At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
I cawa me agiki i mwaka 1798, lok pa porofeti pa kwar Ulai i buk pa Daniel chapta 8 ki 9 kityabo woko, ki William Miller otwere i Lamo ki Teko pa Elija me miyo ngec ni jwero pa Lubanga tye cok.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
Pi William Miller kede lutic-kwede ne kimigi teko me laro ciko i Amerika. Piny man obedo i tung pa tic me Advent madit. Kany keken aye porofesi me lok pa malaika me acel otyeko ne ma matut loyo weng. Coc pa Miller kede lutic-kwede pa en kicwalo gi bot piny ma mabor. I kabedo ducu ma misonari otyeko donyo iye i piny weng, kicwalo ngec maber me dwogo pa Kirisito malac. Lok pa Ngec Maber ma pe kato oyaro maber i piny ducu, ‘Woro Lubanga, kede mi ye bot en; pien cawa me yubu pa en obino.’ Lweny Madit, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
I cawa pa agiki i 1989, ngec me porofet pa pi Hiddekel ma i Daniel chapta apar dok i apar aryo oyab woko, ki Future for America ocako i Roho ki twero pa Elija me miyo ngec ni miyo wic pa Lubanga obedo cen.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Millerites gu nywako ngec ni yabo me lobo me laro ocake, kede Future for America bene gu nywako ngec ni cako me laro obiko. Kit me cik pa lamal pa Millerites obedo gin aryo ma kwalo piny: wony piny me paganism, kede emomiyo papalism oko dok. Kit me cik pa lamal pa Future for America obedo gin adek ma kwalo piny: wony piny me paganism, kede emomiyo papalism, kede pien dong kombedi opong gi Protestantism ma odiro woko.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Millerites ocako calo dul me Philadelphia, ci gidwoko kit dok calo dul me Laodicea. Future for America ocako calo dul me Laodicea, ci tye ka dwoko kit dok calo dul me Philadelphia. Pi Millerites, dwoko kit aa ki Philadelphia dok i Laodicea onongo okube ki tho pa Elija, kacel ki kwena pa Elija ikom lagam pa Mose. Dwoko kit pa Future for America tye okube ki tho ki dwogo i ngima pa Elija ki Mose i Revelation apar acel.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
I cako me tem i 1844, jo Miller gityeko tic pa Elija i Got Karamel. I agiki me tem, i Cik pa Ceng Abicel, Muuvimenti pa Future for America bityeko tic pa Elija i Got Karamel. I kare pa jo Miller, alama adek me yoo me porofesi me mwaka 65 ma kityeko nyutu i Isaya pot 7, vesi 8, gicoyo odoco ka piny aryo giket cinggi pire kene me bedo piny acel me keto tung pa Protestanti pa le me piny me Buk me Penyo pot 13. I kare pa Future for America, alama adek me mwaka 65 maromo keken gicoyo odoco ka piny aryo bino kacel me cweyo tung pa Ripablikanizim ma waco calo drakon.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Ma acel i aloka pa yoo adek magi i mukato me poropheti me Future for America, obedo kare me agiki i 1989. Ma aryo obedo 11 September, 2001, ki ma adek obino bedo cik me Ceng acel ma obino macek. I mukato me Millerite, ter pa aloka pa yoo ma kinyutu i Isaya 7 otime bedo macok ki ter pa aloka pa yoo i mukato me Isaya. I mukato me Future for America, ter obedo rwate ki nyutu ma acel pi higa 65; ento i agiki, pe dong tye rwom mo keken me kare. Cak ki 22 October, 1844, tice mo keken me keto kare me poropheti obedo bwola me Setani.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Alok me apobo mar lanabi pi gwoko rwom pa alama me yoo adek, kit ma giketo gi i Isaya 7, pinyore ki rwomgi ma kiloko i tung-ki-cing i lok pa Millerite, tute manok i cik me lwonge me acaki. Rwom pa higa 65 kiwaco ne me acaki i Isaya 7; ento, kadi dong pe tye rwate pa kare me higa 65, ka tyeko timo lok pa lanabi ma ginyutu ki higa meno i lamedo ma i agiki, alama me yoo adek dong ginyutu, kede rwomgi gi gwoko kit ma obedo i lok pa Isaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Adwogi ma aryo pi gwoko ter ma acel pa lamal me yore, en aye kube pa mukato pa Millerite ma iye mwaka 65 otyeko piny, kede mede nono ma Muumenti me Millerite tye kwede ki Muumenti me Future for America. Mukato pa Millerite obedo cako, kec Future for America en giko.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Wot pa Millerite ogiko i 1863, ka Laa me Adventist me nino abicel ma kiketo ki cik ocako. I kare eno, lacwak me Elijah ma obino i kare me agiki i 1798, ka neno me kwer Ulai oyweyo woko, en kimuko ki kiguro tutwal. I 1989, i kare me agiki, ka neno me kwer Hiddekel oyweyo woko, lacwak me Elijah odwogo.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Adwogi me adek pi gwoko rwom me acaki me wil me yoo, nonge i rek me poropesi ma tero lok ikom lewic me piny ki twica aryo ne. I gin mukato pa Millerite, piny aryo oketo pire kacel me yubo twica pa Protestantisimu. I gin mukato pa Future for America, twica aryo pa Protestantisimu ma ojwikore ki Republicanisimu ma ojwikore biketo pire kacel me yubo piny acel ma obedo "cal pa," kede bene "cal bot" lewic. Piny aryo ma gibino pire kacel i gin mukato me agiki me yubo twica acel pa kanisa ki gamente, gibi rwate opongo ne i Cik me Ceng me Sande.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Ka cal pa le madwong dong otum woko, otum mere nyutore kwede twero ne me cwalo Cik me Sande. Yubo pa cal eno obedo tic me kare, ento alama pa le madwong obedo i kare mo acel keken. Kare me yubo cal eno nyutore kwede mwaka 46 ma Ka pa Lubanga kiyiko, ki 1798 dok i 1844. I kare ma cal pa le madwong tye ka yubo, tung pa Republican kiyiko Ka pa dini-ki-poliitiki.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Yaro pa cal pa lewic ocake i kit me poro i September 11, 2001. Peko madwong eno ogamo bino pa Patriot Act; en omiyo cik me Konisitucen olok woko ki pire tek pa cik pa Engelani, omedo ki pire tek pa cik pa Roma. Cik pa Engelani obedo i pire tek ni ngat pe tye ki bal nyaka ginyutu ni tye ki bal, ento cik pa Roma obedo i pire tek ni ngat tye ki bal nyaka ginyutu ni pe tye ki bal.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Ot me politik ma kicako yubo cok ki 11 September 2001 nyo i cik me Sande, bene kinyutu ki cweyo cal pa lewic. Cawa me porofetik pe dong rwate, omiyo mwaka 46 ma tut pa Protestantisimu oyubo ot me tipu, nyutu kare, pe obedo but acel me cawa, ka tut pa Ripablikanisimu oketo malo ot me dini-ki-politik.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Adwogi madit adek pi keto ter acel me alama me yoo adek pa mwaka 65 ma kiketo cal iye i Yesaya kabedo abicel gin magi: makwongo, cik me ‘First Mention’; 742 BC, 723 BC ki 677 BC, omiyo mwaka 19 ma igamo kwede mwaka 46. Ento i lok me kare pa Millerite, en obedo i ter ma odwogo; 1798, 1844 ki 1863, omiyo mwaka 46 ma igamo kwede mwaka 19.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Adwogi me aryo obedo bedo mede pa kwena makwako kit ki tic pa Eliya. Eliya obino i cawa me agiki i 1798, ka buk pa Daniel ogolo lacim (Daniel 8:14), ci dok obino i tem pa Got Karamel aa ki 1840 nyaka 1844, ci dok ki keto lacim iye ki teoloji pa yore ki tim i 1863. Eliya obino dok i cawa me agiki i 1989, ka buk pa Daniel ogolo lacim. En, kun poro, odonyo i ceng 11 me September, 2001, kam ma tem pa Got Karamel cako iye, keken me tyeko i cik me Sande ma nino obino. Bedo mede pa kit ki tic pa Eliya konyo ter pa alama me yoo ma kinyutu i Aisaia abiro.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Kit me tong aryo pa lec me piny nyutu ni tong aryo weng lokke ki twero aryo dok acel, acel i cako ki acel i agiki pa piny pa rwot ma abicel i porofezi me Bibiliya. Ka lawi aryo pa cako onyo pa agiki kicwalo gi weng, kiketo gi kacel macalo jo piny acel, ginyutu calo gicako yubu hekalu me Roho i cako, onyo i agiki calo hekalu me Roho ma diini ki politiki. Hekalu ma pe atir obedo cal pa hekalu pa Papa, ka Papa bedo i hekalu pa Lubanga waco ni en keken obedo Lubanga.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Kare ma Piny ma Kacel pa Amerika waco calo drakon i kare me cik pa Sunday, obi tyeko cal man keken; pien obi cweyo ot me lamo ma pe atir, kun kanisa ki gamente kityeko keto gi kacel i opuk acel, ki kanisa obi tye ki twero me kube pa gi.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
I Yesaya kit abicel aryo, Nabi Yesaya okelo nyathi pa en me nyutu lok bot Rwot Ahaz i tung kwer me pii pa adwong ma i wi, i tung puro pa latic me yubo bale.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Ci Rwot owaco bot Isaaya ni, “Wot kombedi me nongo ki Ahaz, in ki Shearjashub, wuowi ni, i agiki pa ol me pi pa kume ma i wi, i yoo madongo pa pach pa lapoyo cal.” Isaaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Nyinge "Shearjashub" tye ki piro ni, "lacer bi dwogo." Lacer pa cako me tic pa Millerites odwogo i tic me Future for America i mwaka 1989. Isaiah ki wodone gintito cako ki agiki, ki rwom pa gi calo ladit ki wod. Gintito roho pa Elijah, ma obedo me loko cwinye pa ludito bot lutino, ki cwinye pa lutino bot ludito. Isaiah ocwalo lok pa Elijah bot rwot marac Ahaz. I ikom tic marac mapol, ngene ni Ahaz ojiko woko tic pa ot maler me Lubanga, ki oyuto cal pa ot pa pako pa Asiriya i kabedo ne.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Obedo yec piero ariyo Ahas ka ocako bedo rwot; obedo rwot i Yelusalemu pi yec apar abicel. En pe otimo gik ma tye kakare i wang Rwot, Lubanga mamegi, macalo Dawudi wonne. Ento obedo woto i yoo pa rwodi pa Isra'el; bene omiyo wuone okobo i mac, kun cal ki tim ma orwate pa jo mape gene Lubanga, ma Rwot ogoyo ki anyim nyithindo pa Isra'el. Obedo oyubu lamal kede ochwilo mo me ayom i wi got madit, kede i got, kede iye yot acelacel ma tye riri. En Rezin rwot pa Siriya kacel ki Peka, wuod Remaliya, rwot pa Isra'el, gidonyo i Yelusalemu me lweny; gigwoko Ahas pire oko, ento pe gilo yone. I cawa manen, Rezin rwot pa Siriya ogamo Elath bot Siriya, ogoyo jo Yuda ki Elath; jo Siriya odonyo i Elath, obedo kany nyo i kombedi. Ento Ahas ocweyo laloc bot Tiglathpileser, rwot pa Asiriya, waco ni, An aye lacoo mamegi kede wu mamegi; bii malo, i war an ki cing pa rwot pa Siriya kede ki cing pa rwot pa Isra'el ma gitye ka yuto woko ki an. Ahas okawo feza kede zahabu ma ononge i ot pa Rwot, kede i mwoc pa ot pa rwot, ocweyo ne calo mite bot rwot pa Asiriya. Rwot pa Asiriya owinyo lok ne; pien rwot pa Asiriya odonyo ikom Damasko, okwo ne, ogamo jo me iye calo laki bot Kir, okumi Rezin. Rwot Ahas odonyo i Damasko me doko tung kede Tiglathpileser rwot pa Asiriya, oneno kabedo me lamal ma tye i Damasko; Rwot Ahas ocweyo bot Uriya jadolo kit pa kabedo me lamal, kede cal me ne, kun cal ki tic weng me cweyo ne. Uriya jadolo ocweyo kabedo me lamal kun cal ki gin weng ma Rwot Ahas ocweyo ki Damasko; Uriya jadolo otyeko ne con ikare ma Rwot Ahas obedo bino ki Damasko. Ka Rwot obino ki Damasko, Rwot oneno kabedo me lamal; Rwot ocake i but kabedo me lamal, oyubu lam iye. Ocwilo lam ma ocwilo i mac mamegi kede lam me kalo mamegi, ooyo pi me lam mamegi, oketet remo me lam me kuc mamegi i wi kabedo me lamal. Bene okelo kabedo me lamal ma gin me kopar ma onongo tye i anyim Rwot, ki anyim pa ot, i atura me kabedo me lamal ki ot pa Rwot, oketo ne i tung ma i lacam pa kabedo me lamal. Rwot Ahas owero Uriya jadolo waco ni, I kabedo me lamal madit cwil lam ma ocwilo i mac me iot, kede lam me kalo me irot, kede lam ma ocwilo i mac pa rwot, kede lam me kalo mamegi, kacel ki lam ma ocwilo i mac pa jo piny weng, kede lam me kalo gi, kede pi me lam gi; ka i kete iye remo weng me lam ma ocwilo i mac, kede remo weng me lam; kabedo me lamal ma gin me kopar obed pi an me penyo ki iye. Uriya jadolo otimo kamano, kun cal ki weko weng ma Rwot Ahas owero. Rwot Ahas ocolo kor pa gin me tic piny, okwanyo dii me yic ki i iye; okwanyo Dii madit ki i but luny me kopar ma tye piny iye, oketo ne i piny i peŋ me kidi. Kadwogo me Sabati ma gicweyo i ot, kede ducu pa rwot ma obedo i woko, owekone woko ki bot ot pa Rwot pien pi rwot pa Asiriya.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Rwot pa Asiriya nyutu rwot pa North, ma obedo cal pa Papacy. Rwot marac Ahaz obedo rwot ma pe kit cal pa Yuda, lobo ma ber loyo ma pe kit cal. Ka Nabi Isaya ki wuowi pa iye gubedo ki bot iye i keng me pye me kumu ma i wi, icente pa pamwe pa latic me yweyo yub, ki lok ni gi ma odong bi dwogo, rwot marac onongo tye i peko madito me lweny me iye piny i kin North ki South. I peko meno, pe okwanyo lok ma Lubanga ocwalo ki kom Nabi Isaya, en odwuo bot rwot ma pe kit cal pa North pi gwoko iye.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Kit ma onongo tye i Isaya 7 nyutu ladit pa piny maleng me cwinya, ma pe kwayo bot Lubanga, ento okwayo Paapasi me rwom me kuc i cawa me lweny me piny. Bwolo pa Ahaz i kom Lubanga onongo nyutu ka otyeko odonyo bot rwot pa tong cen, oketo yit pa tempu pa lubanga pa rwot pa tong cen, dok ocwalo yit pa tempu bot Jadolo madit i Yerusalem; ma bene oketo cal pa tempu ma pe atir i piny maleng pa Gang pa Lubanga. Rwot marac Ahaz nyutu Gamente, ki kuro kwede pa Jadolo madit nyutu rwom pa Kanisa ki Gamente kacel.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Diyo ma adwogi eno nyutu diyo pa rwot pa piny maler me lamo, ma timo tic me woro pa papasi (Rwot me tung acuc) calo-ki-calo, ci ogengo woro adwogi pa ot maleng pa Lubanga. Diyo pa Ahaz nyutu ludito pa Amerika, ma gin yubu ot me lamo ma bwongo i piny maler, ma en macalo ot pa Rwot me tung acuc.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Kabedo me poropheti pa Yesaya 7 nyutu cako me mwaka apar abicel abich pa le me piny, ento dok loyo nyutu kare me agiki pa le me piny. Tye lawi mapol ma romo kwanyo woko ki kabedo me poropheti pa Yesaya 7, ento i kare man wan keken tye ka tic kwede cik ni Kirisito nyutu agiki pa gin ki cako pa gin. Wan tye ka keto kit man i tic, pe pien me cwer cwiny dwong i kom yore pa kabedo me gin matime pa Yesaya 7. Wan tye ka nyutu ni, ka twon pa Republicanism ma ocayo woko oko kacel ki twon pa Protestantism ma ocayo woko, mano obedo nyutu pa yiko hekalu mape atir.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Keto ot me lamo me lamal, ma kiketo ki kit pa ot pa ladit me tung bor, nyutu rek me gin matime ka kicweyo cal pa le ma rac, en aye tem madit pi jo pa Lubanga, ma kwede obityeko yero kit bedo me meregi i kare matwal.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
Rwot onyutu an piny atir ni cal pa le bi kete mapiri kare me temo ogiko; pien en bino bedo temo madwong pi jo pa Lubanga, ma ki kwede kit me kare pa gi ma pe giko bicime.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Man obedo tem ma myero jo pa Lubanga gitye kwede, paka kiketogi alama. Jo weng ma otyeko nyuto bedo atir bot Lubanga kun rwako cikne, kede kwero nongo Sabato ma pe atir, gibedo piny bendera pa Rwot Lubanga Jehova, ci gibinongo alama pa Lubanga ma tye kic. Jogi ma lweko gin atir ma obino ki i polo, ci giyaro Sabato pa Sande, gibinongo alama pa kisolo. The Seventh-day Adventist Bible Commentary, volumu 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Seventh-day Adventists, ma gin “jo pa Lubanga” me Laodikea, tye ki “tem madit” ma timo ne mapwod pe probation ogiko. En “tem” ma myero gi loyo “mapwod pe gin sealed.” Muhuri pa Lubanga kacel ki giko pa probation timo ne i Sunday law. Cweyo cal pa lewic timo ne i kare ma kelo wot i Sunday law ci giko iye. Cal pa lewic, kacel ki cweyo ne, obedo ada ma bi moko bedo pa wa me kare weng. Cweyo cal meno otyeko nyutu ne calo keto yat aryo kacel me cwe lobo acel. Keto kacel pa yat aryo timo ne i cako me lok me United States, ci doki timo ne i giko ne. I cako, yat aryo otyeko keto gi kacel me cwe lagu pa Protestant; ci i giko, yat aryo tye ka keto gi kacel me cwe lagu pa Republican.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
I kare acaki me gin matime pa 1798 dok i 1844, tempu pa tung me Protestant kityeko yubo. I mwaka 19 anyim, pulezideni me acel pa tung me Republican owaco calo otino me rombe, ci ki tim ma kamano ocako yore me yweyo labi, ento en ogolo kwo pa iye. Otino me rombe pa Lubanga otho i Salaba me yweyo dano ki bot labo pa richo, ento en ogolo kwo pa iye. Salaba obedo Nyutu me Yweyo Labi. I gin matime ma tung me Republican tye ka yweyo labi, tung me Protestant pe okwako poropheti me labo. I gin matime pa cik me Sande, ka tung me Republican tye ka dwoko labo me cwinya, tung me Protestant obino tye ka nyutu lok ma yweyo labi.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Pirezidenti ma agiki pa tung me Ripablikan pa le me piny obi waco calo Draagon, ka owaco kamano, tung me Protestanti ma adier obi dongo malo calo bendera. Man kigoyo calo i tunge aryo me lobo pa Rwot me Medo-Peresia, ma atir ki ma me cwinya. Lobo pa Rwot me Medo-Peresia ma atir en lobo pa Rwot ma aryo i porofesi me Baibul, kede lobo pa Rwot ma abicel acel i porofesi me Baibul obedo lobo pa Rwot me Medo-Peresia ma me cwinya. I buk me Daniel, ram me Medo-Peresia onongo tye ki tunge aryo, United States bende tye calo kamano; ento tung ma aryo obino malo ma agiki.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Ka dong acwalo malo wanga, ki aneno; nen, i anyim kume otye dyec dichwo ma tye ki tung aryo; ki tung aryo ne tye malac; ento tung acel ne tye maloyo tung mapat, ki tung ma maloyo obino agiki.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
I i tari pa poropheti me jamni me piny, ma tye ki tunge aryo, tung me Purotesitanti con ki nyutu ma acel; ento, kama myero odongo malo ki tyeko tic, en odwogo i thim pa odiyo me Laodikea. I i tari pa kare ma tung me Ripablikan waco calo nyoka madit, ki keto cik me Sande ma bino kakare, tung me Purotesitanti ma adier dong bi yweyo malo macalo bendera. Gin kende jo Seventh-day Adventist me Laodikea, ma ngeyo temo ma ki nyutu ki yub cal pa jamni, gibi yaro sitampu pa Lubanga ka kare me temo otieko. Lok ma nyutu yo me temo man kombedi tye kinyabo pi jo weng ma mito me konyo kwede.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Elija obino i bot dano weng ci owaco ni, “Tyen adaa un ubed ka yub i tung lok aryo? Ka Ladit obedo Lubanga, wot kede en; ento ka Baal, bene wot kede en.” Dano weng pe gidwoko ne ki lok acel. 1 Kings 18:21.