The books of Daniel and Revelation complement each other, meaning together they are perfected.
Buk pa Daniel kacel ki pa Niyabo pe gityeko ken, ento gin acel acel gidwogo gangi me tic kwede; mino ka gibedo kacel, gityeko maber.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“I buk me Niyabo, buk weng me Baibul rwatte kede tum iye. Kani en tye buk me Danieri ma cako bedo rwom.” Acts of the Apostles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Ker pa bok pa jonabi ma tye i Baibul myero obed ka jami ma pwonnyon pa jonabi oyenyo iye, pien i kanyo aye lok me akwana ma kiwoko me nino me agiki kinyuto iye matek.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Ber me rwate madit ahinya me pwonyo, i wang mar anyim me Lok pa Katonda, enong me gubedo cing ki bedo wot mar ker madongo ka ki peko mar ker. Yubbe jo matino dong gupwony rekod magi, ci guniang ni medde mar adaa me lobo obedo ka tye ka gitye ka yee cing pa rwom me anyim pa Katonda. Omyero opwony bene gin ma okato i lok me dul me dyer me lok ma obedo me kelo alokaloka madongo, ci guniang ni adwogi man, kata bed ni gitye ka kwanyo, ka giworo peko, kendo jo ma gicako onongo gikelogi i ot me twero kica ki i wang me yat me neko, dong pi yubu man kaka gin miyo rwot, gitye ka loyo.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Lok me Lobo ma maleng, obed ni gin “cok-cok me timo yub ma dit,” onyo “cako kacel ki turo me ker”; lok me Lobo ma maleng en jambo me ngima onyo me to i Cwiny me Katonda. Pawulo coo i 2 Thessalonika cuk aryo ni jo mogo ma pe maro adaŋ, ka i ngeyo man dong giyubo balo me yec ma tek; gitye ka timo kumeno pien giyero kwero kwena ma Pawulo nyuto i bute. Bute no nyuto wat me Roma me pakan kacel ki Roma me bapapa, ma bene en wat me Pergamo kacel ki Tiatira, kede bene wat me nyiŋ adyere kacel ki labongo, kede dok wat me labongo-smoka kacel ki lee. Cako me Roma me bapapa ma Tiatira karelo, kacel ki turo me Roma me pakan ma Pergamo karelo, en adaŋ ma jo ma giyubo balo me yec ma tek kiyero kwero.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Iye i kom Millerite, akalo me peko i kin jo Millerite ki jo Protestants ma oo i poto me jo mukwongo me mwaka 1843, no obedo ikom twero mene me ite ma kiketo calo “jokwo me lwak mamegi” i verse me apar ki angwen me Daniel apar ki acel. Jomakwo bene obedo pwot me Roma me piny me piny ma tye ka cako wot, calo jo Millerite twero, onyo obedo upoto me jo Seleucids, calo jo Protestants twero?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Piny weng ma obino i wang tic, kicwalo iye me bedo ka i piny, wek ongene ento obed tye ka timo yub pa ‘Lacung Wang ki Ngat Maleng.’ Lok me pruk i wang acel oseko loko ngec me cako ki me tum pa ker madit me piny—Babulon, Medo-Persia, Girik, ki Roma. I kin gin acel acel magi, kit ma obedo ki i kin piny ma pe tye ki tek matek, gin ma owoto con odok cen dok. Woto pa gin acel acel obedo ki kare me atema, gin acel acel opong ki pe, ducu me deyo pa gin opweo, tek pa gin olal, dok kabedo pa gin kiwelo ne gin mukene....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.
“Ki iwiye dok piny me cwec ki me wawot me rwom pa lwongo ma kinyutu piny i pot buk me Coc Maleng, gin myero gupwony ni deyo ma pe tye ka i iye, ki deyo me piny keken, pe tye ki wel mo. Babilon, ki nguvu ne ducu ki lonyone ducu, ma piny wa pe neno mukene calo man dok angec kun obedo,—nguvu ki lonyo ma bot lwak me kare meno onyuto calo gin ma ocung maber ki ma obedo ma rom rom,—ango kaka obale woko ducu! Calo ‘yat me lum’ en oto. Itye ka otwo woko calo man gin ducu ma pe tye ki Lubanga calo lwango ne. En keken ma otwero bedo ma oribore ki yubbe ki ma onyutu kit ma en tye ma twero bedo. Cikone keken aye gin ma cung maber ma piny wa ngeyo.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Akwan me Baibuli en anyim ma Solomono owaco ni ka pe tye, dano obibedo atyal. Jo Millerite oneno dok ogonyo mwaka mia acel dok piero abic ma kirwate calo “dwe abic” i Kanyut, doggola abic ki apar, ento pe ginyono i ngwic matek i akwan me anyim ma kirwate i doggola abic me Kanyut. Gineno bedo kakare ni “dwe abic” me doggola apar, ento kit ma tye ka piny ni gupwonyo ni pien doggola abic ki apar gini weng nongo tye ki lok ni “dwe abic,” mano dong rwate keken ki keto tek i porofecy me cwercwiny ma kirwate i doggola aryo. Kombedi nyutu dano bedo yot ni ka doggola abic rwate ki “dwe abic,” rwate ki mwaka mia acel dok piero abic ma ocako i to me Mohammed i mwaka 632, dok ocut i 782 ki wot piny me Empress Irene me Obwakabaka Byzantine, onyo Obwakabaka Roma me cam matiny.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Jo mukwongo bene gubedo atir i tic megi ma gitye ka cako wele me apar ka lweny pa Nicomedia i nino 27 pa July, 1299 calo cako pa myaka mia acel ki abic ma ogik i kwanyo wot pa Constantine ma giko me rwot i Constantinople i nino 27 pa July, 1449. Lalac i kom lalac, kare me myaka mia acel ki abic nyuto Islam me lobo ducu, calo ma kilwongo iye i can me acel pa Islam me Arabia kacel ki can me aryo pa Islam me Turkey. Islam ma okwanyo wot pa rwot kacel ki rwot-dako, nyuto Islam me lobo ducu ma loyo ker ma otiyo ki dako acel, ma Irene kinyuto, kacel ki lalaki ma Constantine ma giko kinyuto.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
I iye mwaka mia acel ki abicel ma tumu ka dok i wang canya pa Irene, Islam me Arabia tye ka chako lo ceng onyo teritori pa Byzantine, ka weko Irene i ka canya matek tutwal ma omiyo en obedo ka tye ka culu meso me dani pi imyaka adek, ki jamukene mapol mukene. Ka canya pa Constantine me agiki obedo, en otito cako pa kare me imyaka angwen ma tumu ki tum pa kakwanyo me piny ki kwanyo woko pa kabedo me dul me Roma me cac. I jami aryo weng, en pe en dok gin mo keken ento Islam—Islam me Arabia pi Irene, ki Islam me Turkey pi Constantine me agiki. I nino me agiki, Islam me lobo doko acel, calo ma kitye ka konyo en ki lakwena aryo pa Islam me Arabia ki Islam me Turkey ma kinyuto i can me acel ki me aryo; bicako kwanyo teritori, dok ci kwanyo kabedo me dul. Cok pa polity me nino me agiki ma kinyuto en ki Constantine pa Roma me cac, i cala me nyig nyig, otingo nyom ki cok pa dini me nino me agiki ma kinyuto en ki Irene pa Roma me cac. Atye ka tic ki lok me “cok pa polity” ki “cok pa dini” me nyutu ni cal pa ginacilo pa lee obedo me acel i United States, dok ci i lobo weng. Cal pa ginacilo pa lee en nyom me cala pa Constantine ki Irene, ma gin aryo duto kicwalo canya pien kitwalo woko teritori gi ki kabedo me dul gi i cing Islam.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Aure mekwalo me nyuto i cing me rwom gin me timme ka iyeri weko atye ikare me lok me gin aryo, dok en obedo cal me nyut i nyom me i kin Constantia ki Licinius i mwaka me 313, ka Cik me Milan otyeko keto, dok kanisa me cal me Smyrna oloke agiki, dok kanisa me cal me Pergamos ocako. Jo ma Paul oloko ka gin pe tye ka rwate ki balo me tam matek kwede gikwero neno cawa me cik pa Paul ma tye ki bedo me lok me ngwec, ma tye ka cako ka dano me bal pud pe onyutore. Ngwec no time i historia me Pergamos, dok dano me bal onyutore i 538, ka kanisa me Thyatira ocako.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Pe ngat mo pe obwolu wunu i yo mo keken: pien nino meno pe bino, kono ka pe tye cako bedo me kwede acel maber, ka dano pa tip marac owinyik, wode pa laloc; Ngat ma kwanyo kwo ki cako cwecwiny mere i wi gin ducu ma lwongo ni Lubanga, onyo ma lamo; mwaki tye ka Lubanga i kacok pa Lubanga, ka nyuto kene ni en aye Lubanga. 2 Thessalonians 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Akwana me Roma me bedo i apii ceng miyo cing cing ari pi adwogi me adaŋa me porofeto, ma bene kityeko konyo i wat me cing‑cil ma tye i kin Roma me apii ceng ki Roma me apii oto. I wat meno, Roma me apii oto en kanisa, dok Roma me apii ceng en gavumenti. Roma en rwom me kanisa ki gavumenti acel, calo kikonyo‑nyutu gi nyonyo ki labongo i Daniel otit 2.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Tyen acel ma kelo ni romo nen maber adier ni i nino magiko Islam pa lobo weng bino ceng i kom teko mo ma kiketo calo rwom me agwoko kacok kereke ki pa let, ka eyako teritori pao ki gang me rwot pao, tye ka cing woko ki caden mukene aryo ma aa ki historia maleng me Niyabo i Revelation abongwen. Osman oloyo teritori me Nicomedia i July 27, 1299, ci en pe kato mwaka aryo dok oloyo teritori me Nicaea i 1301. Wode oloyo taon me rwot me Nicaea i 1331, ci wode acel-no dok oloyo taon me rwot me Nicomedia i kidwogo me mwaka angwen ma otum agiki i 1337. Lupioneer gikwongo July 27, 1299 ki Osman, ento pe gineno lweny ma obino ki iye, lweny me Nicaea, calo hatua me aryo me historia me kelo twero pa Ottoman Empire. July 27, 1299 no obedo hatua me mukwongo i but hatua mapol me oo i cik me Sunday. Hatua me mukwongo aryo me Islam pa Turki ginyuto cako me profesi mo ma ogik i 1449, ci dok i 1840, ci dok i 9/11, ka ce dok i December 31, 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Mokene me acel ki bot ginni aryo no pe obedo keken cako me mwaka mia acel ki pyer abicel, ento bene obedo cako me mwaka adek ki aboro. Gicako ka Osman omako kabedo pa Nicomedia, dok gityeko mwaka adek ki aboro i ngeye ka wode Osman omako kibuga madit pa Nicomedia i agiki me tero me mwaka angwen i 1337. Namba adek ki aboro nyuto “aa malo,” dok yat me acel me Osman me mako kabedo no ocoyo aa malo me Islam pa Turki. I yat me acel man me mwaka adek ki aboro, tero me “mwaka angwen” ociko agiki. I yat me agiki me mwaka mia acel ki pyer abicel, kwot nywal twero cwal, dok mwaka angwen i ngeye i 1453, gimako kibuga madit pa Roma me nyom tua.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Ka obedo ni gin Turuk pa Ottoman i mwaka 1453, onyo ni wodi Osman otyeko kwanyo Nicomedia i 1337 kacel ki Nicaea i 1331, i cente adek magi ducu, kabedo me twero acel acel obedo i kare mo keken i gin me loki, kabedo me twero pa Roma ma i kama ma i ceng. Rwom adek magi ducu tye ka nyutu kwanyo Roma ma i kama ma i ceng. Rwom acel acel i rwom adek magi nyutu Islam ka okwanyo mukwongo lobo, ci bangene kabedo me twero pa Roma ma i kama ma i ceng. Nying me kabedo me twero adek magi ducu tye calo nying me lobo ne. Rwom acel acel i rwom adek magi tye ki dano me loki ma pat pat, me alpha ki omega. Ka gin tye ka nyutu wat me kanisa ki gavumenti kacel ki nywono piny pa Islam i kom ducu omwonyo ki empress, nywono piny me cawa pa porofeto tye ka lamo rwom gi kacel ki Roma ma i kama ma i tal, ma bene Constantine the Great onywonyoe piny, ka en oyer Constantinople maloyo taon pa Roma i mwaka 330. Nywono piny me agiki pa Roma ma i kama ma i tal obino i 476 ki omwonyo me agiki, dok cakere ka tonge piny oyot oyot ki kare meno anyim.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma me Iling keken ki Roma me Cok, ne obedo kanisa; me cok ne obedo pa loc. Yec i acakki i mwaka 330, ci yec i 476, ci i 782, ci dok i 1449. Rek me yec ma ocakke ki kwanyo ker acel ka piny aryo, ma i 476 oyubo ki yec me bedo ka otyeko kwanyo kabaka me ker, ci ciwinyo kwede ker kene; ci Islam olubo ka okelo yec mukwongo i but piny me cok i 782, ci lacen i ot gurut me cok i 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Islam me profesi me Baibul kelo iwangc dyer me nyuto tol pa Roma me east ki me west, ci wang acel ma Islam tye ka cweyo gin anino ni rwatte ki, ento dong kato maleng i kom wang acel me cako pa Islam ma ne obedo pi jonyod me Millerite. Cawa me tem ma ocako i 2024 ki penyo ni ngat angwen pe “jokwo me lobo ni ma cweyo anyuta” ne obedo alpha pa kare me tem, ci kombedi i agiki pa kare me tem, wang acel ma aa ki lok pa Islam me Kwo me Anyuta, otino me abicel, medo jokene pa Roma me west ki me east ma pe ne gineno onyo pimo gi wang acel angec, wa i karegi me agiki man.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Tolok me agiki me kwene pa Islam ma kinyutu i kitabu abicel nywal wa acel i Daniel abicel acel, cako rwate ki tolok me yat ma tye i Daniel 11:10–16 kun mini cing tic pa cwiny ma rwate ki tolok mapat ma dong tye ka lok iye i coc man. Ento i kin cal me kwene ma nyuto aa pa Islam, tye iye aa pa rwom pa Millerites kacel ki aa pa rwom pa mia acel ki abicel angwen. Kare aryo ma pyer angwen-angwen, ma kiketo matek i kin kacel ka buti me kwena pa kare i Niyabo 9, mini cing tic pi pyer angwen me 1840 nyaka 1844. I 1844 kare me kwene pe dong tye, pi meno pyer me cal me angwen kinyuto ki jami me kwene ma tye kwede, pe ki kare. Pyer me angwen mukwongo nyuto Islam ka loyo Nicomedia, ma obedo mot me anyuta me Roma me cuma me wok cen i 1337, mwaka adek ki abicel wiye me acel lacen i nge ka wonne oloyo ngom meno. Pyer me angwen me aryo nyuto kwiny pa loyo kwo me twero me politike kacel ki me dini pa Roma me wok cen i 1449, ma kicako ki Islam; ci pyer me angwen me adek nyuto anyut me ducu me twero pa Lubanga ka malaika ma omero lobo ki ducu pa lerne oculo piny i August 11, 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Akwan me jo Millerite me malaika me acel ki me aryo rwate ki akwan me malaika me adek i kare me alama me jo mia acel ki piero angwen ki angwen alufu. Tic me alama me agiki ono en kwanyo bal woko, en kubore me Ubangawinyo ki dako dano, dok tye ka timore i kare me lweny ma Islam pego kelo.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Kwo oyabulo dog otuk kono twon ma pe ki agikki; dym odonyo ka i dog otuk eno calo dym ma oa i wang mac dit; ci ceng ki yamo opong ki mudu pien dym ma oa i otuk eno. Ci koni odonyo ka i dym eno piny; ci gimi botgi twero, calo ng’ol piny tye ki twero. Kwo kikelo cik botgi ni pe myero ginyek lum piny, onyo jami ducu ma ribbe, onyo yat mo keken; ento dano keken ma pe gin ki cing pa Lubanga i wang cogi. Niyabo 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Tic ma opore maber pa bura weng tye i nino me agiki, ci yoo man tye ka nyuto ciko pa kidiro acel mia abicel adek ki angwen. Bura pa Islam i Niyabo 9 miyo lagony me gin ma otime woko me kelo jami me nyuto ma opong adwong loyo pi teko ma keto wang-nyut kun obedo kacel i gin me akwana ma ogik i ceng 11 me Agusto, 1840, ka kinywalo Islam. Ki i kare meno caden pa Niyabo 9 osanyuk woko oo i tel 10 kacel ki akwana pa malaika me acel ki malaika me aryo. Dok i tel 11, cwercwiny me adek oo but piny atir i kare pa cik me Dyeng Nino Sabato, ma en aye kare ma dwogo maleng pa malaika me adek cako iye. Tel 9 en lagony pa Islam i tero kacel cako ki poto pa ker ma kiketo i Daniel ki Niyabo. Tel 10 ki 11 nyuto ango ma kidiro acel mia abicel adek ki angwen, nyako maleng me ryeko, gibedo ka yubo. Tel 9 nyuto calo ma keto wang-nyut me woko, dok tel 10 ki 11 nyuto wang-nyut me i iye ma rwatte ki lubo Rwot Dyang i Bau me Kacel Maleng Tutwal.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Niyabo mar aryo pa Apokalipsi cako ki Kristo calo malaika madit ma otye ka lor ki buk manok ma oyabire. Gin man otimre i nino dwe Aparom dak 11, mwaka 1840 i agiki pa profesi me Apokalipsi aryo mar abicel ma nyuto miaka mia adek ki acel acel pe abicel. Apokalipsi apar nyuto historia ma otime nyaka lacen owoko marac i iyoo pa Yohana i nino dwe Aparom aryo dak 22, mwaka 1844. Miaka angwen mag 1840 nyaka 1844 cako ki bino pa malaika me acel kede otum ki bino pa malaika me adek. Miaka angwen magi ma olwongo i nyuma pa otimre pa dwe Aparom dak 11, mwaka 1840, ne giketo calo kit pa miaka angwen ma oa i nino dwe Abiro dak 27, mwaka 1449 nyaka mwaka 1453 i acakki pa miaka mia adek ki acel acel pe abicel. Ka ducwa, mwaka angwen magi aryo rwatte ki miaka angwen pa kwo marwate pa Nicomedia ma oa i mwaka 1333 nyaka 1337. I yoo pa cim, Roma me abicel olwongo ka islam omwone tyen adek. Mukwongo ne obedo i kwo marwate pa Nicaea i mwaka 1331, eka kwo marwate pa miaka angwen pa Nicomedia i mwaka 1337, eka kwo marwate pa Constantinople i mwaka 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian ogwoko Rome i yo me cik i kabedo me otūne ki me oto i mwaka 293, dok Constantine ogwoko Rome i yo me profesi i kabedo me otūne ki me oto i mwaka 330. I mwaka 395, ka lakwena Theodosius I oto, twero pa impaire ne kigwoko tyen lok ada kede pi naka, pien en owiye kabedo me otūne ki me oto bot awoteki aryo. Kanisa Katolika ne kigwoko i kabedo me otūne ki me oto i mwaka 1054 i “great schism.” Ogwokone no ne obedo ma odoko mot mot, kit ma tim me toke ma olubo bene ne obedo. Ogwokone no pud tye nyaka wa i nino man. I iye myaka abicel ma olwore ki nino meno, kanisa me oto ma tye i Rome ocako i yo ma cokcok myaka ryak aryo me lweny pa crusade i kom Islam. Rome me oto opoto ka olwero lakwena ne me agiki i mwaka 476. Rome me otūne opoto i mwaka 1453. Rome pa Papa opoto i mwaka 1798. Rome me pakan ogwoko nicakke i kabedo me otūne ki me oto i myaka 293, 330, ki 395. Rome pa Papa ogwoko nicakke i kabedo me otūne ki me oto i mwaka 1054. Sister White nyuto cako ki poto pa twero me lobo calo kabedo me lapeny maduong’ i pwony me Lok pa Mungu.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Ker ma kikelo woko i terang me history ki i chapter abicel ki aboro me Revelation tye miyo teko i lok me ni Roma aye me keto oneno i twero. Kube me prophet entre Islam ki lukwongo apar wiye angwen ki aryo alubo mia acel ki angwen tye caden ni ote lok me koko me dyewor me dyewor, ma kiket kede calo Christo ato i Yerusalemu i wi osel, tye kaweny i time prophecy ma ocako i kare me wac me acel, omede nyime i bute me aryo me prophecy i wac me aryo, ci oyotyo i kuc me mwaki angwen ma i iye movement me Millerite me malaika me acel ki me aryo ocako ki adwogi me prophecy man kene. Prophecy no ocako ki cala me “mwaka adek wiye aboro ki aryo” (1299 ki 1301) ma rwate ki cako me Islam, ci ogik ki cala me “mwaka adek wiye aboro ki aryo” (1838 ki 1840) ma rwate ki cako me jo Millerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
I mwaka 1844, ka myaka angwen ma Millerites obedo ka gityeko, ma onongo kiketo calo kit me ka lworo pa 1333 wa i 1337, ki 1449 wa i ka lworo pa 1453, kare me profesi pe dong obedo me tic kwede. Welo malo pa cing me cing me jo mia acel ki angwen alubu angwen kilo aryo ki angwen gin acakki kede profesi kama gikwanyo Islam malo.
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 49:8–12.
Yuda, in aye ma owote me rwot onongo bitywong iye; ci me in obedo i cing dong i cing cwer me kwone; lutino me woro ni bityeko kulu anyim in. Yuda obedo nyako labongo me rwot; aa ki i kom cam, woda, idwogo malo: ocuko piny, obedo piny calo rwot, kede calo rwot ma dong otiyo; anga ma twero cuko ne? Ber me rwot pe bino aa ki Yuda, kata ngat ma ciko pe bino aa kin cokke me poto ne, wa i kare ma Shilo bino; ci lwak me jo doko ka i en. Otwiko nyako dok ne i yadi me angur, kede nyako osel me dong ne i yadi me angur ma ber; olwoko bong ne i kongo, kede atir ne i remo me angur: Wang ne bibedo cok merah ki kongo, kede lak ne bibedo nongo wic ki pwod. Acakki 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Jo me apar mia wiye acel ki angwen, i neno kit pa Kristo me rwom ducu, dok Kristo bene tye, i kin kit me nyutu me lakwena mukene, ka “yat angur ma kiyero.” Ishmael kiketo nyuto calo dano “dzik” i Genesis 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
En obedo dano me bwole; cinge bino bedo ka i kom dano weng, kadi cing dano weng bino bedo ka i kome; en bene bino bedo kakare i wang owote weng.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Lok ma gonyo ni “dzik” en osanga me Arabia ma dzik. Lukwan pa Kristo i nino me agiki tye kwaya i cike pa osanga me Arabia ma dzik, osanga ma Kristo oo i Yerusalemu, osanga ma i agiki owaco i ngeyo ka Balaam opwoyo en tyen me adek. Lukwena ma oguro cike ma omiyo cike pa malaika me acel olo i mwaka 1840 pe oneno profesi me miaka mia acel gi abicel ma twero kare ki marac ma tye i historia pa profesi acel ma nyutnyut tye iye ka cike ma omiyo rwom me git lagwok pe. Pe oneno kare aryo me miaka angwen-angwen i profesi pa kare acel ka man onyuto kit ma historia pa 1840 nyaka 1844 obedo. Layo pa dogola pa Yuda kombedi tye ka yabuwa terang me i “yore mapat” ma pud pe onen ikom, ci en terang ma rwate ki terang ma tye ka yabo ka i December 31, 2023. Gikwanyo wii tam weng i kom ka en Islam ma tye ka goyo Nashville. Terang no tye ka moko cala pa Roma, omiyo doko lok me omega i peko me alpha i mwaka 2024 i kom lukwo me lwak mamegi, ci bene en cala me omega pa akwena i kom cala acel-luworo i historia pa Millerite. Onyutu ni Islam pa profesi me kare i Niyabo Wiye abicel tye cike me woko i kare me ndani pa historia me kanonge me jwak mia acel gi abicel gi angwen. Wan wanongo tye ka pwonyo ada man pi kare moko, ento kombedi twero nyutu en i kom rek acel ma cako i Niyabo Wiye abicel ci tyeko i Niyabo Wiye aparo wiye acel. Kare me adek pa miaka angwen ma rwate ki profesi me kare pa Islam ma otum i 1840 nyaka 1844, tye ka cala kare me kanonge me jwak mia acel gi abicel gi angwen. I kom yeny malac me Niyabo Wiye aparo wiye acel, jwak mia acel gi abicel gi angwen kikelo malo calo alama.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
I Tyer Ezekiel acel abicel wiye abicel, cako me yiko dano pa Katonda calo lweny obedo kede dong tic me tung aryo ma onongo kiketo nyime ki cwec me cweyo Adam. Mukwongo, Adam onongo ki cweyo ki ngom; ka dong Kristo opuyo iye yamo me kwo. I Ezekiel, porofeto mukwongo ocweyo kom dano ma oto, ento pud gi oto. Ka dong yamo angwen ki piyo i komgi, ci gidwogo ka i malo calo lweny maduong matek. Namba adek wiye abicel ki angwen acel wiye abicel nyuto tung aryo mago.
We will continue these things in the next article.
Wa bino wa wa tiyo kwede dok i lok acoya ma lubo.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Ka dong i yon man, obedo dyel pa Jo Yuda; ka Yesu odok i Yerusalemu. Kombedi i Yerusalemu, i cok ki dog dyer romo twol, tye ka pii ma iwaco ni Bethesda i leb Ibru, ma tye ki otino abic me ceng. I kin gi, jo pol tutwal ma pe ki nguvu gulalo iye: jo weng, jo ma tye ki kwanyo i tung, jo ma tye ki tim pe, ki jo ma cing onyo tye gi okoto, ka kuro peko me pii ka oyeng. Pien malaika acel obino ka i kare ma kiketo iye i ka pii, ka oyelo pii; ci dano mo keken ma dong acel ka poto i ka pii nyuma me pii oyeng, obedo kwo maber ki two mo keken ma iye. Ka tye dano acel ma tye ka, ma obedo ki two pire miaka adek ki aboro. Ka Yesu oneno ni gulalo, ki ongene ni dong omedo kare malac i kit man, owaco bot ni, “I mito bedo kwo maber?” Dano ma pe ki nguvu odwoko ni, “Ruoth, an pe ki dano me kela abina i ka pii ka pii oyeng; ento ka acalo ka aa, dano mukene poto i anyim.” Yesu owaco bot ni, “Pow, ter abila ni, ci ilwo.” Ci piny ka acel dano no obed kwo maber; outero abila ni, ci olwo. Ka dong nino no bene obedo nino Sabato. Yohana 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
“Pyen dong, atye awu,” atira, “kadi uwot ka atye poto Zered.” Ci waok ka atye poto Zered. Kwan ma waot iye ki i Kadeshbarnea nio ka waok ka atye poto Zered, obedo mwaka adek ki aboro; nio ka ot ugweno duc me lupii me lweny oloke woko ki i kin karacel, calo Yehova ocamo kwena botgi. Deuteronomy 2:13, 14.