All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Wun weng, jo mabedo i lobo, kede jo mabedo i piny, un nen ka oketo cal malo i got; ka obuwo tarumbeta, un winyo. Yesaya 18:3.

The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.

Laco ma ki nyiko calo Elija, ka tye ka yabo lok ma ki nyiko calo Musa, okwanyo kwo i yoo ki lagoro ma aa malo ki i bor ma pe tye kongo. Ingec ka gikemo gi piny pi kare ma ki nyiko calo “kwer” pa Musa, ma obedo “yweyo” me Levitiko 26, Roho Maleng odony i ringru megi ma otho ki Lok pa Lubanga. Ci gi otuk, ci kuno gi woto malo i polo. Lok ma ki nyiko calo i polo en Injili ma pe giko pa malaika adek.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.

Kede aneno malaika mapat ma otye ka woto i tung polo, ma obedo ki ngec maber ma pe giko me kobo ne bot jo ma tye bedo i piny, ki bot dul weng, ki bot kwaro weng, ki bot leb weng, ki bot jo weng. Revelation 14:6.

Before Elijah and Moses ascend into heaven they first would stand upon their feet.

Ka pok Elija ki Mose dhi malo i polo, mokwongo gibicung i tiende gi.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.

Janabi acel acel bedo ki wic acel kwede janabi mukene, ki gi weng gubedo kacel i Kitap pa Fweny. Kitap pa Ezekiel opwonyo ni ka Lamo donyo i dano, gicungo i tiengegi.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

En owaco bot an ni, “Wod Dano, bed i twii, abiwaco bot in.” Roho odonyo iyie an ka owaco bot an, omiyo an obed i twii, omiyo an awinyo en ma owaco bot an. Ezekiel 2:1, 2.

Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.

Ezekiel nyutu jo pa Lubanga i cawa me agiki, ma githo, ento gi winyo Lubanga cwalo lok; kun gi nongo Lok pa Lubanga, eno kelo bedo pa Lacoo Maleng, omiyo gi cung i wi cinggi. Jogi ma i Revelation, ma kiketo gi i tho kede kigoyo gi bedo i yo me otingogi i cing pi nino 1,260 ma calo alama, bene gi winyo Lok pa Lubanga, ma kelo Lacoo Maleng i cwinya gi i wii gi, kede omiyo gi cung i wi cinggi. Ezekiel omiyo wa ngec pi ngo en Lok pa Lubanga mane gi winyo, ma i mede kelo tic weng ma kiyaro ki Musa ki Elija, ma otye i tho i yo, dwogo i kwo, kede omiyo gi cung i wi cinggi.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

Cing pa Rwot obedo panga, omyeyi an woko ki Lamo pa Rwot, oketo an piny i tung cawa ma opong ki cogo; omiyo an oyiko ka ki ka i butgi; kany, nen, cogo mapol tutwal i cawa ma oyabe; kede nen, gi otutu tutwal. Omwaco an ni, Wod pa dano, cogo man twero bedo ngima? An adwoko ni, Aii Rwot Lubanga, in keken in ngeyo. Dok owaco an ni, Poro i wie cogo man, ki waci botgi ni, I cogo ma otutu, winyo lok pa Rwot. Eyo, Rwot Lubanga owaco bot cogo man ni: Nen, abitero tipu me ngima obedo i iye, nyi obed ngima; abiketo otwong i iye, abimedo ring i iye, abiciko wunu ki lwor, abitero tipu i iye, nyi obed ngima; eka wun angeyo ni an Atye Rwot. Ento aporo calo ma giketo an; kace aporo, dwon otime, kede nen poto, cogo ocime woko, cogo obino i bot pa cogo pa ne. Ka an aneno, nen otwong kede ring obedo i iye, kede lwor ociko gi i malo; ento tipu pe obedo i iye. Komoko owaco an ni, Poro bot yamo; poro, Wod pa dano, ki waci bot yamo ni, Eyo, Rwot Lubanga owaco ni: Bi ki yamo angwen, i tipu, i pungu i butgi ma gityeko cwe, wek gi bed ngima. Ento aporo calo ma owal an, kede tipi obedo i iye, gi obedo ngima, gi otindo i wi cinggi, lweny madwong tutwal. Dok owaco an ni, Wod pa dano, cogo man en gang weng pa Isirayel: nen, gi waco ni, Cogo wa otutu, mito wa obol woko; kigweyo wa woko ki wa. Ka eni, poro kadi waci botgi ni, Eyo, Rwot Lubanga owaco ni: Nen, jo ame, abi yabo lacu mewi, abi miyo wun wut woko ki but lacu mewi, abikelo wun i piny pa Isirayel. Nyi wun angeyo ni an Atye Rwot, ka abi yabo lacu mewi, jo ame, ka abimiyo wun wut woko ki but lacu mewi; abi tero Lamo me an i iye, nyi obed ngima, abiketo wunu i piny mewunu keken; eka wun angeyo ni an Rwot ma owaco ni, kede abedo tyeo, waco Rwot. Ezeekiel 37:1–14.

Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.

Daniel ki John nyutu 144,000 pa Lubanga i cawa me agiki, ma kikwalo-gi ki cal, ci ki dok cako bedo. John i mo ma tye kobo; Daniel i ot pa leona. Wot me yore ma obedo nyathi pa min-gi me Laodicea kikwalo ki cal, ci dok cako bedo; kamano eno obedo abicel adek ma en pa abicel aryo. En dok-cako-bedo pa kanisa ma abicel acel, ma en Philadelphia, ma dok obedo abicel adek, ento pe en kanisa, ento en wot me yore. I agiki pa kare ma gi odong pe kiguro piny, weko jo ma tye kinyayo i tho-gi opweyo-gi piny, ci gi cungo ki ti-gi calo lwak madwong. Gi cungo pien gi winyo ngec ma i Lok pa Lubanga. Ring ma otho mo keken ma odong i yo pi higa adek loyo opoto woko, dong gin ma obedo odongi en ogongo keken.

“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.

We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.

Myero wa rwate i tic me dwogo wa keken i kwo. Watimo man ki kwano, ki winyo, ki gwoko gin ma kicoyo.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

Dwogo me woro Lubanga matir i tung wa obedo mit madwong pire tek ki mit maŋ pire tek i ikom jami weng ma wa mito. Me yeny man myero obed tic wa ma acel.

The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.

‘Lok’ pa janabi ma doko dwogo i kwo man ki kit me Laodicea i kit me Philadelphia, o aa ki kwena ma nonge i kitap pa Daniel ki pa Revelation.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.

Ka ngeyo buk pa Daniel ki pa Revelation maber maloyo, jo ma geno bibe bedo ki kit pa diini ma mapat tutwal. Testimonies to Ministers, 112-114.

The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.

Tuk me lamo me cik pa Laodicea kiloko ki kwena ma miyo ngima. Kwena me Nyuto pa Yesu Kiristo obedo kwena me teko me cweyo pa En, ma pire tek obedo teko pa Lubanga pi gwoko kwo me jo weng ma gigeno.

“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 legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.

Dini me cik obedo dini ma oceto cen, macalo ma Adventisim oweko kit me cako, kacako ki mwaka 1863 kacel anyim.

“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

Atero lapen na piny, ki aketo malo cwinya na i lamo, ni Rwot opumu i jo pa en ma gicopo dwogo woko, ma tye calo cogo ma ojwi, pi gubed ngwec. General Conference Bulletin, February 4, 1893.

Jesus is “the faithful witness” in the Revelation.

Yesu en "ngat ma nyuto ma oribe" i Buk me Kwena.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.

Coyo bot malaika me kanisa pa jo Laodikea; Amina, shahidi ma kigeno ki ma adier, cakke me yub pa Lubanga, owaco ni: gin magi. Nyutu 3:14.

Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.

Sister White onyuto wa ni en Yesu keken obedo “witness ma atir” ma omiyo “testimony ma atir, otum” bot Jo Laodikea ma otho i golo cik kacel ki lapor; kede ni, calo kwena ma ocwalo i bolo me juka ma oyi ma otho, kwena eni kelo yik.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

Apenyo tyen pa kayo ma aneno, ci konyutwone an ni obino kelone ki lok ma atir ma kiwito oko ki nyig pa Janeno ma Atir bot jo Laodicea. Man obitimo tici i cwiny pa ngat ma orwako en, kede obiweko ne yubu malo alama kacel ki yaro lok ma atir. Jo mogo pe gibiro rwako lok ma atir man. Gibiro gengone, ci man aye ma obikelo kayo i tung jo Lubanga.

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.

Aneno ni ranyisi pa Janeno ma adier pe owinjore kata mo manok. Ranyisi ma pire-tek, ma iye me anyim pa kanisa ocungo, kicwero pire-tek; ka pe, kikwero weng. Ranyisi man myero odugo dwogo cwiny ma piny; dano weng ma yie kwede adier gibiguluwo ne, kede gibiyweyo.

“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.

Malaika owaco, "Winyo!" Pe acel, an awinyo dwon macalo gin me yot mapol, ma weng gicoyo rwom maber, ma lamal ki irwate. Obedo loyo yot mo keken ma obedo an awinyo, calo ni opong ki kica, gucwiny, kede yom cwiny ma cwalo malo, ma maler. Ometo i kom an weng weng. Malaika owaco, "Nen!" Enon paro an owupe bot dul ma an oneno con, ma gibogo matek. Kinyuto an gi gin ma an oneno con ka gi koyo ki kwayo i peko me cwiny matek. Dul me malaika me gwoko ma obedo itungogi omede woko, ki gi ocakke ki gin me lweny ki bot wi gi oo i iwi tunggi. Gi woto ki yore marwate maber, calo dul me jo lweny. Wanggi onyuto lweny matek ma gimako, kede teko me peko ma gi okalo woko. Ento wanggi, ma kityeko miko gi cal me peko matek i cwiny, kombedi gicingo ki can ki dwong me polo. Gi otyeko oloyo, ki ne oyawo botgi apwoyo marwate madit kede yom cwiny maler macwic.

“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.

Lim pa dul man odoko manok. Gin mukene oyuyo woko, ki weko gi i yo. Gin ma pe gitere, ki ma cwinya pe gicenyi i iye, ma pe gineno mede ki jo ma gimiyo dwong lonyo ki gwoko-kwo, macalo ni gicako kwayo pire tek ka gicwer i iye, pe ginenongo; ki gi oweko gi i ngeye i bwoc, ki kabedo-gi opong oyot-oyot ki dano mukene ma gikwanyo gin ma tye atir ka gubino i dul. Malak marac kombedi gupungu gi, ento pe gi tye ki twero mo i wi gi.

“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.

Awinyo jo ma gubo kit me lweny gicoyo adiera ki twero madit. Otyeko timo tim. Jo mapol gubedo gikobo—dako mogo ki laco gi, ki lutino mogo ki lunywalgi. Jo ma maleng i cwiny ma kityeko gengo gi ki winyo adiera kombedi giketo lwetgi iye ki cwiny matek. Lworo weng pa jo megigi oceti, ki adiera keken ema omalo i wanggi. Gubedo gicemo ki giceko pi adiera; en obedo ma mit loyo ngima, kede ma rwate tutwal. Apenyo ni, “Ngo ma omiyo aloka madit man otime?” Malaika odwoko ni, “En obedo kudho me agiki, dwogo cwinya ma aa ki i wang Rwot, dwok madit pa malaika me adek.” Early Writings, 270, 271.

The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.

Lok ma atir bot Laodicea, ma kelo yweyo lwak piny ka yubu matek otyeko, en aye lok bot dogola me cok me jo ma otho ma opoto, ci cok magi gitye calo lok me Mose ki lami lok Eliya, ma kikwanyo-gi kwo i yo i dwe July 18, 2020 ki tinyo ma obino ki lacer mape giko.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

Myero waco lok ma maler bot kanisa me wa ki kit pa tic me wa, me miyo jo ma tye ka cod weyo cod.

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

Ka lok pa Rwot kageno ki kigwoko, wa bidonyo anyim maber tutwal. Wanen kombedi mit wa madwong. Rwot pe twero tiyo ki wa nyaka opumo bedo i kom maboke. Awinyo lok ma owaco: 'Ka pe tye goro ma piny pa Roho pa Lubanga i cwinya, ki ka pe tye teko ne ma omiyo bedo, lok adier bedo calo barua ma otho.' Review and Herald, November 18, 1902.

We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.

Wan otyeko nyutu ni alama me yo angwen ma gicoyo gin matime pa dundo abic aryo, gicoyo i rek me yubo weng. Rwate ki mano, tye ada ni i rek me yubo acel acel, alama me yo angwen acel acel gicoyo kit me poro acel keken. Ki Moses, kit me poro i alama me yo angwen ma turo calo dundo abic aryo obedo cingruok ki jogi ma kiyero. Ki David, obedo Sanduku pa Lubanga. Ki Kirisito, obedo tho ki cier. Ki jo Miller, obedo cik ma waco ni nino calo higni.

With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.

Pi Future for America, en Islam. Islam i ceng 11 me September, 2001. Dok en Islam i ceng 18 me July, 2020, ki nyutu ma pe otum, poto me cwiny me acel, kacel ki cako kare me kuro. Alama me yo ma adek ma cwalo lwak madwong ma ocweyo tung en lok pa yamo me angwen, ma nyutu Islam, "farasi ma cwiny rac" me poropesi pa Baibul.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo ne.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

Wa bi nino i wang bur atir me piny ma pe otum? Wa bi bedo ma pe i cwiny, ki otutu, kacel ki tho? Oo, ka wa nongo i kanisa wa Tipu pa Lubanga, ki yamo pa Lubanga ma En opume iye i jo pa En, me gicung i tinggi megi ka gubed ki kwo. Myero wa nen ni yo obedo ma cuke, ki bur obedo ma cuke. Ento ka wa donyo kudong i bur ma cuke, larone pe tye agiki. Manuscript Releases, dul 20, 216, 217.

Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.

Kombedi ka Eliya ki Mose gicungo, giketo gi i polo macalo lacar.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.

Ci gin winyo dwon madit ma aa ki polo, ma owaco botgi ni, “Bi malo kany.” Gin ocito malo i polo i kome; lamogi nene gi. Revelation 11:12.

We will address the ensign represented by Moses and Elijah in the next article.

Wa bi pur ikom bana ma kinyuto ki Mose ki Elija i coc ma anyim.