In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.
I poto acel ma okato wa awinyo kit ma ter me porofito me pyel me abic, ma en neno me acel, ki cik pa Sunday ma tye ka bino ceng. Ka iromo pyel me abic calo pyel me acel i kin pyel adek me agiki, ki yo ni pyel me acel nyuto pyel me agiki, man rwate tic pa porofito pa Islam i neno me acel ki yeng me piny me Revelation 11. Kinyoo acel lacen pa email ki wa ki bot awote nyo i nino ma olubo ka waoketo lok i kom coc man i tye me Sabbath, dok awotena bene ne tye ka temo me rwate pyel me abicel, ma en neno me aryo, ki cik pa Sunday ma tye ka bino ceng. Man en yo ma atir pien pyel adek me agiki gin bene neno adek.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Atye aneno, ci awinyo malaika acel ka awot i dye polo, ka owaco ki dwon matek ni, Biac, biac, biac, i kom jo ma bedo i lobo, pien dwon mapat mapat me turumpeta pa malaika adek ma pud pe oturo! Niyabo 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Turumpeta adek mokene ne dong ginen anyut ma onongo opat i kin turumpeta abiroo, calo kere okene adek me agiki gin opat ki kere angwen me acakki, dok alama adek me agiki gin opat i kin alama abiroo. Adaŋa ma me porofeti man dong kimiyo lok i kom gi kare mapol i mwaki mwaka. Cak ki paro i kom terang ma chole ka kiyub porofeti me can me acakki ki me adek calo anyut me alfa ki omega, myero bene wapar i kom can adekgi calo tic me porofeti ma kit adek.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Tic ma adek me porofeto nyuto ni kit pa porofeto ducu me can me acel ki me aryo bibedo i can me adek. Can me acel obedo Islam me Arabia, dok can me aryo obedo Islam me Turkey. Can me acel bedo me “yat” dok can me aryo bedo me “nek” but dano acel i adek.
Torment of the First Woe
Akec me Cwercwiny me Kwongo
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 they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Ki mini omiyogi bot ni pe ginek jonego, ento ni ginywal ni i dwe abicel; ka yenygi obedo calo yeny pa ng’ec ma ka ocwako dano. … Kadi bene gitye ki ogonyo malub calo pa ng’ec, dok twol notye i ogonyogi: ci teko gi me neno dano obedo i dwe abicel. Niyabo 9:5, 10.
Death of the Second Woe
Tye me Cok Maro me Aryo
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Ci wecel marikwen angwen onywoyo ginywalo, ame otelone me cawa acel, ki nino acel, ki dwe acel, ki mwaka acel, pien ka nek gin ji me acel i adek. … Ki gin adek eni, ji me acel i adek onekki, ki mac, ki lyel, ki siifa me mac, ame odok ki ii doggi. Niyabo 9:15, 18.
The two thirds of men that were not killed, did not repent.
Abino aryo adek ma pe onywalo gi, pe gubino kwo lweny.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Ka dano mukene ma pe ogik woko ki twon can magi, pod pe ginywalo lok i cwinygi ki ngeye tic me cingigi, wek pe gicwal joki, kadi ba cala ma pe obedo gin ma orwate, ma gityeko ki golide, ki siliva, ki brasi, ki got, ki yot; ma pe romo neno, onongo pe romo winyo, kata pe romo wot: Gin bene pe ginywalo lok i cwinygi ki ngeye miyo dano to, kata gurogi, kata tim me porne, kata kwanyo jami pa dano. Revelation 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”
Opongyo abiro tyeko gitye calo twon adek abiro agiki, kede i kakumbe me piero apar gi aryo opongyo giwaco ni twon. Amerika me Lobo me United States en acel kuom mwaki me adek me rwom adek pa dragoni, lyel, kede lanebi ma obedo pa goba; dok gi neko en calo ker me abicel ki aryo i kare me cik pa Ceng Nino. To tooto me en obino pien pwony me woro ma pe tye adwong, ma kirwate ki “tic me cinggi,” “woro” pa “jok marac kacel ki nyigi me zloto, kede me silva, kede me bras, kede me got, kede me yat” me “nogo,” “ajwaki,” “cudo,” kede “kwalo.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Lamo ma pe atir, ma kitenyere ki lamo pa Ceng Alibic, en “gin ma tye ka twero” ma myero kiworo pi yo me pokke; ento gin pe opokke, ci “adwogi” ne obedo can kacel ki to ma ikileko pa Islam ogamo. Ento ka acel me adek pa jo, ma obedo United States, kiweyo i cike pa Ceng Alibic, adek aryo ma otwal pe opokke.
Woes and Angels
Akwongyere ki Malayika
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Cwerc me acel ki me aryo rwatte kacel ki malaika me acel ki me aryo i historia pa Millerite, dok historia meno doko ni kicako kwo maracel adok i wi coc coc i historia pa jol piero mia acel, piryang angwen ki angwen. Historia pa jol piero mia acel, piryang angwen ki angwen en historia pa malaika me adek dok rwatte kacel ki cwerc me adek. Calo ayoo ma alama me yo i historia pa Millerite doko kicako adok i historia pa jol piero mia acel, piryang angwen ki angwen, nikuca bene alama me yo me cwerc me acel ki me aryo bino kicako adok i historia pa malaika me adek.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Lok acaki me acel ki me aryo ne otito gi i mwaka 1843 ki 1844, dok wa kombedi bene tye piny lok me malayika me adek; ento lok magi adek duto pud myero gitye ka otitogi. Kombedi bene tye gin ma pire tek twero calo mukene weng ma ochakore con, ni myero gikwanyo dok gitye ka otitogi bot jo ma tye ka yenyo adwogi. Ki coc ki dwon wa myero watit lok man matek, ka wa nyuto rwategi, ki tic pa profesi ma gikwanyo wa oo i lok me malayika me adek. Pe twero bedo me adek ka me acel ki me aryo pe tye. Lok magi myero wa mi bot piny i buk me papula, i lok me pwony, ka wa nyuto i yoo me historia pa profesi gin ma otime dok gin ma pud bino time.” Selected Messages, buk me aryo, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Tic wa calo ngat jo pwony pa profesi, obedo me kubo cogo kwena pa malaika me acel ki malaika me aryo i kwena pa malaika me adek. Ka pe tye kwena me acel ki me aryo, pe iromo bedo ki kwena me adek, pien “pe twero bedo me adek ka pe tye me acel ki me aryo.” Man atir i lok pa ‘rwom me lubo cal,’ pien ka pe tye me acel ki me aryo, ci me adek dong obedo me acel. Dok en atir i lok pa ‘gin ma tye iye,’ pien kit ma profesi nyuto iye pa me acel ki me aryo, gin aye manyuto kit pa me adek. I ngene pa namba, pe tye me adek ka pe tye me acel ki me aryo, kadi i profesi pe tye waymarks i malaika me adek, ka waymarks pa me acel ki me aryo gicako woko.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“God omiyo otito ni kwena me Revelation 14 tye ki kabene i rwom me porofeto, dok ticgi pe myero oto wang acel nyaka i agiki me lok pa piny man. Kwena me malaika me acel ki me aryo dong en ada pi kare man, dok myero odii kacel i rwom acel ki man ma bino inge. Malaika me adek owaco cik me gengo ne ki dwon malo. ‘Ka dong gin man otum,’ John owaco ni, ‘aneno malaika mukene ka olo wot ka aa ki polo, tye ki teko dano, dok piny dong okelo wang ki ducu i lok pa lyel ne.’ I wang-ryemo man, ler pa kwena adek weng ocako rwatte kacel.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Ticwa wa wa me nyutu “i lanyut me historia me porofeta gin ma dong otimme” i rem me jo Millerite, “ki gin ma bi timore” i rem me joo alufu acel ki mia angwen abicel ki angwen.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Rwot tye cok me cweyo pinyni pien tim marac ne. En tye cok me cweyo dul me dini pien gikwanyo lyel ki adyere ma omiyogi. Kwena madit, ma oribo kacel kwena pa malaika me acel, me aryo, ki me adek, myero omi ne pinyni. Man en myero obed peko pa tic wa.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Kubung kanywelo me malaika me acel kacel ki me malaika me aryo en aye ma miyo piny duto dong oyot ki lanyut, ka malaika me Niyabo 18 oloro ka oa i polo. En owaco ni, “‘I nyuma gin manok-ni,’ Jon owaco, ‘Aneno malaika mukene ka oa i polo piny, ka tye ki teko maduong, ci piny duto oyot ki wengwenye.’ I yoo me lanyut man, ter me kwena duto adek ogubung kacel.” “Lanyut” ma lubbe ki “piny” bedo ni “oyot” kitiyo ka “ter me kwena duto adek obung kacel.” Tic me kubung, rek i kom rek, kwena adek man kun kelo historia me ba-Millerite i paralel aryo kacel ki historia me jo mia acel ki abicel gi angwen gi angwen piero adek ki angwen, en bene myero opong ki kwena me can adek.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Kwo mar Babiloni, calo malaika me aryo ocako teto, pe twero keto ki mabor ki cawa me malaika me acel. Cawa me malaika me acel onyuto bino me aryo pa Kristo i mwaka 1843, dok ka cawa man pe otimme, apiiye me cawa no opedo kwo mar kanisa me Protestant. Apiiye no en malaika me aryo, dok pwocce no en pe timme pa malaika me acel. Teka pe obedo malaika me acel, pe obin obedo kwo mar Babiloni calo malaika me aryo ocako teto. Gin ma oyubo pwoc ki apiiye kacel en “cawa.” “Cawa” no (1843) pe onongo otimme, dok pe timme no ocwalo “apiiye.” “Pwoc” no obedo bal me nyuto ni profesi adek ma Miller okokko marac ni gityeko cok ki 1843. Profesi adek meno mar 1335, 2300, ki myaka 2520, Miller onongo oyie ni gitum tyeko ki bino pa Kristo i obal i 1843. Ka profesi me cawa ma Miller onongo openyo marac pe gitimme, man omi Protestant tyen lok me kwero cawa me malaika me acel, dok malaika me aryo oton. Malaika me acel obedo “pwoc” dok malaika me aryo obedo “apiiye.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Lok me lwaki kacel ki me aryo pa malaika pe twero pwonyore woko, pien gikubedo kacel i yore me prufeta ki kare me prufeta. Pe me acel ki pe me aryo bene gikubedo kacel i yore me prufeta ki “kare.” Prufesi me kare pa pe me acel ma nyuto miaka mia acel ki abicel me cano poto, gityeko atir kama prufesi me kare pa miaka mia adek ki abongwen acel ki nino apar ki abicel pa pe me aryo ma neko, cako iye. Prufesi me kare luwango pe me acel ki pe me aryo, dok bene luwango lok me lwaki kacel ki me aryo pa malaika.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Tic ma koba pa kare me yik‑yik me lyeto me acel ki me aryo omi teko bot kwena me malaika me acel, dok ogolo malaika me Niyabo 10 piny me meriobo wi lobo ka dano megeng ki ducu ki deyo ne. Ka lok ikom malaika me acel, Lakwena White ocoyo ni en “gikwayo ni tice ne obedo me meriobo lobo ki deyo ne dok me poko dano me piny i kom cuk me gnok ma bino pa Lubanga.” Man aye tice acel‑ki‑acel me malaika me adek me Niyabo 18.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malayika ma orwate kede loka pa cawa me malakwang me adek, ber obedo me miyo lobo ducu romo piny ki ducu pa weng. Tic ma iye tye kanyo pe en matidi; en tic ma ogengo lobo ducu, dok ki teko ma pe oneno calo tic mukene. Tuny me adwent me mwaka 1840–44 obedo nyuto me lengo pa teko pa Lubanga; loka pa malakwang me acel oromo i gang me tic me misona acel acel i lobo ducu, dok i piny moko peko me dano i lok me dini obedo madit tutwal, ma pe gin omedo nyuto i piny mo keken wiwoko tic me Reformation me mwaka me apar abicel; ento magi ducu gibed mere me gonyo ki tuny matek loyo ma obedo i tere me gengo me agiki pa malakwang me adek.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Tiic no bino bedo calo me Nino me Pentekoste. Calo ‘koth me acel’ ne kimiyo, i kwolo me Cwalo Maleng i cako me lok me Wang Ceng, wek omi adok me yat me gin mapire tek, kumeno ‘koth me agiki’ bino kimiyo i agikkene wek oger pwony me kacel. ‘Ci wabedo ni wangene, ka watye ka medde ni wangene Yehova: wuotne kiketo tayari calo odiko; bino botiwa calo koth, calo koth me agiki kacel ki koth me acel i kom piny.’ Hosea 6:3. ‘Omiyo obed uru me yom, wun lutino me Zion, ci upwod ki yom i kom Yehova Lubangawunu: pien en omiyowu koth me acel i kite ma opore, ci en obino cako okwolo pinyowu koth, koth me acel, ki koth me agiki.’ Joel 2:23. ‘I nino me agiki, Ebanga Lubanga, an acwalo Cwalo na i kom dano ducu.’ ‘Ci obino bedo ni ngat mo keken ma olwongo nying me Yehova obino warrwa.’ Tic pa Lukwena 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Atiŋ ma dit me kwena pa lok me Injili pe ibedo ni en tyeko ki nyuto teko pa Mungu ma tek keken onyo ma nokoye kato eno ma oyiko cako ne. Profesia ma otwero woko i kube me koc pa kot me mukwongo i cako me Injili bino dok twero woko i kot me agiki i tyek ne. Kany tye ‘cawa me yweyo’ ma lakwena Petero oneno anyim ka owaco ni: ‘Pi meno, wong iye kwou marac, doku; me ginacwiny wu timokke woko, ka cawa me yweyo obino aa ki i anyim pa Mukama; dok En ocwalo Yesu.’ Tic pa Lukwena 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Tum pa wang jange me kare me bao me acel ki me aryo ocobo, malaika ono otye ka cako piny me lany kede wic pa en i mwaka 1840, ka meno ogengo teko bot cike pa malaika me acel; dok tum pa bao me adek ocobo, malaika ono otye ka cako piny me lany kede wic pa en i 9/11, ka meno ogengo teko bot cike pa malaika me adek. Cako piny me lany no tye ka kelo ki rwate pa nyayo aryo i tic acel ma rwate—laini iwiye laini. En cike me bao adek aye ma miyo cike pa malaika adek teko. Gityeko twerere kacel calo laini aryo; acel me iye, dok mukene me oko. Malaika adek nyutu tic pa lwak pa Lubanga, dok ticgi no nongo teko ki coc pa bao adek. Me oko en Islam ki tic pa en me porofeta, dok me iye en Kristo i kin lwak pa En—gena me wic. Pi motivo man, Judah olwonge kacel ki osel i porofeta pa Yakobo ma kwako nyutu pa nyirone apar wiye aryo i nino me agiki.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Ka Yakobo olwongo wode, owaco ni, “Ungurwok uru ducu, me atitowu maber gin ma ibin oryom owunu i nino me agiki. Ungurwok uru ducu, ki uwin, wun otino me Yakobo; ki upwony wunu bot Israel, won uru.” … “Yuda, in aye ma owote ibin pwoyo; cingi bino bedo i dogi lukwongi; otino pa won ni ibin dog kany kwedi. Yuda en latin pa rwot; latin na, ki i bwolo i aa malo: oteno piny, opoto piny calo rwot, kadi calo rwot matino-dong; anga ma twero coko en? Ber me rwot pe bino aa ki bot Yuda, kede ngat ma cako cik pe bino aa ikin tungcii, wek ni Shilo obino; ka bot en aye lwak pa lwak ducu bibino rwom. Ocweyo latin pa dongki i yat mzabibu, kede latin pa dongki me dako i yat mzabibu maber; olwoko bongi i kongo, kede lawonggi i remo pa mzabibu: Wange ibin bedo mekwalo ki kongo, kede lakki ibin bedo maler calo leche.” Genesis 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristo en Layon me dako pa Judah, ma olwoko twone i rem, kede ma en “yat mwony ma kiryo,” ma i nying pa porofeto otweyo ki “nyara dong osel.” Lok me abar pa can adek otweyo ki lok me iye pa malaika adek. Malaika me acel ki me aryo tye ka cako keken kacel ki malaika me adek, kede can me acel ki me aryo myero ocak keken kacel ki can me adek.
The Key
Lagony Matwal
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Lweny pa Nineveh obedo “lagony” ma tero oscuriti pa Islam iwiye wi lobo ka anyama ma nek pa Roman Catholicism ocango cen i cike pa Candel ma cok biro, ma eno aye yot lobo ma i Revelation apar ki acel kama oweko me adek bino cito-cito. O bino i “awa” pa yot lobo.
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. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
I kare acelene nono piny dyyang matek; kacel gang ma dit acel i dwek apar me taon owoto piny, dok i nono piny no dano alufu abiriyo ki mia abicel oto: ci jo ma dong oromo otiiny maber, kedo olam bot Katonda me polo. Teko marac me aryo dong okato; ci nen, teko marac me adek tye ka bino oyot. Niyabo 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Cik me Nino cako kare me tem me cal me lee ibedo pi piny weng, dok lweny me Nineve obedo lagony ma nyuto rweny me ker acel me abicel ka ladit ma nyomo me Turo pire tek keken ka en cako wero werone i timo me Isaya abiro aryo ki adek. Tem me cal me lee obedo tem ma iye gin gengo kwede gudi me ngat ma pe tum, dok kigengo pire ka kare me kica pe dong otum tyen. Kare me kica tyen pi piny weng ka Mikael ocako cung. Kare me tem me cal me lee pi piny weng i Niyabo me Yohana toko me apar wiye adek, ka aa i nywal apar aryo nyo odoco anyim, gityeko nyutu kwede i kare me tem me cal me lee pi Amerka.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Ka Amerika, piny me wol adyere me dini, bino rwate ki Obedo pa Papa i tyeko mito adwogi me dano ki i coko lwak me coyo Sabato ma pe atir, jo me piny ducu i wilobo dong ibino telo me lubo lanenone.” Testimonies, volume 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Cal me lapol pa lee otyeko kare me temo i Amerika poto lwongo ki tyeko cing i wi me mia acel ki pyer adek ki angwen alweny gi angwen me Niyabo adiiwen, dok cal me lapol pa lee i kare me temo pi piny duto tyeko cing i wi me ogo madit me Niyabo adiiwen.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Lwongo ma obedo i rok mapol bene bino cako na lworo cik pa United States. Kadi bedi en aye otel i woko, ento peko acel-lu acel bino oto i kom lwak wa i kabedo weng pa lobo.” Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Lagony ma konyo ma kelo tic pa lweny i Nineve nyuto cako pa kare me tem pa cal me piny ducu, kun bene en nyuto agiki pa kare me tem pa cal meno i United States. Lagony ma konyo ma kelo tic pa lweny i Nineve yabo dog otuka ma pe tye ki tutwal, ma kelo pwony pa Islam, ma i piny onyuto cal kwede calo nyige. Lagony meno i agiki pa lwongo pa dyeworot wang ceng, ketye ka calone ki lagony ma yabo otuka meno kanyo i United States i cako pa lwongo pa dyeworot wang ceng.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Lagony mapire i United States kitye ka kimiyo cing i Kwan pa Lawicik 23 calo nyom pa twol, ka dong kwanyo oseluoke i cakke pa tito pa koko pa dyeworwen. Lagony meno kinywalo ka bola me mac pa Nashville ochopo. Nyom pa twol, ki lweny i kom Nashville ka Islam oluoke, tye ka nyutu lweny pa Nineveh i kare pa cike me Sunday.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Cik me Ceng i Caŋc obedo agiki me tito “dyewor dyekoo”, pien ka ocakke tito no lokke bedo “dyewor malup”, dok cakke me kare eno myero, i rwom me lagam me bunnebi, nyut agikki. I “ma peko me acel” mamegi Islam onongo myero cwer cwiny luwi me Roma, ma gitye cal me United States, pi mwaka mia acel gi pyer abicel. Lagony (lweny me Nineveh) nyuto cakke me tito dyewor dyekoo, calo teke me tung me turumpeta bene. I Kwan me Lawi mo aparo wiye adek gi adek, tye nino apar wiye abicel ikin teke me turumpeta ki Pentekoste, ma bene obedo teke me Bur me Dako. Nino apar wiye abicel mago i kare me temo me cal me lela i United States rwate ki mwaka mia acel gi pyer abicel me cwero cwiny i ma peko me acel. Apar wiye abicel obedo dyacel me mia acel gi pyer abicel.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Nino diek apar abicel (mwaka mia acel ki piero abicel) gityeko ka myaka mia adek ki abicel acel ki diek apar abicel gicako. Caka ka 22 October, 1844, kare pa porofeta pe dong twero tic, omio myaka mia acel ki piero abicel pa cano obedo kidi me diek apar abicel i Lawi 23 ma cako ki nywako pa turumbeta, ka diek abicel acel odoko nyuma ni, woro pa ensign, ka diek abicel acel odoko nyuma ni, ngolo me Nino pa Kwayo Cul, ka gikone ni diek abicel me oo i dwoko pa Pentekosto.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Kanye “cawa, ki nino acel, ki dwe, ki mwaka, me neko atye ka acel me jo” cako. “Cawa” obedo cawa me yeny piny madit, ma en Cik me Nino pa Cawa. “Nino” obedo nino me cul pa Rwot, ka Kanisa pa Seventh-day Adventist me Laodikea kinyero oko ki i dog Rwot.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Pien gicopo ma pe tye ki tam, kede pe tye ki ngec i kin gi. Yaye, onyo wa dong gitye ki ryeko, wa dong gitye ka neno man, wa dong giparo agiki gi ma nyuma! Nining ma dano acel romo ryemo arwoto acel, kede aryo keto arwoto apar adwong i cwer, ka pe Obila gi ocwolo gi, kede Rubanga ojuko gi? Pien obila gi pe calo Obila wa, bene jacwiny wa kengi gin lwet me adwogi. Pien yat mac gi oa i yat mac me Sodoma, kede i poto me Gomora: nyig yat mac gi en nyig ma ki, kede okok gi ginywal mabii: Kwon gi en kwon marac me nywono, kede anywal ma opong ki kwor me twol. Pe man kiketo ka ikano koda, kede kikingo ka i kin mwandu na? Diyo en mara, kede cul me culo; tyen gi biro nyeko i cawa ma opore: pien nino me abal gi tye cok, kede gin ma biro iwiye gi tye ka myero oyot. Pien Rubanga biro ngolo bura i kom jo ma enge, kede en biro woko ki cwercwiny me tich pa luticce, ka en neno ni teko gi oto woko, kede pe tye ngat ma kijuko, onyo ngat ma gileko. Kede en biro waco ni, Kwene aye lubaale gi, obila ma gitye ka geno iye? Deuteronomo 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.
“Cawa” me yengec me ngom tye olwo “nino me cangi.” En aye ngol kop pa jo i Adventism ma pe gin tye ki niang marac pi ngec ma omedo i nino me agiki. Gityeko yero lwala me bwongo me adeilgang iwiye, ento i ada, lwala gi no obedo apu.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Cik cobo otyeko bino: Pe myero wek gin mo keken donyo ma bino kwoyo piny me wiye me yot pa wiye ma wa tye ka gedo iye cawa ducu acalo lok otye bino i mwaka me 1842, 1843, kacel ki 1844. An atye iye kwena man, dok cake kare meno awoto tye ka acung i wang lobo, an awinyo adwong i lyeto ma adier ma Lubanga omiyo wa. Pe watam me kwanyo tyenwa ki i kom otoka ma gin oketo iye, ka nino ka nino wa yero i kom Lubanga ki lego matek, wa yenyero lyeto. In paro ni abedo anyalo juko lyeto ma Lubanga omiya? En myero obed calo Lwala me Ceng me Jami Ducu. Otye ka telo an cake kare ma ginyisa.” Review and Herald, April 14, 1903.
The “month” represents the first month.
“Dwe” tye ka nyutu dwe me acel.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Dongi oyeng, ungo lutino pa Sayuni, kendo uriwore i Mukama Rubanga wunu: pien En omiyowu kot ma mukwongo calo atir; kendo bicwalo pinyowu kot, kot ma mukwongo, ki kot ma lacen, i dwe mukwongo. Kendo gangi me yweyo obino opong ki gwen, kendo dogo obino opong aloka ki piny ki atar. Kendo Abidwoko botu mwaka ma twol obedo ka camo, ki nyige, ki odido, ki twol madit ma Abinoocowore i kin wunu. Kendo ubicamo adita, kendo upong ki yub, kendo ubipwoyo nying Mukama Rubanga wunu, ma oticowu jami me cingwen; kendo lwanga na pe gibino bedo ki wic. Kendo ubingeyo ni An atye i dye Israel, kendo ni An aye Mukama Rubanga wunu, kendo pe tye acel mukene: kendo lwanga na pe gibino bedo ki wic. Joel 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Cawa” me cikke pa Sunday law, Islam me lwedo me adek me cano bicako kwo iye atita, dok Adventism me Laodikia biro wil adada pien gityeko keto geno gi i lwela pa twol. I kare meno, i dwe me acel, kot me agiki kibiro cholo i cing jo ma gilwongo. I kare meno nyo, United States kibiro neko, i nge cwercwiny ma oa Nashville nyo dok nywal woko. Cwercwiny meno ma en kwan me balo gangi madwong, bicako, dok i cawa me Sunday law United States gibiro tyeko (gineko) calo ker me abicel me angwen i profesi pa Baibul, ka tyeko nyutu kare me tem pa cal me kwena ni dong bicako i wi piny, ma gityeko ka ker me abiro cito i agiki ne, ka pe tye mo keken me konyone (gineko).
The Euphrates
Yufurate
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Kulu Euphrates kicwalo kwede rwom me nyig coc kacel ki Islam, ka Euphrates nyuto ni, “miyero lyeto, onyo pwony keken me aa woko.” I kin gec me aryo, yamo angwen ma itweyo i Euphrates giyabo.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Eka malayika me abicel obino, ci anongo dwon acel aa ki i tung adek aryo me kicopo me golide ma tye i wang Mungu, ka waco bot malayika me abicel ma tye ki trombeta ni, “Yab malayika adek aryo ma kitweyo i aat maduong Eufurate.” Eka malayika adek aryo-gi oyabogi, ma gicikogi kare acel, ki nino acel, ki dwe acel, ki mwaka acel, me neko butyo acel me adek me dano. Niyabo 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Yufurate pe kelo wang acel me anyim me ci lobo ma Obino me Cik, dok Islam pe “lutino ma aa wa anyim” i profesi. Kitgi me profesi en ni gityeko gwokogi dok giyabo, ka cak ki Hagar ma Sara ogwoko.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Aci Lubanga owaco ni, Sara dako mamegi, ada biro nywali ni latin dok ibiro lwongo nying-ene ni Isaka; kadi abiro cinggino cik me alim ki en pi cik me alyel, ki bene ki nyikwaya ma bino nyuma-ene. Dok ikom Isimaela, alimo kwedi: Nen, abimiyo en gum, abimiyo en obed me anywal, dok abimedo en matek ahinya; en bino nywalo rwodi apar wiye aryo, dok abiro timo en oganda madit. Acakki 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ishmael obedo me keto obed ngat ma nywal adwong, kadi Euphrates tye ka lok man nyuto nywal adwong. I agiki me profesi me mwaka mia acel ki piero abic me atica me “woe” me acel, profesi me cawa acel, nino acel, dwe acel, ki mwaka acel ocako ka Islam oyabo ne bedo ni omek jit acel i acel me ludito. I kare me cik me Sunday, ker me abicel me profesi me Baibuli kiito, dok en obedo jit acel i acel me Roma me kare ni. Islam otyeko twero me gwoko i nino 11 Agusto 1840, ka otego teko i kare me kwena me malaika me acel, dok oyabere dok i kare me otego teko me kwena me malaika me adek i 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
I dye 9/11, pwolo cing me cing marwate pa lakwo mia acel ki angwen apar ki angwen apar ocako ka ngolo me jolel otum adwogi, dok ngolo me jomakwo ocako. Ka Islam pa can me adek owokke i dye 9/11, ceto dong oywako ite kare me pwolo cing.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Neno-ni me tic man pe omio i mwaka 1847 ka obino tye ka jo owot pa Adibenti ma neno Sabato ne obedo manok tutwal, dok i kin jo manok gi, ne tye ka manok ma gineno ni gwok pa Sabato tye ki alwak madit ma twero yubo dogola i kin lwak pa Mungu ki jo ma pe gitye ki yica. Kombedi cobo pa neno-ni tye ka cako niangere. ‘Cak pa kare meno me akumu,’ ma konyere ka, pe lok ada i kare ma otoe bibedo ka cako kweyo piny, ento i kare ma poto tutwal ma pe gin otyeko kweyo, ka Kristo pud tye i ka ler. I kare meno, ka tic me warrac tye ka tyeko agiki, akumu bibedo ka bino i piny, dok rok bibedo ka cwer cwiny, ento gibedo ka kigengo me pe twero tamo tic pa malaika me adek. I kare meno ‘koth me agiki,’ onyo yweyo ma aa i anyim pa Rubanga, bibino me miyo teko i dwol madit pa malaika me adek, dok me ryemo jo ler me timo yot ka ginywolo i kare ma otoe abiro me agiki bibedo ka kikweyo.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“Cawa manok” ma telo i tyeko pa kare me koma adwogi me ngat acel acel, en aye kare ma “Kristo tye i Kama Maleng” ka “tyeko” “tic pa warruok.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Ka i yo ma kit pa cing, ma obedo tipo me cwercwiny ki kapat ki tic pa lubwong pa Kristo, pwony me lwayo bugo me ka maleng en obedo tic ma gudu ma Lakwena Madit otimo i dyer me mwaka me tic pa lubwong. Man en obedo tic me agiki pa cwiny me kwanyo cobo—kwanyo onyo kelo ka woko gric ki i Israel. Otye ka nyuto tic ma gudu i tic pa Lubwongwa Madit i polo, i kwanyo onyo juko woko gric pa lwak pire tek, ma kigero i buk pa rekod i polo. Tic man otwero tic me nonyo adwogi, tic me ngolo kop; dok otum woko coc i akina me bino pa Kristo i obutu pa polo ki teko ki dul madit; pien ka En obino, kop pa dano ducu dong kigolo tyen. Yesu owaco ni: ‘Mucwalo na tye kweda, me miyo dano acel acel calo tic pire obedo.’ Niyabo 22:12. En tic man me ngolo kop, ma otum woko coc i akina me bino me aryo, ma kikwanyo i lok pa malaika me acel i Niyabo 14:7: ‘Lwongo Lubanga, dok umii woro bot En; pien cawa me ngolo kop pire dong oo.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Kwanyo piny cing marac pa jo dongo ne” tye ka timore i kare me bura pa jo ma tye ka bedo.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Pi wutuc en, kadi dong oluwo tamwu, wek balawu gujwa woko, ka kare me yweyo wa bino ki i wang Rubanga; dok en bino tyeo Yesu Kristo, ma con owaco kwomwu: ma polo myero ogam en nio ka kare me dwoko gin ducu i kitgi, ma Rubanga owaco ki i dog lanebbiwi maleng ducu acakki ki i acakki me piny. Tic pa Lukwan 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.
Pi ngat dano obedo ni oyot me golo cwer, myero obed ka tye ka kwo, ci golo cwer ma Peter ka dong eno tye ka lok iye kany i ryemo ne ma pe twero poto, timore ka “ceng me yweyo bino.” Yweyo ki ceng me yweyo obedo kot ma lacen, ma ocako ka malaika me teko i Revelation apar wiye abicel odok piny me gengo lobo ki ducu me wang acel pa Lubanga. Malaika man me teko no bene obedo malaika me acel pa August 11, 1840 ma odok ka Islam ojukke, ci malaika no “pe obedo dano mapol kato Yesu Kristo.” “Yweyo” ki “ceng pa dwoko gin ducu dok i kabedo ne” cako ka Islam olonyo me cano akeno ki doggola, ci dong ojukke ka jo mia acel ki pyer adek ki angwen tukul ka kiketo lak me cim. 9/11 cim me ceng pa yweyo ki yweyo, ma obedo kot ma lacen, ci bene oketo cim i kare me “dwoko gin ducu dok i kabedo ne.” Gin ma idwoko i kanisa, ma aa ki tugo me 1863 obedo kanisa ma lweny, ento bino bedo kanisa ma oloyo, obedo kare me keto lak me cim pa jo mia acel ki pyer adek ki angwen.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Kanisa ma lweny en karacel onyo dog otigo ki nyig yat marac, kede kanisa ma olare en mot pa nyig yat me akwongo ma igolo i Pentekosto. 9/11 obedo tyen lok me akwongo ma Balaam odoko ka gomo osel ne, kede Balaam (United States) cako odiko lweny me wilobo ducu ikom terorism pi cente acel ka ceng atika ma pe ikwano opong. Osel pa Balaam nyuto neno ma lyel adek ma tye kany me cako lyel me adek, kede ma wot kacel i tung acel ki otito me malaika adek. Pi meno, lyel adek ogwoko ma cing ker kwede i yore adek me malaika adek. Pi tyen lok man, i kare me aryo ma Balaam ogomo osel ne, bedo me adwogi aryo, calo ma bedo kare ducu i hatua me aryo. I kin oting twok me vino aryo pa lobo me kare con ma atir kede lobo me cwercwiny me kare-ni ma lengo, Islam ogomo Israel i October 7, 2023, kede cente acel kany aketo twero me gwok ikom Gaza, kede ci Islam bigomo Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Lweny me Nashville obedo me aryo i kin lweny aryo me gwen ma i cing caden pa Balaam timore i dyere otogo. Nashville nyutu alama me yore me profesi ka obor pa kok me dyewor i dyewor rwatte ki malaika me aryo. Obor pa kok me dyewor i dyewor cako ka jo mukwano aryo pa Kristo, (ma nyutu obor pa malaika me aryo) gonyo osio kacel ki cako me donyo me lworo. Yat acel man i agiki telo i kruc, ma nyutu yengo me ngom me cik pa Ceng me Nino pa Jamo ma tye cok bino, ka ladit nyako Roma loyo ker me abicel acel me profesi pa Baibul i ngeye ka pe gitye ka poo iye pi historia pa United States.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Ka ladwong ma pe aticakocako werne i cike me Candi, lweny me Nineve obedo ni dok kede nongo lagony obedo ni gilwongo, ma nyuto yabo me kare me temo me cal me lela i wi piny. Lweny me Nineve en tum me pwony me koko me dyeworwen, ma ci dok bedo koko matek me malaika me adek. Cakke me kare meno, ma ginyuto ki atem me kwo me pe kite on Nashville, bene obedo ni lweny me Nineve omiyo calone, pien Yesu, calo Alfa ki Omega, kare ducu onyuto agiki ki acakki. Atem me Nashville, pi twero me porofeto ma mite, ibino bedo ki jami me loc me Roma i wi Persia ma weko Islam otwoyo piny ducu ki cencen. Donald Trump en anyuta me cal me Roma, ci enobedo larem i lweny me Nineve ma rwate ki atem me Nashville, ento tekone me gwoko kene ikom potopoto me Islam obedo ni otum woko.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Lweny ma Ronald Reagan oloyo iye i mwaka 1989 pe obedo lweny ma lyeto; ne obedo “cold war” ma ocako i agiki me Lweny me Piny me Ario. “Cold war” pa Trump en lweny me Panium, dok en owoto i Lweny me Piny me Adek i kare me cik me Sabiti, ma kitone bene kinyuto ki lweny me Actium kacel ki lweny me Nineveh. “Cold war” pa Trump, ma kirepresento ki lweny me Panium, omedo i kwanyo piny me “otogo” me poko Kanisa ki gavumenti i Constitution, calo ma kinyuto ki kwanyo piny me “otogo” pa Berlin i mwaka 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville kelo ka nyutu kama dong osweko Balaam tye ka yubo tung Balaam i dila, kwo ma nyutu kalema i dila. Kare me koko pa dyewor tye ka cako ki gin mo ma opwod iye dila me kwanyo i Constitution, kanyoo ka cim me cako keto cal pa lee (rwom me kibina pa kanisa ki gavumenti) ki waymark ma oyore me nyutu ywayo piny dila me kwanyo i agiki me keto cal pa lee. Donald Trump biwaco i kit me profesi ki cik me executive order ma onyutu rwom me waco i Sunday law, calo ma onywuttek ki Alien and Sedition Acts me 1798. Kanyo enobedo ka lwayo globalists me Democratic party ki lawotgi me RINO globalists me Republican party. Lubanga me en i kom wasigu ma onywuttek ki Persia i lweny me Nineveh, bino weko tung aryo me lweny pa polityk ka ginywalya woko ki tek ma gitye ka mito me kwanyo ongwen me Islam ma gibino yore i kom piny. Tung Trump ma gi yubo otye dila i acakki me koko pa dyewor ma omedo nyutu ni itye ka cito i dila me agiki.
We will continue this consideration of the three woes in the next article.
Wan waabedo maboro i kom neno man me kwo marac adek i nyutu ma obino.