As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Calo cal tic meacel me wiye acel i kin ariyo wiye abicel ki angwen alufu, Peter tye ka cung i Panium i mwaka 2026 ka tiyo me yubo lok me poro ma pe atir me dwe 18 July, 2020. Tic ne iyo kwede i yoo eno rwate ki tic me Josiah Litch me yubo me dwe 11 August, 1840, ki tic me Samuel Snow me nyuto dwe 22 October, 1844. Yubo me Litch omiyo cing me kwan pa malaika me acel obed ki teko, dok me Samuel Snow omiyo cing me kwan pa malaika me aryo obed ki teko. Miyo teko i kwan pa malaika me acel ki me aryo tye kacel ka nyutu kit me miyo teko i kwan pa malaika me adek. Kit pa malaika me acel ki me aryo kinyuto i malaika me adek calo rwom me kacel pa kwan me ngeta ma aa ki woko ki kwan me iye me koko me dyeworwen pa parable me nyako apar.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
I kare me tic pa profesi ma tye ki keto tic adek, me acel ki me adek, ma bene gin acel i cako ki agiki, bino kwanyo kit ma rwatte. I kare ma pe olal, owadwa acel oyabo adier mapol ma rwatte ki can me acel i Niyabo 9, ma ka kiketo i tic i nyim cik me Alfa ki Omega, ginyuto pwonnyo mapol matek mukene pi “yeng-yeng me piny” i Niyabo 11. Cik me Cengceng i Amerika me United States en “yeng-yeng me piny” ma otimme me acel i kare me Revolution me France, ka France, ma ne obedo acel ku i kin wii acel me ten ma oketo wang tic pa kit me profesi me Roma me peka i buk me Daniel, ki obalworo piny. I meno, cabitara me 11 waco ni but piny me apar me taon odok piny.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ka i kare acel nino dwogo olwongo maduu otyeko, ka acel me apar pa gang-dit ogwe, kede i olwongo eno dano alufu abiriyo kacel abino ryeri obale; ka gin ma obedo tye pe ki kwanyo, obino cwer cwiny, kede gucako miyo deyo bot Lubanga me polo. Apocalypse 11:13.
Immediately after this verse Islam of the third woe arrives.
Cekceto lacen eno, Islam me can aryo me adek obino.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Acan mar aryo otum woko; ka nen, mar adek tye ka bino oyot. Revelation 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Jo ma ocako ayika neno ni “wac me adek” obedo ni bino ceng acel cut ki lacen “wac me aryo,” ento lok ma gitye ka loko ni “oyotoyot” tye ka nyuto gin ma bino cutcut ki ma pe gitye ka tamo, ma en aye kit me atem me cwercwiny ma jo Islam pwod ka timo. Wac me adek pe obedo me aa i nino 22 October, 1844 calo jo ma ocako ayika neno gubedo ka tamo, ento ka obino, obedo me aa “cutcut ki ma pe gitye ka tamo,” calo otimme i 9/11, ci man omako cako me pwon me wang cing pa jo alfu acel ki mia angwen ki pyera angwen, ma tum ka gitye ka gengo ne cok i kom yot i nyima me yeko lobo me cik pa Sunday.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Yeng-yeng pa lobo” me cik pa Sande obedo yeng-yeng pa lee me “lobo,” ka 9/11 onongo oo, Lanyut White onyuto ni Obanga oa malo me “yeng lobo matek loyo.” I kare me acakki pa pwony me kany ki i agiki ne, lee me lobo kiyeng-yeng, ci dong “yeng-yeng maduong loyo.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Man pe an atye ka owaco. An awaco ni, ka aneno ot madit-madit tye ka cako malo kany, bur acel nyuma bur mukene, ‘Gin marac mapol beneibedo ka timore ka Rwot obino kwoore me yegoyego ngom matek!’ Eka lok me Niyabo 18:1–3 bibedo atye ka otur.” Review and Herald, July 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Rwot “cako tye” ka tye ka loko i ticce me ceng pa lwongo pa lutino lwak, calo ma obedo ka gucoto Stefano ki wii, kacel ki nino 22 Oktoba, 1844, ka bikwanyo me kwero pa luwot gucako. Ka bikwanyo me kwero pa luwot ma tye ka kwo gucako i 9/11, Rwot dok ocako tye, dok en oyengo rwom me piny, calo biwoto i agiki me tyeko me kwanyo alama pa jo mia acel ki apar angwen ki angwen, ka en oloko ticce me ceng pa lwongo pa lutino lwak kiwoko ki i Kanisane ci i rwom pa romme mukene me jo ma pud tye i Babilon.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Gin ma owadwa Daniel onongo tyeko nongo, obedo kit ma waraga me can me acel, ma rwatte ki caden pa “yungwiny madit” me dog tic acel ki acel, i rwom me rwatte ki gin ma obedo i lok me tarihi kacel ki ngec pa joma dong gucako tic, ikom tarihi ma otimme me tye ki can me acel.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Kad i anio me abic ochako dwogo, an aneno lakalatwe ka odog ki i polo moni piny: kede rwot ne omiyogge lagony me doo me abila ma pe tye ki agiki. Eka ogolo abila ma pe tye ki agiki; dym odongo aa ki i abila meno, calo dym me kic ma dit; kede ceng ki yamo opong ki oscuri pien dym ma oa ki i abila. Eka aa ki i dym meno, okok oyotwo i piny: kede ne omiyogi teko, calo ng’wen me i piny tye ki teko. Kede ne kikonyogi ni pe myero gikwanyo lum me piny, onyo gin mo keken ma lango, onyo yat mo keken; ento dano keken ma pe tye ki anywali me Lubanga i wang cinggi. Niyabo 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Jo mukwongo bene giwiro ayera me jiwoko me ayat man bot gin acaki i kome me lok me yatac ma ocako me tero Mohammed, ngat ma onywalo i mwaka 570, oketo kuc ki kanywal pa jo rok i mwaka 606, oyubo pwony me mukwongo me pwoc i mwaka 610, olok odok anyim i Medina i mwaka 622, ocako lweny me en i mwaka 624, ci oto i mwaka 632. “Dog otuno pe iyer” i lok me porofeta cwal tye ka nyuto nyuto manyen pa Satan, ento Mohammed ocako i Arabia, ma bene ngene calo dog otuno pe iyer pien akaba pa tim me lum tye lacen matek.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed odoko rwot me lanen, onyo calo ginyingone ni, “ngat ma genne” i mwaka 606, ka otyeko pwonyo lweny ma obedo i kin dogola mapatpat ma ne gitye i cwercwiny ikom ngat ma myero oyubtwe me dok cweyo “got macol” ma obedo got me tung me Kaaba. Kaaba en ot ma kitenge calo cube (meno pe, nying “Kaaba,” ma i leb me Arabic tego ni “cube”) ma tye i dye kin Kacok Madit me Mecca i Saudi Arabia. Bore tye calo fit 43 i malo, fit 11 i lacam, ki fit 10 i bor, kigero ki got me granite ki marble, ka lacoo me hariri macol ki cotton tyen kwede. Kaaba ne tye kare malubo ka peya Muhammad obino, dok calo cike me Islam, okeny dong iye me acel ki Abraham ki wode Ishmael calo ot me lwongo pi Lubanga Acel keken (Allah). I mwak mapol ma owoto, ot man opong ki balubaale, dok dogola me Arab ogtiyo kwede calo ot me lwongo me peka.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kaaba en aye ka marac me cuny me piny me Islamu—ot acel ma yor, macon, ma twero cing acel me Yamo acel, rwatte, kede amora i kinye niye me Abrahamu ki Islamu. Jo Islamu pe gineno go calo “ot pa Katonda” i gin atir, ento gineno go calo kabedo ma Lubanga oyiko ki i kom me tye me lamo. Tic pa Mohammed i kare mo ka Kaaba ononge kwo, ka dong oyubo dok, aye kabedo ma cwak pa rwotne ocako iye.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Apii marac marac oneko Kaaba, dok jo kakwaro me Quraysh gicako dwoko me tedo ne. Ka kare otyeko me kelo Kidi Macol (Hajar al-Aswad) dok i kabedo ne me kona, dogola mapatpat gikwanyo lok keken pi ngat mo ma ber bedo ki wor me keto ne. Giyubo ni dano ma bino donyo i kabedo meno acel ka acel obed ma ocako moko lok. Muhammad odonyo, dok onongo ogengo lok meno ki ngeno: Oketo Kidi Macol i kom atar, omiyo lakwena acel acel ki i dogola ducu gitingo ne kacel, gikweyo ne kacel, ka en kene dok oketo ne i kabedo ne. Gin man omiyo iye wor maduong ki nying Al-Amin (“Ngat ma geno twero iye”) i kin jo me Mecca. Man obedo acel i kin tim mapire tek ma otime mbele pa kwan pa lanen giwaco i timelain mapol. “Kidi Macol” obedo kidi me cako ma Mohammed oketo, en ma obedo rwot pa lanen maleng i kom Islam. Kidi me cako macol nen calo lok me goba ma pat ki Christo (kidi me cako me ada), dok bal pa ot Kaaba nyuma me mwaka mapol me keto nyigi bo lobo i iye bene Mohammed ema ogengo.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
I nyuma ka Quraysh ocwalo Tic me Kube me Hudaybiyyah, Muhammad otero anywal me lweny me jo Muslim aryo romo 10,000 ka oo i Mecca. Dyer ne owilo kene ma pe gi lweny madit. Ka dong Muhammad odonyo i Kaaba, obalo jami me baal 360 ma tye iye, ci odokcako rwom pa kabedo man pi woro Lubaŋa acel keken (Allah). Omiyo, Mohammed, rwot me Islam, oketo lwang me acakki, dok ocero tempel ki baal.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Tye teko adek ma aa ki i bur ma pe tye ki agiki i buk me Niyabo, dok acel ka acel i kin adek gi ripo Kristo ma pe en ada. Satana, dragoni, neno me bedo calo Ma Lacel Malo Duku, ka obedo i kom tron ma pire, ki i kom kanisa ma pire.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Itye dong ma iopoto ki i polo, in Lucifer, woda me ceng me okinyi! Itye dong ma igwayo piny, in ma iworo cing i lwak! Pien itye kwo i iye ni, “An adwoko i polo, an anywalo kom abila me an malo kato lakwena pa Lubanga: bende anabedo i got me lukwor, i tung me anyim me norte: anadwoko malo kato i got me obute; anabedo calo en ma Malo Adwong.” Ento ibi kelo piny i inferno, i tung me dog poto. Isaiah 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Lok onyo me atim‑Aca obino ki i ot marac ma pe tye ki agiki i Niyabo apar ki acel, ci lee me Katolika odoko ka aa ki i ot marac ma pe tye ki agiki ka yara ne me lyeto loyo iromo kelo cango.
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. Revelation 17:8.
Lubanga ma i neno ni onongo tye, ka dong pe tye; dok bino nyutu ka aa ki i dog ot marac ma pe tye ki agiki, eka bino wot i atalak; ki jo ma bedo i lobo bino wang-tyeko, jo ma nying gi pe ocoyo i buk mar kwano mar ngima aa ki i cako pa lobo, ka gin neno lubanga ma onongo tye, ka dong pe tye, ento dok tye. Niyabo 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Rwot mar Catholicism tye ka nyik i kom trono pa piny i kare me cik pa Sunday, ka kony pa rwom adek odoko keto i tic. Calo dragon, Catholicism twero pingo ni en aye Katonda, calo Paul ocako nyuto maber adada.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Pe obedo dano mo keken ma timo wu bwola i yo mo keken: pien nino eno pe bino ka dong pe tye kwede kwo cwer me lwongo acel, ka dano me bal dong pe otyeko nyuto woko, wer me atwal; en ma kwero dok oyilo en kene malo loyo gin ducu ma lwongo ni Lubanga, onyo ma lamo; ci en calo Lubanga bedo i ot me Lubanga, ka nyutu en kene ni en Lubanga. 2 Thessalonians 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Calo ajwoga, ley me Katolika en antikristo, aryo duc gi kwano ni gin Lubanga, kede aryo duc gin ki kwanyo me gikwanyo piny me agiki ma rwate ki caden megi me Ican, pien ajwoga kikwanyo iye Gehenna, dok ley en wode me laloc. Laloc bedo kwanyo piny me agiki.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Cik ma antikristo tye kwede me timo lok me keto anyim ma en ocako i polo, bi mede ka tyo i iye lutino me kwede.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ki i pope me Roma, tic acel eni otyeko kelo i kwo me piny kany, calo ma otyeko kelo i gang me polo ka pe pud ogolo rwot me oscuriti. Satana onongo oyeto me lokko cik me Lubanga i polo, kacel ki mede cik mukene ma oa ki en kene. Otyeko cako yub me ngec pa en kene i wi yub me Lacwec pa en, kadi pe otyeko keto mo mito pa en i wi mito me Jehovah; ki yo man, i kit ma atir, oyeko twero ni Lubanga twero bal. Pope bene tye ka cako yo acel ni, ka oyiko ni pe twero bal, oyeto me rwato cik me Lubanga me rwatte ki yub pa en kene, ka opwoyo ni en twero kwanyo bal ma en opwoyo ni en neno i cik ki cik-nyig me Mukama me polo ki piny. I kit ma atir, en owaco bot piny ni, An amito miyu cik maber kato me Jehovah. Ku marac mada eni bot Lubanga me polo!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islam, ma kikony ki Mohammed i lok me kare me pier abicel ki aryo, bene o aa ki i bur ma pe iye agiki cawa lakwena ma omiyo ne Mohammed oyuto tic. Ka oyabo bur, “lyel” o aa man opoko ceng ki yamo macol. Lupwonye me acongwen owaco ada ni “lakwena” ma oyabo bur obedo lweny me Nineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Ka wa tye ka wa tye ka nywako i kom neno me pionia i konteks pa tiyo adek me porofeto i lok mukwongo adek me Revelation capítulo abiro ki wiye acel, wa nongo kit ma porofeto me lok magi, ma kelo cing me kiromo mukwongo, tye ka nyuto kit me porofeto me kiromo me adek ma bino “oyotoyot” i kare me yeco madit. Cik me Nino pa Lamal tye ka kinyuto ki lweny pa Nineve.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Peter tye kwo me yubo lagam ma pe atir i kom cigi me mac ma obino i Nashville, kede enene neno ni tic ma atir me keto kwena me Ellen White i kom cigi me mac ma obino i Nashville, keto cakke me “kwanyo pa taon alipiri ma pe romo, ma kimiyo ne baal i ba ba bo me baal.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Bolo me kwo icel me Nashville nyuto cako me kare me atwal i kom gangi, ci bene nyuto cako me tito kwena me poto cii me dyeworwen mapol. Kwena man cako ki lweny me atematem ma pe obineno ki ii Islam, ci kare man tum ki lweny me atematem ma pe obineno ki ii Islam i kare me yeny piny maduong. Kare me tito poto cii me dyeworwen nyuto agiki me kare me kany me alama me jo mia acel pi angwen ki aryo apar angwen, ma ocako ki lweny me atematem ma pe obineno ki ii Islam i 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Ka cingo pa alufu mia acel ki aparo angwen ki angwen kacake kun rwatte ki laine pa Balaam ki osi, kama ceke tye iye adek ma tum ka rwatte i cik pa Caŋ Nino, ento kama rwom me aryo me cwercwiny ma pe gubedo ka laroo iye cako iye October 7, 2023 ikom ngom mamon awobi mamiyo ber tutwal, ka dok i twol me bolo mac pa Nashville. Lain ducu rwatte, dok Peter ngeyo ni yubo woko me ada man, ma kitye ka nyutu gi calo dano ma yweyo buru pa labongo ka canyo adyere ma opok opok ka kidiro gi i casket, en tic pa Layon me kaka pa Judah.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Rwot Abwola me Yuda nyuto ni lok me Peter ma ocoyo maber pa Nashville obedo tye ka time me agiki me kido cing pi cing me jo alufu acel ki mia angwen wi dyere acel romo, ma kinyutu iye i historia ma piny pe ongene ma iye Daniel apar ki acel, akec me piero angwen; ka dok adwogo i yo ma pe ongene mapol, i but historia ma kinyutu i piero apar ki acel nyaka apar ki abic me caber acel ma en. I piero mago, lweny me Raphia ki lweny me Panium tero i cik me Ceng Pa Nino me piero apar ki abicel, ma kinyutu ki lweny me Actium. Ka lweny me Panium oromo kacel ki lweny me Actium i cik me Ceng Pa Nino, lweny me Nineveh dok tye ka apwoyo.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Lagony” ma kimiyo bot Mohammed, kabaka me Islam, ma nyingone pe keken obedo kit me Islam, ento bene obedo kabedo me buk atic ma kiguro ki lweny me Nineveh. Nying kabaka man “i leb Hebrew obedo Abaddon,” dok “i leb Greek obedo ki nying Apollyon.” Greek ki Hebrew tye ka tito matek Testamento Macon ki Manyen, dok gilwongo wa ni Abaddon lebone obedo “kabedo me buk atic” dok Apollyon lebone obedo “jami buk.” I but wer apar ki acel me Niyabo apar obedo ni kabaka ma iye Islam obedo Mohammed, ento bene obedo “malaika me dog ot marac ma pe tye ki agiki,” ma en obedo Satan. Kit ma pope obedo antikristo calo ngat cing lacuc me Satan i piny, Mohammed bene ilub me alwak keken ki Satan, malaika me dog ot marac ma pe tye ki agiki.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
I kare me cik me Nino me Yec, rwom me adek oweko i kom dunia, ci kwo marac ma gityeko cako i kom bupapa i mwaka 1798, ma nyuto agiki me Ceng Cingic, cango dok ye. Ka kwo marac ocango dok iye, kare me aryo me Ceng Cingic bino, ci i nyik me lobo madit ma en cik me Nino me Yec, Islam dogo lagony, ci lyel ma calo ki i tung piny me lyeto polo ki lakwena, pien cingic dok dawo. Lweny me Nineveh dok timore i kare me cik me Nino me Yec, pien en aye lagony ma kelo kare me aryo me cingic. Kanyo, lok pa gweng me woro baibuli kore gitye ki gubedo lacen me gweng. Kanyo “loc me twero ma tye ka tic” tero twero ne lung, pien lyel pa Islam ma cing piny i kom polo ki lakwena i lweny me Nineveh calo tung piny ma lyeto matek. “Tung piny ma lyeto” obedo gin acel i kubo pa Lubanga ki Abraham.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Ci obedo ni, ka ceng opong woko, ci piny odong macol, nen, adyel ma tye ka dhoho cu, ki atuk ma tye ka lyeto, ma owot i kin otin-otin mago. Genesis 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Atuk ma cii ma owoto i kin cingo me lagwok pa Abram nyutu wii dyer me Ijipt ma kiketo i yoo me lok i akeca apar ki adek.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ci owacci bot Abram ni, Nge maber adaa ni nyikwaroi bibedo welo i ngom ma pe obedo megi, kadi bibedo ka tye tito tic botu; ci gin bibedo ka canyo gi pi imyaka piero angwen. Genesis 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Ciko ma lyeto matek,” calo ciko pa Nebukadnejar ma i cuk me adek i buk pa Daniel, twero bedo cing me nyo twol ki tiyo me wat, calo kit ma obedo kwede pa Shadrak, Meshak, ki Abednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Ento calo lakalatwe i polo ma twero i yoregi ma kicikogi, yub pa Lubanga pe ngeyo ryeko onyo yot. Dwor ki cal me mudu ma dit ki atim ma otu, Lubanga okelo ni Abraham ni jo Israel obedo i bute i Ejipt, dok owaco ni kare me bedo kwogi ma pe obedo ganggi obedo mwaka piero angwen. “I ngeyo man,” en owaco, “gin obyeko wuok ki jami mapol.” Genesis 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Ento Mukama obedo okwayo wun, kede okelo wun ka oo i yat cing ma nywal adwong, aye i Ejiputu, me bedo bot En pe acel me mwolo, calo wun tye en aye nikare man. Deuteronomio 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Lyeto ma opwonyo ceng ki dwe ka lagony me lweny me Nineveh ojuko, nyutu cwercwiny ma tye ka cako matek i kare me cik me Sunday. Ci cwercwiny me Cok Muceng dong tye ka iromo doki. Lupionia gineno kore ni lweny me Nineveh obedo “lagony” ma okelo Islam i istorii me profesi calo can me acel i mwaka 627. Lweny no obedo i kin Rome ki Persia, kendo onyutu loc me Rome, ento obedo gin ma lwongo ni loc me Pyrrhic. Loc ma adwene ne obedo me ayom, ento i adwene me ada tye ka kelo akec bot ngat ma oloc. Lok man oa ki loc pa rwot Pyrrhus me Epirus. Ka dong olwenyo lweny aryo kun tic ki Luruoma (Heraclea i 280 BC ki Asculum i 279 BC), en oloyo jolweny me Roma, ento oteko bute kwen mapol atika me jolweny me en kene. Calo lok me wang acel owaco, ci en dok owaco ni, “Ka wa nongo loc mukene calo man, wa dong olal.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Lweny pa Ninive obedo lubwiny me lweny ma tye ki yub mapol pi Roma, ento ka otum woko pe Roma onyo Persia pud gitye ki teko me kwanyo gin mapat mapol me kwo cing ki cing i kom dwong me Islam ma bino. Persia en United States, dok Roma en upapa, i tim me cobo ma kombedi me lweny pa Ninive. Medo-Persia calo twero ma tye ki rogi aryo, kicako nyutu twero ma tye ki rogi aryo pa United States. I kare pa cik me Sunday, United States obedo awene ka roc acel keken, pien i yo ma tero i cik me Sunday, cal pa lee ma lweny oket woko dong kikelo, dok keto kwede en rwate me rwom rogi aryo magi bot acel. I buk Daniel babbe 8, tye rogi aryo ma nyutu bwal me Medo-Persia, dok roc pa Persia otye ka aa malo i ngecen.
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.
Itye acako awot wangena malo, aneno; ci nen, twolo obedo ka i wang poto, ma otino kede tung aryo; ci tung aryo-go bene dit; ento acel dit moloyo mukene, ci ma dit moloyo-go obino lacen. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Adoo dyere me Amerika me abic pa Republicanism ki Protestantism rwate bedo acel ka kanisa ki gavumenti rwate me cweyo cal me lela. Cweyo man romo adwong gin tyeko adaa ka cing-rwot me lela kicwalo me tic kwede i cik pa Ceng Icaac. Man nyutu ni Adoo dyere me Amerika i cik pa Ceng Icaac tye but Persia keken. Persia ki loyo ki Roma i lweny pa Nineveh. Kit ma Roma loyo kwede Persia tye gin ma pire tek i lok me gin mukato, pien obedo pi yubo ki yot me Heraclius, Kabaka pa Roma.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Ka lok acel, Heraclius otiyo cing me gonyo ki cwercwiny me pinyacel, pe ka rwate ki cing me lweny me kwo pa wang acel acel ka iye odonyo anyim. Ticce me tye me cako pinyacel man gicoyo i yo me lok me gin ma otime kare ma lacen. Pinyacel no obedo ki cing me en me yero me cako lweny i kare me ton, gin ma pe obedo ma jwi i kare me kare magi ma dong oloko me jami ma otime, ento pe ogik kanyo. Heraclius ocako donyo me lweny ne i dyer me pakati pa September 627 ki i kabedo me norte (gore me Armenia ma tye i got). Ka pe oyubo yo ma dano weng gityeko pur me en me cako me dok anyim anyim ki i kabedo me tim me south ma twero cing i cing i ngat ma bedo i ot pa Persia ma tye i Ctesiphon, en otiyo yo me bul malac, odok ka cito i kabedo me southeast i yo me but piny (lapok me kare-ni me but pa Turkey-Iran). Ka dong en odok i kabedo me south ki west, ka kato Abol me Great Zab i nino me 1 December 627. Man oketo jolweny ne i Pleta me Nineveh (i dog abic me oriental pa Abo Tigris), cok ki kam ma opye pa Nineveh me kare mukato. Tic man obedo me cito ki i south dok i north ka rwate ki jo Persia—gin ma obedo me ngec me atura ki yo ma jo Persia pe gityeko tamo. Gityeko tamo ni en obiro medo piny i south cing i Ctesiphon. Man oyeko laco me lweny pa Persia, Rhahzadh, ka pe otamo kwede, ci omiyo en oywako me gono Heraclius i but piny ma pe ber bot en. Omiyo jo Roma gibedo ki twero me yero kabedo me lweny i tim me piny ma malal pyer pyer cok ki Nineveh. Yo man ogengo jo Roma me pe gwokore i kin jo lweny pa Persia, kadi pe gitye ki yo me kat i kare ma mite. Ka gicako man ki lwor me kulu ma tye i nino me lweny, ka dok ki tic me dok cen me byeko dano i kare me lweny kikome, bene ne tye yo mapol me pinyacel. Donyo man me ton ma pe olok cing ki yo me ngat me kato i but piny ma tye i iye pa Persia omoko dong pe i kare me jami ma Heraclius otimo i lweny. Omiyo cwiny jo Persia peke, ci ocwako matek me konyo me loyo pa jo Roma i lweny malac ma oromo kare malac.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“I lweny me Nineveh, ma olwongo piny matek cawa acel odoko ka oo i cawa apar ki acel, gilwongo coc me lweny dwe me marac piero abicel ki aboro ki i jo Persia; kanyo pe kiwoto coc ma twero bedo ma opwodho onyo obalo. Dul me lweny gi ma dit tutwal, kigoyo gi piny wang acel acel; dok jo ma gwoko lweny (jo Roma), ka gipato cwercwiny gi me guok pa gi kengi, gubedo ka otino dyewor i wi poto me lweny. Mogo ki ot pa rwot me Assyria, oyabere pi jo Roma pi kare me acel.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Lacayom me Roma pe olongore ki kwone ma en oo, dok i kare acel, ki yo acel bene, yo oyubiwone pi jo Saracen mapol mapat ki Arabia, calo twol ma oa ki kabedo acel, ma ka dong tye ka wotgi, gibalanyo pwon me Mohammedan ma piny odarko kede ma timo jo obedo i bwola, ci oyot oyot gibedo piny lung i imperia me Persia kede i imperia me Roma.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Cal ma rwate i kom adwogi man pe twero mito gin mo ma opor loyo cal ma kiromo tye i lok me agiki pa cabit man ki i Gibbon, ma kiyee lok ma okwongo ki i iye. ‘Kadi bedi ni kiye cwo me lweny ma oloyo i bwo cal pa Heraclius, temo man ma pe tye kit ma rwate nen calo obalo te mamegi loyo ka ocako tic ki iye. Ka kabaka ne oloyo i Constantinople onyo Jerusalem, gang matidi ma pe ngene i doggola pa Syria kiworo ki bot Saracens, dok gubalo kacel i butu jo-lweny mogo ma guwot me konyogi,—gin ma kare mapol timme dok matidi tutwal, da pe obedo ni pe twero paro iye, ka pe ni obedo cako me alokaloka madu. Jo-rwok man gu ne lulubirira pa Mohammed; tekcwinygi ma opong ki furifuri no oweko aa ki i tim; dok i myaka aboro me agiki pa rwom-cwal me rwate pa Heraclius, Heraclius olwoko bot jo-Arab tim-adi ma tye tye acel ma en owot owot kelo ki i bot jo-Persia.”
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Tipu pa gwoko ki pa nywako mor ma pe otimo ka iye polo,’ obedo ka olonyo i lobo. Bur ma pe tye ki agiki pe obedo ki gin mo keken ma mite me yabe en pe kica; ki kica man obedo poto pa Chosroes. En okwanyo, ka tye ki nywal ma kwede, waraga pa dano acel ma pe ngene manot i Mecca. Ento ka en, ki i “lyel pa ducu me deyo pa en,” olokke odok i “ot cing pa mudok” ma wang mo pe twero ngeyo iye, nying pa Chosroes olwongo bedo ka obot piny i wang nying pa Mohammed; ki dwe ma cal ki cwero obedo ka tye ka kuro keken cako tung pa en nio ka lakalatwe poto. Chosroes, i nge piny pa en ducu ka ocwalo woko ki ka oywalo twero pa kwaro pa en, ogwoko en ki cing i mwaka 628; ki mwaka 629 ocako pwod me “lubo Arabia,” ki me “lweny mukwongo pa jo pa Mohammed kwene gi kwaro pa Roma.” ‘Ki malaika me abic opuu turumbeta, ci aneno lakalatwe ka opoto ki i polo ducu too i lobo; ki ne omi bot en kica pa bur ma pe tye ki agiki. Ki oyabo bur ma pe tye ki agiki.’ Opoto too i lobo. Ka nguvu pa kwaro pa Roma otum woko, ki kabaka madit pa Cam onino oto i ot cing pa mudok pa en, kwanyo me gwoko me gang matidi ma pe ngene i tung dog Siria obedo ‘cako pa loko ma dit tutwal.’ ‘Jo ma gwoko ne gin jo otum pa Mohammed, ki tek ma obalo tam pa gi obino ki i tim me atata.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Lweny pa Nineve ka nyuto Roma me cencwari ka loyo Amerika i kare me cik pa Jumaa, ento man en loyo ma pe tye ki pwony maber, pien biko me kwanyo cing me kiro kom Roma cako i kare me cik pa Jumaa.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroes obedo wiye me rwot pa jo Persia, ci Persia ma keto calo gin ma kare me bwot pa United States i kare me cik me Sunday, en lagony ma yabo oting’ ma pe iye agiki i kare me upoto me ker me abicel acel pa profesi me Baibul. En nyutu cik me Sunday ma i otino me abicel angec, adek ki acel, kacel ki abicel acel pa Daniel 11, kumeno bene, Niyabo 13:11.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Nen uru oneno lok me lapwonye ma okwongo, Stephen Haskell, i kom otit acel kede i kom gin ma otimme me kare acong:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Jo Arabi, onyo jo Saracen, pe gucito guwoto ki teko mo keken i wi lobo. I yo me lok cen me rok, jo man me bedo atekere i tim marac me ot pa lum gubedo kacel ka pe ngat mo twero nianggi matek. Dini pa Mohammed ocwako kacel rok ma gupokore, ci otumo gi woko calo jo me lweny ma gulo rok mapol. Cwiny me cito cito ma odwogo ki lweny pa jo Saracen obedo, i dako mapol, pien me lweny ma tye ikin jo Roma ki Chosroes, wit pa gavumenti pa Persia ma nywal ni ma kinyuto ka “modern.” Lweny man omiyo ma acel me ka neko pa ma lacen. Persia ma “modern” obedo ka ot cel me goro, ka keno teko pa Mohammed; ento ka teko meno olal, ot cel meno otuuk woko, “liek ma pe tye kaciko” oyabore, ci jo Saracen gucok lobo calo pii me awee. Ka “liek ma pe tye kaciko oyabore, dym omede malo ma okwanyo wang ceng.” Cal man tye ma dano twero niang iye matek, ka onyuto kit ma Mohammedanism omiyo piny odok macol, ka orwate i wi lobo ducu.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Koma marac ma kigengo i kom historia me Roma en marac me yaro kanisa ki gavumenti ma kikwanyo woko i cawa me cik pi Ceng Nino Acel. Tye ka ma medo i kom lonyo me pyrrhic ma Roma oyudo i kom Persia i lweny me Nineveh, pien pe obedo lweny acel keken me Nineveh; dok obedo tye lweny mukene mapwod, ma kelo cim me Alfa, ka lweny me mwaka 627 kelo cim me Omega. Lweny meno obedo i mwaka 612 BC, ka mwaka bene piny ka romo pi mwaka alufu acel ki aparo aryo i kin gi. I lweny meno, Assyria olwong i cing rwot me cobe adek, dok mano ocoyo agiki me Ker me Assyria.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones tito iye pi lweny me alfa me Nineve:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Gin ma tye i gwok me Assyria odonyo ki marac dok odok marac tutwal, ci i mwaka 612 BC ono tye pwony me tye-ki-bedo mapol dok, ma oa ki piny adek ginyame, kun Nabopolassar kene aye otelo iye i kare man. Pwony man oloyo maber ducu: Nineve otyeko kelo bedo kacok me guny; dok Ker me Assyria ogwanywanyo i bute adek madit,—Media, ma omako kabedo me anyim-kumeno ki anyim-kumeno tutwal, Babylon ma omako Elam ki lapeny ducu ki poti ducu me Euphrates ki Tigris, dok Egypt omako piny ducu ma tye i apok me ceng me Euphrates. Cing me alama me rwot man me kany ki Babylon ki Media pe dano mukene ento nyom me nyako me kabaka me Media ki Nebukadinezar, latin Nabopolassar. I tiyo me bute i rwot man ma pego Assyria, Farao-Neko kabaka me Egypt odwol malo me lweny ki kabaka me Assyria i Karkemish i kor Euphrates, i kare ma Kabaka Yosia me Yuda odok ki iye me lweny kwede, ci gi neko i Megiddo. Dok pien piny man ducu ma tye i apok me ceng pa lwak onongo tye me kabaka me Egypt, ci i tic me loc meye ma tye ki twero, ma opoko ki lweny, aye okwanyo Shallum, latin Yosia, ki bedo kabaka me Yuda, dok oketo Eliakim bedo kabaka me Yuda i kare meye, ka lok nyingne dok odok Jehoiakim, dok oketo culu i piny.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
I lweny pa alfa me Nineveh i mwaka 612 BC, Ker pa Assyria obedo atye ni otum agiki, calo ker me abicel maingwen me profesi me Baibul otum agiki i cawa pa cik me Dyecacel. Lacung motye i lwen no ne obedo cwak me adek ma otwero Babylon, Egypt, ki Media. I lwen pa kare meno, Kabaka Josiah oto i Megiddo, ci apoko Armageddon calo kit ma en otic ki nyutu. I lwen pa omega me Nineveh i 627, Islam me can me adek kelo ni kiweyo woko ka dinding me gwoko i Constitution ki kwanyo woko, calo kinongere, calo Haskell onyuto i kom Persia ka “dinding me twero” me gwoko ma kiweyo woko ka Persia olwongo ka otur. To pa Kabaka Josiah i Megiddo nyutu ni lwen me acel pa Nineveh obedo lwen me aryo i nino me agiki. Lwen me agiki i dye aryo mag lwen pa Nineveh i 627, ka lakuc oketo lagony i twero me wal ki dobo tye ki yabo, en aye me acel i nino me agiki, pien me acel bino bedo me agiki. Lwen me acel pa Nineveh i kin Assyria ki cwak me adek no cako wot me tino oo wa i Armageddon. Kare pa Miden me Cino mar aryo cako ki lwen pa Nineveh ci tum agiki ki lwen pa Nineveh.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Lok ma ikome pa dogola ma atwongwen, ma en aye yot me acel i Kwan pa Niyabo caber i yo ma opionyaru gokwongo oneno ni en aye cobo me lok me gin ma otimme i kare dong ma bedo maleng tutwal i kin ginwene mo keken i buk pa Niyabo. Uriah Smith onyuto lok man kit ma lubo ni:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘AKWENA 1. Kadi malaika abicel otyeko dwenyo turumbeta ne, an atyeko neno lakweny acel ka opoto ki i polo dok oo i piny: ki i kuye gin omiyo lagony me dog atum ma pe onongo tum.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Pi ter me nyuto pa trumbe man, wabidok keken ducu i coc pa Mr. Keith. Lacoc man owaco ada ni: ‘Pe tye gin mapol ma luter lok me tyen lok i Apocalypse giyie ku lumbe acel kit man ma i kom tic me trumbe me abic ki me abicel, onyo cwercwiny me acel ki me aryo, ni gitwero tic i kom Lusaracen ki Luturk. Man tye ayela tutwal pi kit ma twero bedo pe gicako peko i ngeye. Me lwoko coc me akec onyo aryo me nyuto tung acel acel, dul me abicel me Revelation weng, i kabedo ma rwatte, otyeko tere i kom lok me nyuto gin aryo duc.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Peter tye i Panium ka rwate me yubo kwede cawa me bolo pwony pa bulubulu me kwo ma aa i Nashville, dok kany oneno me acel ni gin ma tye i lworo mukwongo ogwoko maber tutwal ki gin ma tye i cik pa Ceng me Nino me Sabato ma cok bino. Atwoli pa dogola pa Judah oyabo ngec man ki mwaki, i ryemo acel ki rek me profesi mukene ma en dong otyeko keto ka i kare mukato. Jo ma giwandiiko lok me kare mukato gibedo lacam ni twero me atem atam ma Roma otimo i wang Persia i mwaka 627 tye ki te, dok ka gitye ka timo kum man, gin gineno ni Heraclius ocako yenyere ka lobo Persia wiye ki i nyuma i kare me dwole calo yub me pinyore ka pe onen nyaka i kare me atem atam.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Lamyero White owacako ni Roma tye ka kuro keken “kabedo ma rwatte,” ka dong omede iye, en obedo ka yeye.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Lok me Katonda omiyo ciko me goba i kom kwo marac ma tye ka bino; kace pe gin winyo man, ci piny pa ba-Protestant bi ngeyo ngo ma obedo yot pa Roma ada, ento ka ceng dong otiyo me pweyo kikom me otar. En tye ka dongo i tek mot i gangwen. Pwonyne tye ka keto cwinye i ot me cike, i kanisa, kacel i iye pa dano. En tye ka yubo otne mapol, malac, ma bor, i kabedo me mung ma i iye twerone me anyim bi dongi. Mot i gangwen, ma pe ngene ki pe ngene dano, en tye ka medo tek pa lwenyone me piny i kom cwinye kene, me pinyo yubne kikome ka kare bino me en me gwoko. Gin acel keken ma en mito obedo kabedo me bolo anyim, ci man dong tye ka miye. Wa bi neno ceng acel dok wa bi winyo ngo ma obedo yub pa tim me Roma. Ngat mo keken ma bi ye dok obe ki lok me Katonda, obedo ka cako kwanyo nyeko ki yweyo.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Calo lwong pa Emparara Heraclius, obedo ni upapa bene dong tye ka cako dul i kom yok me “ki piny iyo keken ki citcit, ma pe i wang dano” i pwonyo me cobo pa Isaiah otino apar adek, kama codo me Turo kigikwano woko pi lok me akwana me ker me abicel i pwony me lagam me Baibul. Kul pa lweny me mung ma Heraclius otimo i yot pe ki tam mapwod obedo piny ka wilo upapa alengic ki i mwaka 1798 wa i cike me Ceng Odyek. Ruk i kom ruk, cwercwiny mukwongo nyuto cwercwiny me adek, ma obedo me agiki. I cwercwiny mukwongo, kigoyo lok me ayela ma bene rwatte ki lok me Islam ki kare me kaka ciko me lukwongo mia acel ki abicel adek ki angwen.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Kikelo cikelo botgi ni pe guwiny me tonyo lum me lobo, onyo jami mo keken ma lang, onyo yat mo keken; ento dano acel keken ma pe tye ki cing me lacim pa Katonda i cwiny cinggi. Kadi dong gin omiyo botgi ni pe gubinekone, ento ni gibed ka catogi dwe abicel: ci kic me catgi obedo calo cat pa akek, ka tyo dano. I nino mago, dano gibiyero to, ento pe gibinongone; gibimito to, ento to bibalo ki botgi. Niyabo 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Kane onywalo lakica i lweny me Nineve, ma en cik me Dyeng Nino me Ca dyere ni tye ka bino mapiyo, jo alufu mia acel adek ki angwen atye ka kicoyo cing gin angeyo. I kare me cik me Dyeng Nino me Ca, kwanyo me dye me gangi matino matino, ma kibedo kacako ki bola me mac me Nashville, kikonyo ka neno calo kare me “dwe abic,” ka lweny tye ka yot yot, dok kwanyo marac me marac pa papa me aryo tye ka cakre i pwony me adwogi ma kiwaco ne jo ma ki neno can maito me Kare me Cuma i ka twero me abic.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Ka i kare ma en yabeo lakara me abic, an atye ka neno piny owayo me wang altar tipu pa jo ma gityeko neko pien Lok pa Lubanga, kacel ki ngec me cobo ma gitye ka moko. Gin gikwongo ki dwol madu, ka gikwano ni, “I romo wa awene, Yaye Ruoth, maleng ki adier, ma pe i yubo kacel ki cwalo cul pi remo wa i kom jo ma dak i piny?” Ki gimi ciang ma tye wic bot ngat acel acel i kin gi; ci kikobo bot gi ni ginyo kanyum pi kare manok, nio wang lacel me tic gi kacel ki owote gi, ma gibibedo ka neko calo gin bene, obi tuto weng. Niyabo 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Lutino ma otoodde i kare me Mwaka ma Cok Ico gin aye gurup me acel ma kelero lutino ma otoodde me Roma ma Mwonya i kare me cwer cwiny pa ceng me Dyeng Nino Sunday. Kanying’wen kano onongo pe obino, lukwongo piero apar ki angwen aluk apar ki angwen aluk wiye acel gidwogo cing me tyen, dok tic me tyen ono ocako i 9/11 ka Islam me peko me adek obino, kacel ki kony me pi keken ma lacen. Ka lutino ma otoodde me Mwaka ma Cok Ico mukwongo gipeyo ni kare mene papiroki bibedo ka ngolo, gikwero ni bibedo gurup mukene me lutino ma otoodde ka Mwaka ma Cok Ico dok idok kede, ma en aye kare ma lagony me lweny me Nineve ocobo tic i cwer cwiny me ceng me Dyeng Nino Sunday ma cok bino. Kanying’wen gurup me aryo pa lutino ma otoodde pe kipongi, lukwongo piero apar ki angwen aluk apar ki angwen aluk wiye acel gidwogo cing me tyen, dok kare me tyen ma ocako i 9/11 kiketo ngec iye i tyen me abic, pien lok me rwate ma kiketo kun ononge i Kitabu me Neno chapter abicel, wero NINE mpaka ELEVEN, ci dong omoko kacel macalo acakki ki agiki me tyen ki 9/11. Agiki ono keto nyig lok me balwa me Islam calo kiketo i Kitabu me Neno NINE, ELEVEN, dok jo ma gidwogo cing me tyen gibicobo aneno pa Daniel ma kikelo cal i Daniel NINE, ELEVEN.
We will continue these things in the next article.
Wabed dong tic manok magi i coc ma lobo.