Jones' Logic
Ngat me Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable” is just as valid for all the angels that preceded them.
Tam pa Jones ni malaika me acel me Niyabo dul me apar wi angwen pe twero pokke ki malaika aryo ma lubo kore, tye ma tek tutwal. Kit ma en onyuto kwede kubere me yub i kin malaika adek meno ki malaika me bila pe tye ki bal mo keken. Labongo akalakala, en oketo teko i kom malaika adek me Niyabo dul me apar wi angwen, ento tam me kwano gi calo jo ma “pe twero pokogi” tye atir i rwom acel pi malaika ducu ma otelo nyimgi.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Pien en onongo tye ka keto tam mere i kom omalaika adek me Niyabo apar wiye angwen, pe otero yo me tam mere kene naka i adwogine me agikki. I agikkine, i yo me tam ma en otiyo kwede me kubo turu me can me abic, me abicel ki me abiro ki omalaika adek me Niyabo apar wiye angwen, onongo bene tye tero kore me turu dok cen naka bot amalaika me acel i kin omalaika abiro me turu.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Atye aneno malaika abicel me abiryo ma tye ka i wang God; dok omiyo gin turumbeta abicel me abiryo. … Dok malaika abicel me abiryo ma tye ki turumbeta abicel me abiryo giyubbe kede ni gitye ka dwogo. Okel revealation 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet and continues all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction between the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Establishing this upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol also contains four as a symbol and three as a symbol.
Yub pa lumalaika ma lubo kore ki kore cakere ki lumalaika “abiro” me agwara, kede yub pa lumalaika i buk me Niyabo cakere ki agwara me acel ka omede nio wa i lok me ciko pa malaika me adek i kom alama pa lee marac. Jones tye atir i nyuto apokapoka ma tye i kin agwara angwen me acaki kede agwara adek me can ma me agiki, pien yub me lok pa ludwar me “angwen kede adek” meno nonge bene i kanica kede capa. Moko lok man i kom caden pa lucaden adek i buk me Niyabo weko jo ma oyero neno ni wel abiro calo lanyut tye bene ki wel angwen calo lanyut kede wel adek calo lanyut.
A Divine Connection
Kube mar acel me Lareme
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represents. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets), the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Gin ma wan watye ka nyuto i kare macok ma okato en aye ni malaika me acel ki me aryo me Niyabo apar wi angwen giyudo teko ki i lok adwar me kare ma mako Islam i can me acel ki me aryo, ki ni miyo teko bot malaika me adek timme ki cobbe pa can me adek i 9/11. Gin ma kit ma Jones otiyo ki lok adwar nyuto (kadi bed ni en pe owaco kop ma an atye ka nyuto) en aye ni malaika acelacel, cake ki malaika me bila me acel me Niyabo aboro nio wa i bila me can me adek me Niyabo apar wi acel, oribbe ki malaika adek me Niyabo apar wi angwen i yoo ma pe twere me poko gi. Gin gibedo lanyut ma tye i rek acel me lok adwar. Myero gingen gi i kit meno wek giniang tic mapatpat ma malaika acelacel nyuto. Pi meno, kit macalo kanica abiro, kide abiro ki bila abiro nyuto wel abiro, ki bene lanyut me angwen ki adek i lanyut ducu me abiro (kanica, kide ki bila), myero ginen rek me malaika, cake ki malaika me acel i kin malaika abiro me bila nio wa i malaika me adek, calo gin acel ma oribbe. Man nyuto rek me malaika apar wi acel.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Malaika adek abicel ma i Niyabo 14 nyutu kwena me poko pa jo Millerite ma gonyo nyutino me yabo kwalo, dok i ngeye kwena me poko pa jo alufu acel ki apar angwen ma tye ka gonyo tyeko pa kwalo.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Adundu abiro mar trompeta tye ka kwanyo tek mapei acel ma Katonda ocwalo i yo me opatrio me cobo kwede ngol ikom lobo ma otyeko dwongo me ler ceng.
The first four trumpets identify the progressive demise of Western Rome by the year 476.
Otum adek me acel angiwen nyuto tumu ma otin ka otin me Rwot Roma me Ipod Ceng i mwaka 476.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Adit gi abicel nyutu tum pa Roma me Idundu kibbut 1449 wa i 1453.
The last three trumpets represent Islam of the three woes.
Atutu adek adwongwen acel me agiki adek mago tyeko nyutu Islam me kwo mar adek.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning, and He descends again in Revelation eighteen to empower the movement at the end.
Malaika ma tye i Yabo apar en aye Kricito, ma bino piny me miyo teko bot dul i acaki, ci En dok bino piny i Yabo apar wi aboro me miyo teko bot dul i agiki.
The seventh trumpet began to sound on October 22, 1844, at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment: the Jubilee trumpet and the seventh trumpet.
Kicako goyo buu me abiro i nino 22 me dwe me apar, mwaka 1844, i acaki me ngolo kop, ma en aye Nino me Culo Bal ma cobo lanyut. Buu me Jubili onongo myero kigoo i Nino me Culo Bal. Pi man, kigoyo buu aryo i kare me ngolo kop: buu me Jubili ki buu me abiro.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Dong i wek ibi tuko agwara me yubili i nino me apar i dwe me abiro, i nino me kwayo pwonyo marac; un bibit tuko agwara dwoko i wi ngom weng maru. Kadi un bibedo me pwolo mwaka me pyer iromo abicel, kede kwayo yweyo i ngom weng bot jo ma bedo iye weng: en obedo yubili botu; kadi dano acel acel dok cenyo i gang kwan ne, dok dano acel acel dok cenyo i paco me odi ne. Yubili obedo mwaka me pyer iromo abicel botu: pe ubi kwo, pe ubi neko gin ma dongo keken i iye, kata pe ubi cok angur pa yat angur maru ma pe otweyo. Leviticus 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Ka ma nyuto yawange pa Icelo me “cawa abiro” ma tye i cura ma lube tye kwede i Kijok me Lebitikus, kityeko keto iye i wele mago ma telo i cike me dwogo tungʼ jubili i Nino me Cwalo kwo.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Lok rik bot jo Israel, i waci botgi ni, Ka uwoto i ngom ma amiyo wun, ci ngom no obikwo Sabato me Yehova. Imwaka abicel iabiro poyo poto ni, kede i mwaka abicel iabiro tongo yat olok ni, dok iabiro dwoko nyiggi; ento i mwaka me abiro, ngom obibedo ki Sabato me yweyo, Sabato pi Yehova: pe ipoyi poto ni, kede pe itongi yat olok ni. Gik ma odongo kene ki kene ki i can ni pe idwogi, kede pe icoko angur ma i yat olok ni ma pe itongo: pien en mwaka me yweyo pi ngom. Sabato me ngom obibedo cam pi wun; pi in keni, kede pi laki tic ni, kede pi nyako tic ni, kede pi jatic ma iketo pire, kede pi dano obedo kany ma tye kacel kodi, Kede pi dyel ni, kede pi leb ma tye i ngom ni, adwong weng ma i ngom no obibedo cam. Dok ibikwanyo mwaka me Sabato abiro, tyen abiro me mwaka abiro; ci kare me Sabato me mwaka abiro no obibedo boti mwaka artam adek ki abongwen. Jo Kwo me Lebitiko 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Cingi Miller oneno okelo cing ikare me ngolo ma obedo i kom Israel pien gi otwalo cike me sabato me ngom i dul me abicel aryo ki acel, en otic ki twero ni nino acel kelo mwaka acel, dok en onongo ni mwaka acel tye ki nino mia adek ki abicel, dok kare abiro ma omede ki nino mia adek ki abicel obedo mwaka alufu aryo ki mia abicel me pwonyo pien me twalo kacik. Man obedo ada me lok me profesi ma en otyeko nongo. En aye can me ada mapol ma odoko can me ada ma Kristo oketo i nying tic me Miller. Turumbe me Yubili en kelo pwoc me liberaconi ki wol.
The seventh trumpet is Islam of the third woe.
Apong me abiro en Islam me nino mar adek.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ento i nino me dwong ton pa malaika me abiro wiye, ka en obedo cak me turo, kiyeng pa Lubanga bino tum woko, calo en ocako owaco ni bot luticce ma lakwena. Niyabo 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
Pata mūjō marom pa Islam en ada adwong me nyutu me obat, dok pata mūjō me Yubili en ada i iye me nyutu me obat pa ngolo kwo ki yele—gwokke ki i timo gric, ma calo ma Nyako White owaco, en malaika me adek i ada tutwal. I kare ma pata me adek wiye tye ka dwogo, taj pa Kristo i i wek en gen me ducu onwongo biro otum rwatte pien Kristo oribo Dwonye me Lamo ki dano pa alufu acel ki mia adek ki apar abic ki angwen. Jo ma i kare meno gitye ka rwatte ki lak pa Lubanga gibiro tito kwena me pata me gengo ma kicako nyutu calo can me adek, dok bene gengo pa malaika me adek. Can me adek miyo teko bot kwena pa malaika me adek ka malaika ma pe en dano mapol loyo Yesu Kristo olor piny ki kwena i cinge.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Ka wa nyutu ni en pe onongo obedo profesi me kare pa wit ma acel ki me aryo ma omiyo teko i lok pa malaika me acel, dok profesi me wit ma adek ma omiyo teko i lok pa malaika me adek, wa tye ka nyutu ni turumpeta gi en “ngolocik ma kelo i Roma me gamo dul me cike pa Ceng Nino Apar.” Ngolocik meno me opi, tutwal turumpeta adek me agiki ma lwongo gi wit, gicopo kwo keken dok girubo rwom acel ki lok me gonyo pa malaika adek me Niyabo 14. Wit aryo ki malaika aryo i historia pa Millerite, dok wit ma adek ki malaika me adek i historia pa lukwongo mia acel abic aryo rom mo adek ki angwen. I historia me cako pa malaika me acel ki me aryo, lok pa nyut me yabo ngolocik onongo oyinyo teko ki timore pa Islam me wit me acel ki me aryo. I historia me agiki pa malaika me adek, lok ma twero kwano tyeko pa ngolocik onongo oyinyo teko ki timore pa Islam me wit ma adek.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Tic marac i acakki ki i agiki obedo konyo ka malaika me Niyabo 10 ki 18, “ma pe obedo dano mapol ka en aye Yesu Kristo kene.” Okwena me woko me Islam ki okwena me iye me kwano kwo pe; man okwena me woko me turumbeta me ngero marac me adek, dok okwena me iye me kwano kwo pe en turumbeta pa malaika me adek. Turumbeta me woko me Islam en profesi me mwaka alufu abicel aryo ki pieri abicel aryo, dok turumbeta me iye pa malaika me adek en mwaka alufu aryo ki apar adek. Arwate gin weng oguro ki oyweko dwon i cane me acakki me kwano pa lwak ma oto, dok arwate gin weng odok cen dok oyweko dwon i cane me acakki me kwano pa lwak ma kwo.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Malayika me Book pa Niyabo 10 otye olwore i nino 11 August 1840 me tyeko pwony me Isilam, kadi i tic man, malayika no oceri anyut pa olwore pa malayika me Book pa Niyabo 18 kun ki tyeko pwony mukene me Isilam. Ngat ma Rubanga ogoyo ikom ngolo me cik pa Sande i mwaka 321, dok lacoo i 538, onyutu gi tung cel acel me aryo nyo me abicel me yat; dok ngat ma ogoyo ikom ngolo me cik pa Sande ma cok bino onyutu gi tung cel me abiryo, ma en ma apol me adek dok en bene malayika me adek. Lok me ciko pa genge me cakke pa biko me ngolo i nino 22 October 1844, kadi lok me ciko pa genge me biko me jo ma tye ka kwo i 9/11, giwoto weng ki teko pa malayika me abiryo i rwom me nying ma Jones oketo. Malayika abicel me tung cel i caber 8 ki 9; ci i caber 10 malayika olworo piny, ma pe en dano matidi, ento Yesu Kristo kene. En en malayika me abiryo i rwom pa malayika, ma i caber 11 ma lubo en iye tye ma apol me adek, ma en tung cel me abiryo ma ocako dwogo i 1844, ento i rwom pa malayika en me aboro, ma otelo nyime wa bot malayika me abongwen, me apar, ki me apar wi acel i Book pa Niyabo 14.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Kwena pa malaika me adek pe twero twero cako keken i kwena pa malaika me acel ki me aryo, ento bene pe twero kwanyo ki turumpeta abiro pa kwena pa Rubanga ikom opot me jwang kic. Turumpeta me acel angec pa opot i kabedo me aboro i Cak pa Yohana nyutu kwanyo ma doko anyim-anyim pa Roma me Iporok pa West inino i ngec pa lagwok Constantine ma oketo cik pa Sunday me acel i mwaka 321, dok ocako i kare ma en opoko impero i east ki west i mwaka 330.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Ka taifa wa, i kacok i ka kansolo me cikegi, cako keto cike me tweyo tam ki pwony pa lwak ikare me yoo gi me dini, ka i force-o gwoko Candat me Nino pa Ca Sunday, kadi i cako tic ki teko me twero mapol i kom jo ma gwoko Sabato me nino me abiro, ci Cik pa Lubanga, i yoo ducu ma tyen lok eni, ibedo calo pe tye ginacake i ngomwa; dok kwede lok ada peke, lok me tongo cen me taifa ibino kwede bal me kwanyo woko me taifa.” Review and Herald, December 18, 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern, was brought to its end progressively. The demise of Western Rome under the first four trumpets by 476 represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and end at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Cik ni weko niye pa lobo kelo kethere pa lobo kiketo i tic i kom lobo pa Constantine, ocake ki agwara aŋwen mukwongo ame otyeko Roma me Poto Ceng ka oo i mwaka 476. Roma me Tung Ceng otum i mwaka 1453, kadi bed ni, i yo me lok me adwar, onwongo orwenyo twero mere me loore kene calo lobo i nino me 27 me dwe me abiro, 1449. Pe calo Babilon, ame kigwero piny i dyewor acel, Roma, me Poto Ceng ki me Tung Ceng ducu, otum motmot. Kethere me Roma me Poto Ceng i te agwara aŋwen mukwongo ka oo i mwaka 476 nyuto kethere me United States i te agwara aŋwen, ame i rwom acel nyuto anywola aŋwen me United States ame ocake i mwaka 1798 dok tum i kare me cik me Ceng Cabit. Anywola aŋwen-no rwate ki anywola aŋwen me Adventism, ame rwate ki kanica aŋwen mukwongo me Niyabo aryo, ki tim aŋwen me kwero ame rac-gi medere ameda i Ezekiel dul me aboro, ki atuku aŋwen me bonyo ame bino lubere i buk pa Joel.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Pien Akwap Rubanga owaco ni; Eka dok adwong i wang acel, ka atyeko cwalo ikom Yerusalemu uketo angwen me kwena matek atika, miec, ki kec, ki lee marac, ki two marac, me golo ki iye dano ki lee? Ezekiel 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and Eastern Rome, in prophetic relation to Western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was Western Rome.
Buu me abic kede me abicel ogoyo Roma me Tung piny, kede Roma me Tung, i watte kede Roma me Too i lok me adwarpiny, nyuto gamente. Roma me Too nyuto kanica. Roma me Too bene nyuto United States, ma giloyo me acel, kit ma yam giloyo Roma me Too kwede.
“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, lobo me welo me dini, bino rwatte ki Papacy i loko tutwal me peko i kom adwogi pa dano dok tye kelo dano me woro sabato me lok, jo me i kin lobo ducu i wilobo ducu bitye ka telo me lubo cing-gi.” Testimonies, volume 6, 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Opongi angwen mar adwentu nyuto otino angwen me lok pa Amerika, kadi ka United States opoto, ci lobo ma ber loyo ma tye i nyig coc mar abicel ki acel i Daniel apar wiye acel angec dong opoto, ci gengo ma tye ka i anyim en Egypto, cal pa lobo ducu mukene ma i wi lobo. United Nations, jo ma gin ruot apar, ci giye me miyo ker gi me abiro bot papi, pien “pi kare manok—cawa acel,” i Revelation abicel ki abiro. Man timore i nywal pa Herode, ka en ocamo cike me miyo pooo ki acel me ker ne. I nywal pa Herode, i cawa no coc i cing opwonyore i wi bul pa kor, ci Belshazzar ki neko. Cawa no oo i cik pa Dyeng Nino Acol, ci mede nyaka kare pa agiki pa temo pa dano. Ker me abiro loyo ki gwoko, calone gin kwayo pa ot pa Constantinople ma opoto i mwaka 1453. Ki cake i cik pa Dyeng Nino Acol i United States, ma gicako calone ki 1449; nyaka i poto pa Constantinople i 1453 tye mwaka angwen me cal. Papi otyeko nongo cwer cwiny ne ma opong ki to i 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
I Daniel apar abicel ki angwen, papi obedo oyot i mwaka 1798, i kare me agiki. Ka dong rwot me kabedo me anyim obedo oyot i mwaka 1989, i kare me agiki. Amerika obedo oyot i apar abicel ki acel, ka Misiri obedo oyot i apar abicel ki aryo, dok papi bino i oyot me aryo ma en me agiki i apar abicel ki abicel.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Ki bot cako ki piny otino me kabedo pa lwak ki ka giko piny otino magi, calo ginyuto anyim maleng i buk me Daniel ki me Revelation, wa mito pwonyo ni ducu me ducu pa deyo ma onongo tye keken i wiang ki me piny eni pe tye ki wel. Babilon, ki tekwaro ducu ki deyo ducu me lonyo, ma piny wa man pe dong oneno kit ma calo man pol kare mukene anyim,—tekwaro ki deyo ma i wang dano me kare meno onongo nen calo ma ocung mot ki ma bino bedo tye tutwal,—ango ma opoto keken woko ducu! Calo ‘yat me lum ma lobo,’ en otiyo woko. James 1:10. Kit man bene pwod me Medo-Persia opoto woko, ki pwod me Grecia ki me Roma. Kadi kit man ducu ma pe tye ki Lubanga calo gum me bedo kwede, opoto woko. Keken gin ma oribore ki yub Pa, ki ma onyuto kit marac Pa, aye romo medo tye. Cik Kwo Pa keken aye jami ma ocung mot ma piny wa ni ngeyo.” Prophets and Kings, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Poto pa United States (lanebi mar adwong) i nyiri acel ki angwen acel onongo kikelo calo kit ma 1449 onyuto, ci poto pa Egypt (naga) i nyiri acel ki angwen aryo onongo kikelo calo kit ma 1453 onyuto, ci papi pa Roma (lelabal) oo i agiki ka pe tye ngat mo konyone calo kit ma 1798 onyuto. Lanebi mar adwong ki naga kigolo piny ki teko pa trumbeta, ci lelabal kigolo piny ki teko pa naga.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicanism in the earth beast began in 1798 and end at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Namba aŋwen obedo lanyut me tur pa ker. Ker pa Alexander otur odoko ker aŋwen, kede Egypt olwar i Nam Makwar i tieng me aŋwen, kede Israel tye ka ryebo coŋe bot ceŋ i tim akwero me aŋwen i Ezekiel aboro. Tienge aŋwen me dini me Purotestanti kede loc me ripablik i lee me lobo gucakke i mwaka 1798 kede gibino tum i kare me cik me Ceŋ Cabit ame cok bino pi tung aryo ducu. Ŋolkop aŋwen matek pa Ezekiel i kom Jerusalem ginyuto ŋolkop aŋwen i kom United States, kede ŋolkop aŋwen-no i kom ker me abicel i lok me adwar me Baibul gibedo lanyut me mwaka aŋwen cakere i 1449 wa i 1453 i kare ame ker me abiro i lok me adwar me Baibul yee me miyo nucu me kergi bot loc pa Paapa i wat i kin kanica kede gamente ame dako acoda me Tyre loyo.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Mwaka angwen 1449 anyaka 1453 pe tye ka nyutu to lweny pa kwaro me ker mar abicel me abiro ka cikke pa Cawa me Nino pa Paara, kadi bene tye ka nyutu kare pa kwaro me ker mar abicel me aboro ki cikke pa Cawa me Nino pa Paara anyaka ka kare pa ngole me ngweno ocako agiki. Cwiny me loyo Ejipito, ma en piny dok bene en lyel ma kimiyo pa upapa, en fractal i acakki me kare ma kitito kwede i mwaka angwen 1449 anyaka 1453. Man nyuto pwod me Constantinople i cikke pa Cawa me Nino pa Paara, ka dong odok kene woko ka Mikael otingo iwiye. Ka Mikael otingo iwiye, malaika angwen gilonyo woko loyo-loyo calo nongo nyut pa penyo owaco.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Aneno ni malek angwen bina mako yamo angwen wang acel tye ka tic pa Yesu otum i kabedo maleng, ci lacen dongo abiro me agiki bino.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth, we will consider the second woe in the context of applying it at the soon-coming Sunday law.
But angwen me ker pa Alexander, turumbeta angwen i kom Rome me tung poto ceng, yamo angwen ma kigonyo i kom Rome me tung tu ceng, ngolo kop angwen matek i kom Jerusalem, yamo angwen ma kigonyo i kare ma loc pa Papa oo i agikine ma ngat mo pe tye me konyo. Ka dong kiyaro lanyut magi me adwar, wabineno can me aryo i lub kit ma kitiyo kede i kare me cik me Ceng Cabit ma cok bino.
The Council of Florence
Konsilio me Florence
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
I mwaka 1439, i Kacok me Florence (ma bene lwongo ni Kacok me Rwate me Florence), jo ma rwako Kanisa me Orthodox ma aa Bongo Ceng (ma Obwoc me Byzantine John VIII Palaiologos kacel ki Patriarch me Constantinople ne otelo) ne kinywako cik me rwate ma gin girek ki Kanisa Katolika me Roma. Gubino i kom ni Pope me Roma myero ngene calo wi Kanisa ducu, nyaka i tek pa ker me loyo dano duto.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Pien cwara en wi dyere, calo bene Kristo tye Wi Kanisa: kede en aye Lalar me dende. Efeso 5:23.
The Nicene Creed
Cwiny me Nicaea
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Emperar ki Patriak onongo ogamo “Filioque clause” i Kredo me Nisea, ma ne obedo med i Kredo me Nisea, ka twero ni Cwiny Maleng boa ki bot Won ki Wot. Kredo me Nisea en acel ikin lok me yero ma pire tek tutwal dok tiyo kwede i yoo ma lacel i historia me akica me Katolika. Kredo me Nisea en lok me cako ma ocokke maber me yec me Katolika ma pire tek. Kwena ne gicoyo wek giking adwong pa adieri ikom ngo ma Yesu Kristo en. I mwaka 325, opongowu akalakala madit pien lakwena acel ma nyinge Arius onongo pwonyo ni Yesu pe God Won olwongo, dok pe en God loyo weng calo atir.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first, is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Laloc Madit Constantine olwongo Cokere me Acel me Nicaea me tyeko lok meno. Cokere meno omoko matek ni Yesu obedo Lubanga matwal, “tye ki kit bedo acel” ki Won. I nge meno, Cokere me Constantinople omedo lok i Lok me Yie meno i mwaka 381. I ka man, myero wanen ni gimoko Lok me Yie me Nicaea i lok mukato pa Constantine me acel, ki ni Lok me Yie meno onongo bino bedo peko bot Constantine me agikki, ma obedo Constantine me apar wiye acel, ma onongo obedo Laloc Madit me agikki me Ker Madit me Byzantine ma i tung wokceng. Constantine Madit, ma obedo me acel, ginyuto en tyen mapol calo ngat ma lok me dwarpiny i Baibul lok iye. En aye laloc i acakki me ker madit me tung wokceng, ki pi meno en obedo anyut me laloc i agikki me ker madit me tung wokceng. Ngat ma kwano lok me dwarpiny myero onen ni Lok me Yie me Nicaea obedo dul me lok mukato me acakki ki me agikki, ka en niang cik me alfa ki omega.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
I mwaka 381, ka Nicene Creed ginyuto dok ki pwonu pa Purgatory, pwonu pa Eucharist, ki yubo tic pa mukati ma pe ki yeast i Eucharist, ma obedo tic pa Latin. Creed pa 381 bene oyubo ngec pa Katolika i kom grina me anyim ki kwone ma i ngec too. Otyeko ki ler man madit ni: “Wan bene wa cako ni kom me acel me jo apostol maleng ki Roman Pontiff tye ki dit pa mukene i wi lobo ducu kede en aye jatela ma atir pa Christ.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
I Florence Council, gubedo ma dong otimec odikone i nino dwe 6, mwaka 1439, myaka 14 mapwod Constantinople opoto i cing jo Ottoman Turk i mwaka 1453. Gubedo mar rwate man odikone i te cwercwiny me polityk mapol adii. Imperio me Byzantine ne tye i lworo madit, ka mito kony me lweny ki i West me gwoko gin ceng jo Ottoman ma ne dong tye ka nyinge. Ka jo mawakil me Greek odok ganggi, rwate no jo mapol i East i kin jo dongo me kanisa, jo monk, kacel ki lwak mapatpat, gikwanyo kede matek. Mapol i bishops ma ne gidik iye lacen gikelo cen konygi. Rwate no pe onongo ocobo tic i kit ma romo ducu, dok Kanisa me Eastern Orthodox okwanyo kede i yoo me cik i myaka ma olwoko. Ka Constantinople opoto i mwaka 1453, rwate no ne dong opwod obal atir. Jo ma nongo lok me kwan me wang tic me tarih bene i kare mapol ginyuto rwate man calo rwate me polityk ma pe olonyo pien opong ki kwanyo kede madwong ma oa i te lok me theology, kit me tim ki kwan me dano, kacel ki kwanyo kede me lwak.
At the First Council of Nicaea of 325, the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
I Cokere me Acel me Nicaea ame otimme i mwaka 325, kiyeyo Lok me Niye me Nicaea. Kinyuto ni man otimme mwaki abic ame mwaka 330 pud pe oo, i kare ame mwaki 360 me Daniel cura me apar wi acel, tyeng me pyer aryo wi angwen, ame kinyuto calo “kare” otum.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
En acel kelo cwinya maber kata iwang kabedo ma otela loyo i ngom pa bute; dok en bino timo gin ma wonge pe otimo, kata dano pa wonge mapat pe otimo; en bino keyo ikin gini jami ma oyako, ki lupok, ki mwandu: ee, en bino cako yubbe iwiye gang obedo matek, ento pi kare mo keken. Daniel 11:24.
The years 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Mwaka 31 ma pud pe ginywalo Kristo ki mwaka 330 ducu nyuto “kare ma gicimo” ma tye i tyeng me 27 ki me 29 me Daniel 11.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Ki cukwiny rwom me royo aryo magi bene bibedo me timo gin marac, ci gibinwoyo lwek i mesa acel; ento pe obinongo yot pa tic, pien agiki pud bibedo i cawa ma kiketo. … I cawa ma kiketo obidok, ci obibino i dirica me anyim; ento pe bibedo calo ma con, onyo calo ma agiki. Daniel 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of Eastern Rome are represented by the first and last emperors named Constantine. The alpha and omega of the prophetic line of Eastern Rome, called the Byzantine Empire, is connected to the ending of the three hundred and sixty years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC, Mark Antony and Augustus Caesar spoke lies at one table that did not prosper. Before the year 330, in 325, the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Acaki (330) ki agiki (1449–1453) me rek me lok me adwar me Roma me tuŋ wok ceŋ nyute i kom rwodi me ker madit me acaki ki me agiki, ame nyiŋgi obedo Constantine. Alfa ki omega me rek me lok me adwar me Roma me tuŋ wok ceŋ, ame kilwoŋo ni Ker Madit me Byzantine, gikubbe ki gikere me mwaka mia adek ki pyer abicel ame Roma me loc pa rwodi me ker madit obedo ki loc maloyo ducu, cake i lweny me Actium i mwaka 31 BC oo i mwaka 330, eka medde anyim oo i mwaka 1453. Kapok lweny me Actium i mwaka 31 BC otimme, Mark Antony ki Augustus Caesar gutito goba i meja acel, ento goba-no pe onyako adwogi. Kapok mwaka 330 oo, i mwaka 325, kiyeyo Lok me Yee me Nicene. Kapok mwaka 1453 oo, kiyeyo kit ame kiyiko odoco me Lok me Yee me Nicene acel-lu kikome. Kapok mwaka 31 BC oo, jo aryo me loc lobo gutito goba i meja acel. I mwaka 325, kitito goba me cwiny i meja acel. Lucaden aryo-no ginyuto goba me loc lobo ki goba me cwiny ame kiyeyo i mwaka 1439 i Kacoke me Florence. Lok me Yee me Nicene-no ame kiyiko odoco kilwoŋo ni Cik me Ribbe.
The first waymark of lies at one table came before 31 BC and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome, against a confederacy of a man and woman representing Egypt. The second set of lies was in 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented Western and Eastern Rome, with Eastern Rome seeking a political goal by agreeing to a religious argument. 31 BC, followed by 330 and then 1453, represents a triple application of the line of Rome.
Lanyut me yoo me acel me lok goba i meca acel otimme kapok mwaka 31 BC oo, dok obedo i kin dul aryo me loc i Roma me woro jogi. Kare ame kiketo pi lok goba mago obedo mwaka 31 BC, dok onongo tye iye Augustus, lanyut me Roma, ame ocung i kom ribbe pa co acel ki dako acel ame onongo gicung pi Ejipt. Dul me aryo me lok goba obedo i mwaka 325, dok kare ame kiketo obedo mwaka 330. Dul me adek me lok goba obedo i mwaka 1439, dok kare ame kiketo obedo mwaka 1449–1453. Jo ame onongo gitye i meca i mwaka 1439 onongo gicung pi Roma me Tung Too ki Roma me Tung Kide, kun Roma me Tung Kide onongo yenyo adwogi me loc i yoo me yee tyen lok me dini. Mwaka 31 BC, ame mwaka 330 lubo kore dok mwaka 1453 lubo ngeye, nyuto tiyo ki rek me Roma tyen adek.
The political threat of the alliance of Mark Antony and Cleopatra typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Bwura me loc ame ribbe pa Mark Antony ki Cleopatra okelo obedo lanyut me bwura me cwiny ame pwony me goba me Arianism okelo i mwaka 325, dok bwura meno bene obedo lanyut me bwura me loc ki dini ame jo Turk me dini me Islam okelo i mwaka 1439.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Peko me Credo pa Nicea bene tye gweno, dok ada onongo pe tye iye kata manok. Buk ma ki coyo nyigcoko iye i dwe me July 6, 1439, i Kacok pa Florence, nyinge ne obedo *Decree of Union*, dok nenyo ne orwate ki gweno magi acel, ki mukene mapol. Ka orwakac me jo ma ki cwalo dok odok i Constantinople i mwaka 1439, jo ne oromo gi ki irem madit ki tyeko me ni gubedo jo me culo woko. Koba ne opwod i kin jo ni: “Maber odoco pa Turki kuliko mitre pa Papa.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Kiwandi man duwoko mapat pat pien Omukama wa Byzantine obedo ka mito kwo marac me kony me lumii ci me Icum ma oloke bot jo Ottoman. Ka dong oneno ni kony me lumii ci peke adada onongo bino (onyo pe bino tutwal), teko me cwakke kiwandi man obotyo woko. I mwaka 1450–1451, sinodi mapol me Oriente ojuko kiwandi meno, ci ka Constantinople opoto i 1453, kiwandi meno ojukone woko ducu. Gik ma agiki i Cik me Kiwandi me Cwakke kiwandi ka Florence, Kanisa me Eastern Orthodox tero calo ka obedo kaunsili ma opongi kede ma ojukone woko. Pe gineno calo gin ma atir. Ento Kanisa me Roman Catholic pud ngene ni en kaunsili me ecumenical ma atir.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299, and ended on July 27, 1449.
Wan watye ka keto yoo me tam me niang kit ma kinwoyo kit me kor lok me can me aryo i gin mukato me can me adek. Kor lok me mwaka mia acel ki pyer abic me can me acel ocake i nino 27 me dwe me abiro, mwaka 1299, dok otum i nino 27 me dwe me abiro, mwaka 1449.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453, when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Constantine XI Palaiologos kinywalo i mwaka 1404, dok obedo i loc cake i dwe me acel me mwaka 1449 nio wa i nino 29 me dwe me abic me mwaka 1453. En aye obedo rwot madit me agiki me Ker Madit me Roma me Tung Wok Ceng (Byzantine), ma obedo tye pi mwaka ma kato 1,100. Otelo ki cwiny matek i gwoko Constantinople i kare ma mony pa Ottoman oguro boma-no i mwaka 1453, kun onwongo tye ki jo ma gwoko boma ma romo 7,000 nio wa 8,000 keken, me lweny ki mony pa Mehmed II ma okato 80,000. Oto kun lwenyo i wi cel me boma i nino 29 me dwe me abic me mwaka 1453, i kare ma kimako Constantinople i agiki. Kom mere pe kiŋeyo ki ada i kare mo keken. To mere onyuto agiki me Ker Madit me Roma (ma obedo medde atir me agiki me ker madit ma Augustus ocako i mwaka 27 ma pud pe kinywalo Kristo).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
I tye ka poo iye i kom lok me Grik kacel ki i kwo me cik pa Orthodokso calo dano me boh marac, ma pol kare gilwongo ni “Laloc me Marmoro” i lok me kwena (ye ma ni obedo ni onywalo dok cen acel me tyeko dok me gwoko Constantinople).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425 to 1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
John VIII Palaiologos (1392–1448) onwongo obedo Rwot Madit me Byzantine me aryo ki agiki, ma oloc cake i mwaka 1425 nio i mwaka 1448. En onwongo obedo wod kayo pa Rwot Madit Manuel II Palaiologos, dok onwongo dit kato ominne Constantine XI. I kare ma pol me locce, John VIII otemo matek adada me laro Ker Madit me Byzantine ma onwongo dong tye ka too ki bot jo Ottoman. I mwaka 1439, en kikome owoto i Italy dok otelo wi Cokke me Florence, ma iye en kede lukwena me Kanica Ortodoks me Tung Kide oyee pi kare manok me dok ribbe kede Kanica Katolika me Roma, dok me ye ni Papa obedo lawi Kanica. Constantine ma Dit bene onwongo otelo wi Cokke me Nicaea. John VIII onwongo geno ni ribbe man kede loc pa Papa bikelo kony me mony ki i lobe me Tung Poto Ceng me lweny i kom jo Turk, ento jo ma pe yee ribbe meno onwongo pol adada i Constantinople, dok i agiki ribbe meno otur. John VIII oto i mwaka 1448 (too ma otime pire kene), mwaka abic keken i nyim poto pa Constantinople i mwaka 1453. I nge meno, ominne Constantine XI odoko rwot madit dok oto kun tye ka lweny me gwoko boma meno.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
Ka Jan VIII oto, i mwaka 1448, owote ma nyinge Constantine XI kicwalo me bedo laloc ma lutye iye. Ceng mwaka 1448, Ker Byzantium dong obedo dwogo matidi ma tye i bwo latic pa rwot mukene, dok jo Ottoman bene gitye ki teko maduong i kom ngat ma bino bedo i kom komber i Constantinople. I nino dwe 27, mwaka 1449, gin mo me polityk ma pire tek tutwal otime i myaka me agiki pa Ker Byzantium. Laloc pa Byzantium, John VIII Palaiologos, dong oto con i 1448. Owote, Constantine XI Palaiologos (laloc ma agiki), kikwanyo ka laloc i Constantinople. Ento, ka Constantine XI pe pud onywalo bedo i kom komber i yoo ma otir, oryeko kwero lukwena bot Sultan pa Ottoman (Murad II) ci openyo twero me loko. Sultan omiyo twero meno, ka dong pe romo ka meno, ci Constantine XI kiketo i korona i yoo matut dok ki ngene ni en laloc. Tic man ki nen calo kwanyo woko twero me ker pa Byzantium ki cwinygi gi kengi. Me acel i kare weng, laloc pa Byzantium oyubo ka piri ni en oloko keken ki twero ma jo Turk pa Ottoman giyubo. I mwaka angwen keken ma olwoko, i 1453, Constantinople opoto i lwak jo Ottoman.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon-coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel, and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Mwaki mia adek ki pyer aboŋwen wiye acël ki nino apar wiye abic inge nino 27 me dwe me abiro, 1449, i nino 11 me dwe me aboro, 1840, jo Turkey oyenyo gwok i kom Egypt kun gin oketo gi i te twero pa lobe aŋwen me Europe ma tye ki teko madit, i yo meno gin ocobo lok me adwar me cawa acël, nino acël, dwe acël ki mwaka acël. Kombedi dong watyeko yubo tyen lok me tic ki can me acël ki me aryö i kare me cik me Ceng Cabit ma cok bino. Peter, calo lanyut me jo alip mia acël ki pyer aŋwen wiye aŋwen, nyuto dul pa malaika me adek, dok William Miller nyuto dul ma nyute i malaika me acël ki me aryö. Dul aryö-ni ducu tye ki wat ki “lagony.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Kadi lagoro me ot pa Daudi abiketo i wiye; en odyab, kadi dano mo pe romo tuko; kadi en otuko, dano mo pe romo dyab. Isaiah 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Kadi atito ni in, i Petero; kadi i wi lwala man abiro yubo Kanisa na; kadi dyere me laloc pe bino loc pire. Kadi abiro miyo in lagony me Ker me polo: kadi gin mo keken ma ibiro twero i lobo, gibiro twero i polo: kadi gin mo keken ma ibiro yweyo i lobo, gibiro yweyo i polo. Matayo 16:18, 19.
We will approach the battle of Nineveh in the next article not only as the “key” that opens the bottomless pit, but also as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Wabïŋïyö lwëny më Nineveh i coc ma lübö man pe calö “lagöny” ma yabö bur ma tërë pe keken, ëntö bene calö lagöny më kor ma këtö caden ducu më Daniel cura më apar wi acël kakarë atïr adada. I wanglëk a Miller, “lagöny” ma onwongo otwe i aduku onwongo obedo yo a Miller më kwanö Baibul. Tïyö kï coc më Baibul më mökö ginacöna më jo ma olubo Miller, karacël kï “rek i wi rek” i ginacöna më malaika më adek, ën ë lagöny ma mïö lagöny më Niyabo cura më abongwën twërö yabö ki këtö ginacöna ma okane më kwena më woko më tyeng më pyer angwën kakarë atïr.
We will continue our considerations in the next article.
Wa bicako anyim ki tamwa wa i coc mukene ma bino.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Bot pa lanebi, roda ma tye i kin roda, ki kit ma jami ma tye ka ngwec ayore kwedgi pe onen ni gubedo mapol adwogi dok pe kit ma nyare me loko. Ento cing pa Ryeko ma pe kigik iye nen i kin roda-gi, dok rwom ma pe tye ki bal obedo adwok pa ticce. Roda acel acel timo tic i rwom ma pe tye ki bal kacel ki roda mukene ducu.” Testimonies to Ministers, 214.