko ni lwak pa Paapa oywako piny weng (obed i wi pi), kacel ka gitye ki kwer i bot malaya.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Kede tunge apar ma in oneno, gin rwot apar, ma kombedi pe giyudo piny pa rwot; ento gibiyudo twero macalo rwot saa acel ki le ma. Gin tye ki par acel, ci gibimi twero gi kede teko gi bot le ma. Gin gibibito lweny ki nyathi dyel, ci nyathi dyel bibi loyo gi; pien en Ladit pa ladit, kede Rwot pa rwot; kede jo ma tye ki iye gin ma kilwongo, ki yero, kede ma ber i geno. Ci owaco bot an: Pi ma in oneno, ma nyako me cula obedo i iye, obedo jo, kede lwak mapol, kede oganda, kede leb. Kede tunge apar ma in oneno i iye le ma, gin eni gibikwero nyako me cula, ci gubedone piny peke kede gubedone kuniel, ci gibichamo ringone, kede gibigoyo mac i iye. Pien Lubanga oketo i cwinygi me tyeko mito ne, kede me yie, kede me mi piny pa rwotgi bot le ma, nyaka lok pa Lubanga obityeko. Kede dako ma in oneno obedo kabedo madit en, ma otele rwot pa piny. Revelation 17:12-18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
“Rwodi apar” (United Nations), atir gitye ki ceke bot Papacy; ento jami ma time gutukogi me miyo bot twero pa Papa lobo me rwotgi ma kare macek, i geno nono me gwoko piny ki bal ma tye ka med-med. Ka gineno bwoli pa en, gibedo kit me goyo mac i en, calo ma cik ma i Buk me Levitiko ciko.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
"Rwodi apar" "gimiyo lweny kede Dyer" ki yore pa peko ma gi kelo bot jo pa Lubanga me kare me agiki.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Pingo jo gweng gituro, ki jo piny gipoyo i wii gin ma pe tye ki ber? Rwodi me piny giketo kitgi, ki lami cik gimako tam pire keni, ikare ki Rwot, ki ikare ki ma kimek ne, gi waco ni, “Wabuc twengi gi woko, ka waworo twengi gi ki wa.” En ma obedo i polo obyeca; Rwot obicayo gi. Enongo obiwaco botgi ki cwinya ma peko ne, ka obi mi gi rop ki cwinya ma peko madwong ne. Zaburi 2:1-5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Peko ma rwodi pa piny gitimo pi tic pa Paapa, bene otimore bot Kristo i kom lacar.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
In ma, ki tyen latic pa in David, i owaco: “Pingo jo me woko giyubu, ki jo gicako paro gin ma peke? Rwodi me piny gicungo, ki ladit gibedo kacel lweny i Rwot, kacel i Kristo pa En.” Adwong tutun ni ikome latic pa in ma maleng, Yesu, ma i oyweyo, Herod ki Pontio Pilato, kacel ki jo me woko, ki jo Israel, gibedo kacel, me timo gin weng ma cing pa in ki paro pa in oketo con ni onego otim.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
“The ‘jo‑rwot pa piny’ ma ocungo i kom Krisito ka gityeko oketo ne i lacer, gin me nyutu ‘jo‑rwot apar’ me Revelation apar abicel, ma dok gicako lweny bot Lami ki yubo jo ne. I lacer, jo‑rwot meno obedo ‘lwak pa jo marac’ ma ‘gicungo oko’ Krisito, kede ma dok gitye ka timo kamano bot jo ne me cawa agiki.”
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Pien gwogi gibedo kakare i an; lwak pa jo marac ogengo an; gicwere lwete na ki tiende na. Atwero coyo cing na weng; gin neno an, giyweyo wanggi ikom an. Gibolo gwete na ikin gi, gicako ratiro ikom koti na. Zabura 22:16-18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Rwodi apar, ma giketo tam i wi kahaba madwong, gubicwalo ne i mac; pien en aye kahaba ma waco ni en nyare pa jadolo. Rwodi meno bende kiyeero calo 'gwoke,' ci rwodi apar pe keken gubicwalo kahaba madwong i mac; ento bende 'gubicham ringre ne.' Tho pa Jezebel otime kun gicwalo woko ki i but ot, ocopo i piny; eka gwoke obino gi ocham ringre ne.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Ka Jehu obino i Jezreel, Jezebel owinyo lok ne; ento en oyiko wange, ocoyo wiye, oneno ki i dirica. Ka Jehu odonyo i bur, en owaco ni, “Zimri onongo oyudo kuc, ma oneko rwotne?” En oketo wange malo i dirica, owaco ni, “Anga tye tung ki an? anga?” Konye gin aryo onyo adek me yunuk oneno botne. En owaco ni, “Bwoli piny.” Ento gin obwolone piny; remo ne ocwiyo i odi me ot, kede i faras; en ogoye ki tiye. Ka odonyo, ocam kede omet, owaco ni, “Wut, wuny dako man ma olwac, ci bulwok; pien en nyako pa rwot.” Gin owot me bulwoko; ento pe ginenone mapol maloyo dwong me wi, cinge, kede kono me lwete. Ci gidok, gi owaco botne. En owaco ni, “Man aye lok pa Rwot, ma o waco peke ki lacamatne Elija ma Tishbai, waco ni, ‘I poto me Jezreel, twic bigeno ringo pa Jezebel; ringre pa Jezebel bineno calo kwene i wang lobo i poto me Jezreel, pi pe gibiwaco ni, ‘Man aye Jezebel.’’” 2 Kings 9:30-37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Rwodi apar, ma gin United Nations, ma rwot madito pa gin obedo United States, gi bikelo kwero bot twero pa Papa, ki gibero ne ki mac ki gibicam rwom ne. Kwero meno obedo gin ma malaika obino nyutu bot John, ci pi timo mano ogolo John i lok me con pa lobo ma pe tye ngat, ento pe i kare mo keken i lok me con pa lobo ma pe tye ngat, ento i agiki pire keken me kare. Tye peya ni John okete ne i agiki me mwaka alufu acel, mia aryo ki pieri adek, pien ka oneno dako, en dong opuce ki remo me kwanyo, ki dong kicoyo ne ni en min malaya.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Ento i Jwii onwogo an woko, oketo an i tim; ci an oneno dako moro obedo i wi lamat ma rangi cwar matek, ma opong ki nying me nyono, ma otye ki wiye abicel aryo ki tung apar. Dako en oter ki yub me pupuru ki cwar, ki zaabu, ki kidi ma wel ki pereli; i lwete onongo obedo ki kop me zaabu ma opong ki gin me kwero ki pore me otwoo ne. I wi lawange onongo kiketo nyinge ni, IMUNG, BABILON MADIT, MIN JO-OTWOO KI GIN ME KWERO ME PINY. Ci an oneno dako en opwod ki rem pa jo maleng, ki rem pa joma gikweyo remgi pi Yesu; ci ka an oneno en, agamo madit. Fweny pa Yohana 17:3-6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Dako me keca pa Tiro, ma bende en “dako me keca madwong” ma ki yaro i Buk me Fweny, apar abicel, onongo onego obed pe gikwongo nyingne nyaka kare ma obi dok owero wer ne kadong obi timo keca ki rwodi me piny.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Dikisonare mo keken ma igeno, ma kicwalo mapir 1950, nyuto ni nyako ma okete law mabor i Revelation chapta 17 obedo ranyisi pa Kanisa Katolik me Roma; ento kombedi piny tami ni Kanisa Katolik obedo kanisa me Kristiani. Piny ocoyo woko ngo ma en ada.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Ka Yohana oneno en, kwac me Kare me Otum ocung ki agiki, pien en dong omot ki rem pa jo maleng. Gin me kit piny nyuto gin me Roho, kede ni dhano bedo wii mot inge ka dong omato, pe kare ma pud pe omato.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Jo Protestant ma gubalo woko ki Katolik i sentyuri mapol ma con i 1798, dong i 1798 gityeko cako dwogo dok i kacel ki Kanisa Katolik, pien kityeko loro ne nying ‘MIN JO MALAYA.’ Ka John oneno en, ci cwiny pa John ogame, kanisa ma con gubalo woko ki kacel kwede, gutyeko dwogo dong. Kanyeno, John kityeko kelo ne i 1798, ka malaya madit dong tyeko ojuko jo Kristo i milyoni, ci kityeko ogonyo kanisa me Protestant ma con me gimako waci pa en ma pe ki twero, ni en obedo ludito pa kanisa weng, macalo kit ma Justinian oloro ne nying i mwaka 533.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
Ki i tung me poro pa 1798, malaika ci nonyuto Yohana cal me agiki pa duk me rwot pa poro pa Bibul.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.
Malak owaco bot an, 'Pingo i wondore? Abiwaco bot in kik me dako, ki me lewic ma kelo en, ma tye ki wi abic aryo ki ruk apar. Lewic ma in oneno, obedo, ento pud pe tye; ka obi woko ki i yot ma pe tye agiki, ki odonyo i gonge. Ki gi ma bedo i piny gibed ka wondore, gin ma nyinge pe kicoyo i buk me kwo ki cako piny, ka gin neno lewic ma obedo, ento pud pe tye, ento pud obedo. Kono eni wii ma tye ki ngello. Wi abic aryo gin got abic aryo, ma iye dako obedo iye. Ki tye rwote abic aryo: abic gopoto, acel tye, ki mukene pud pe obino; ka obino, myero odong pi kare manok. Ki lewic ma obedo, ento pud pe tye, en aye aboro, ki iye abic aryo, ki odonyo i gonge. Ki ruk apar ma in oneno gin rwote apar, ma pud pe gi nongo lwak; ento gibicamo twero calo rwote pi cawa acel ki lewic. Fweny me Yohana 17:7-12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Le obedo lobo pa rwot i poropheti me Bibul, ma ki nyutu ne maber i Daniel 7 ki 8; ki misteri ma lacar tye ka yaro bot Jwani obedo misteri pa le ki dako ma tye ka kunyo i wi le. Dako ma tye i wi le obedo dako me rweny madwong ma tye ka tim rweny kwede rwodi me piny. En Jezebel, lati pa en Ahab.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Pien, myero dano weko won pa en ki min pa en, ki omako matek bot dako pa en; ki gibedo ring acel. Genesis 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Lacoo obedo lacoo, dako obedo dako; ento ka gi rwate gi obedo ringo acel. Muk pa lagonyo en ni obedo rwate pa kanisa ki gavumenti, rwate pa dako (kanisa) ki lagonyo (rwodi) ma gin lobo pa rwot acel, ma tye ki but aryo. Kit tic pa gavumenti ki kit tic pa kanisa ma orwate weng, ka dako tye ka loyo kit rwate, obedo cal pa lagonyo. Yohana oneno dako ma lagonyo tye ka cwalo ne, pien en aye ma tye ka loyo kit rwate.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Dako ma ineno obedo gang madit man, ma tye ka loyo rwodi me lobo. Revelation 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Kacel, lebi ki dako gi nyutu rwom acel (ring acel), ento malaika tye ka cimo cwiny ikom kit pa randi madit ki rwodi pa piny. Lebi ma “ne, ento pe tye,” ma “obi aa ki i pobo ma piny pe tye, ki bi ceto i poto,” ma “jo ma obedo i piny gibiro luwo iye ki apor”—en rwom pa Papa, ka gic ma kelo tho pa randi madit ocure. En “ne” rwom me abic i lok pa janabi pa Bibul, ento “kimeyo” ni obinongo gic ma kelo tho i 1798.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Ka kicwalo John i cwinya i 1798, en pe obedo leja marac; ento ka kityeko yeko lacwe me tho pa en i agiki me higa 70 me alama ma gityeko i cik me Sande ma bino cok anyim, en dong obedo ngima, yubo wede pa en, timo bwenzi, ki kelo tho bot Kristiani.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Chapta 17 obedo nyutu ma agiki ikom lobo pa rwot ma i lok pa lanabi me Bibul, ka obedo kamano, myero rwate ki nyutu me acaki ikom lobo pa rwot ma i lok pa lanabi me Bibul. Nyutu me acaki pa lobo mago tye i Daniel chapta 2, ma kinyutu ne i cal aryo weng ma gityeko tyeko cik pa Habakkuk me coyo vijon ki miyo obed maler i tabul.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Jo‑Millerite onongo tye adier i ngec mamegi ikom lwak me poropheti pa Baibel me Daniel, ma kinyutu i pot buk 2, 7 ki 8, ento ngec mamegi onongo pe otyeko. Lacer pa Miller me pot buk 2 me Daniel, nining maber labi apar i kare me agiki, pien gineno ni en aye ma tito me acoya, pe keken ikom lwak me poropheti pa Baibel, ento bende ikom nyutu me acoya ma nyutu ni namba 8 obedo pa namba 7. Yesu pi kare weng nyutu agiki pa gin ki acoya pa gin.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Nabi weng tye ka waco ikom kare me agiki, ci Yohana, i Buk me Revelation apar abic aryo, tye ka nyutu cing pa lobo ma agiki ka en nyutu “lec ma onongo tye, ento kombedi pe tye; obiro bolo malo ki iye lupot ma pe tye cobo, ci obi ceto i opoto woko.” Lec bolo malo ki iye “lupot ma pe tye cobo,” ma obedo alama pa “nyutu manyen pa twero pa Satana.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
"'Ka gityeko [tye kagityeko] jwoko pa gi.' Kare ma jo me jwoko aryo onongo gubed me nyutu, giketo luti me apuk, otyeko i 1798. Ka gutye kagamo agiki me tic-gi i mung, gibitime lweny i kom-gi ki twero ma ki yaro calo 'lewic ma tye kalo malo ki i bur ma pe tye buto.' I piny mapol me Yurop, twerogi ma onongo oloro Kanisa ki Govaamenti, Setani onongo olero-gi pi cawa mapol, ki kom Paapasi. Ento kany, kikelo i wang neno pire manyen me twero pa Setani." The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Jo lamo mogo bitongo ni, pien ‘lewic ma aa woko ki i bur ma pe tye kome’ i Revelation apar acel, kityeko nyutu ne calo pe-geno i Lubanga pa Lok piny pa Faransa, omiyo lok ‘bur ma pe tye kome’ obedo cal me pe-geno i Lubanga. Ento Islam o aa woko ki i ‘bur ma pe tye kome’ i Revelation aboro, kede Islam pe obedo pe-geno i Lubanga. Bur ma pe tye kome obedo cal me nyutu pa Setan.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
Awaco bot en ni Rwot omii an aneno i vision ni mesmerism ne obedo aa bot Setani, aa bot pit ma pe tye agiki, kede ni i cawa matidi obi ceto kanyo ki jo ma tye ka mede tiyo kwede. Review and Herald, July 21, 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Gin mo ma aa ki “Satan”, obedo gin mo ma aa ki “bur ma pe tye ki piny”. I Revelation 17, le marac ma bolo malo ki bur ma pe tye ki piny, obedo teko ma woto i “perdition”, ki jo ma nyinggi pe kicoyo i kitabu gibigamo kwede ka gikwanyo pire. “Perdition” nyutu rwate matwal ma pe giko, ki i Revelation kimonjo calo “piy madwong me mac”, en ka kicobo le marac iye.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Gimako lewic, ki kede en lanabi me bwol ma otimo aloka i anyim en, ma kwede ogonyo jo ma otyeko nongo ranyisi pa lewic, ki jo ma orwate cal pa en. Gin aryo man gicwalo gi matye ngima i nam me mac ma tye pur ki sulufa. Revelation 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
I gonyo apar adek kinyutu le ma acel ma obino ki i nam, ma Sista White owaco atir ni en obedo Papasi. I coc meno, piny weng oyang kacel ki luwo le pa Papasi.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Ci aneno wi acel pa iye macalo olwenyo i tho; ci bal pa iye ma kelo tho odoko maber; ci piny weng oyaro, owoto i tung leŋo. Revelation 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Leb marac me Apokalips apar abiro, ma jo ma bedo i piny bi lal kacel ki bilubo iye, obedo nyuto me agiki pa twero pa Setan, ma time ka wam me tho pa Papasi ocok i cik me Sande ma bino kombedi. Kit weng me porofeti pa nyako ki leb marac ma oyingo iye i kapita apar abiro nyuto maber ni en Kanisa pa Roma, macalo kaka diksionarii ma kicwalo mapwodho i mwaka 1950 bene onongo ginyuto.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Lengo me Revelation apar abic aryo, en alama me kaceto Kanisa ki Lwak, ma en cal pa lengo. Lengo ma tye ki wi abic aryo ki lacam apar, en lobo pa rwot ma kiketo ki rwodi apar (United Nations), ma dako olimo iye ki otelo iye. Dako en Papasi, ma kicwoko nyingne calo Babilon Maduong, min me dako me keca. Ka kityeko yaro alama gi, watwero nwo dok i 1798; kabedo i kit ma otio, ma iye John kityeko okobo, pi me nongo nyutu ma agiki me lobo pa rwot me poropes me Bibul.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Wa bi waco ikom pinye pa rwot meno, ki kit ma kicoyo-gi i Daniel chapta aryo, i nyig coc ma bino anyim.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
Piny weng ma obino i wang tic, kimiyo twero me bedo i kabedo pa pire i lobo, pi oneno ka obitimo tam pa ‘Lacung ma Maleng’. Poropheti otyeko oriyo rek pa yweyo malo ki poto pa impaya madito me lobo—Babilon, Medo-Persia, Girik, ki Rom. I kom gin eni keken, calo i kom piny ma tye ki twero manok, lok me kare mukato odokore. Gin keken onongo tye ki kare me tem; keken pe oyabo tem; dwong pa ne ocwinyo; twero pa ne oweyo; ki kabedo pa ne okwako en mapat.
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
Ka jo lobo obalo cikke pa Lubanga, ki i bolo man gi balo gi kene, pud bene oneno atir ni tamo pa Lubanga ma maleng ma lubo weng tye katic i yore pa gi weng.