We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”

Wa ogiko coc ma agiki ki nyig coc ma owaco ni, “I higa 2001, gamente pa United States owaco Patriot Act ci obedo cik.”

“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

Tye gi tutwal, kadi bot jo ma tye katic i yore man me ciko me Sunday, ma pe gi neno adwogi ma biro lubo tic man. Pe gi neno ni gi tye koyo pire kene ikom twero me dini. Tye gi tutwal ma pe gin ongiyo ngec me cik pa Sabat me Baibul, ki kit-ware mape adak ma iye yore me Sunday ocung. Calo yore mo keken ma cwako jami me keti cik me dini, en obedo tic me weko woko bot papasi, ma i kare tutwal otum matek ikom twero me tam cwinya. Goyo Sunday, calo yore ma kicako ni obedo me Kricitiano, owe bedo pa-gi bot “misteri me bal”; ki ciko ne bino obedo calo yaro me cano gin ma obedo kidi me kakite pa Romanism. Ka piny wa obiyiko woko yore me tero pa gamente pa wa me keto cik me Sunday, Protestantism obino i tic man omako cing kwede poperi; pe obedo gin mukene, ento obedo miyo kwo bot tairani ma kare tutwal obedo kwayo ki wic kare me dwuogo pye dok i despotizim matye katic. Testimonies, voliyum 5, 711.

1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.

Mwaka 1888 ocwalo cal me 2001, ci en aye cawa ma Cik me Blair oketo anyim; ento, pien pe onongo ki yaro ne, ne ogengo ne pi waco i tung porofet. Obedo alama pa 66 AD, lweny me kew ma ocako, ci lacen ogol woko i kit ma pe ngene. Ka ki ngeyo ni tye kare aryo me tem pa cal pa lewic, ki ni kare pa aryo acako ki Cik me Sande i United States, ma ocwalo cal iye ki mwaka 321, ci kare ne otyeko woko ka Cik me Sande pa piny weng, ma ocwalo cal iye ki 538, dong kiketo i teko ducu; ci dong i tung porofet mito ni kacako pa kare me tem ma acel pa cal pa lewic bende myero ocako ki yub mo me cal pa Cik me Sande ma ki waco. I 1888, Cik me Blair ne obedo temo me keto i teko Cik me Sande pa piny, ci 1888 onyutu kare ma malak pa Revelation apar aboro orwoto piny, kaci oleyo piny ki glori ne.

The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.

Patriot Act obedo latir pa cik me Ceng ma ocako cawa me temo pa cal pa lewic i Amerika me Tye Kacel. Amerika me Tye Kacel obi waco macalo dragon i poko pa Yabo 13:11 ka kicako keto cik me Ceng. Ka kiketo cik en pire tek, obi waco macalo dragon, kede cik me Ceng eno nyutu ni cal pa lewic otimo opong woko i Amerika me Tye Kacel. I kare ango eno, Amerika me Tye Kacel opongo yakne me kare me temo, ci kwero Lubanga pa lobo bino mede ki bal woko pa lobo. I kare ango eno, Amerika me Tye Kacel obedo pe dong pinyruoth ma abicel i lamal pa Bayibul, ka kacel me adek kiketo.

Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.

Alpha ki Omega kare keken nyuto agiki kacel ki acaki. I acaki pa United States, tye kare adek ma United States owaco i kit me lanen, ma ginyuto acaki pa United States calo tung dano me abicel i lanen me Bibul. Declaration of Independence me 1776, ki Constitution me 1789, ci lacen Alien and Sedition Acts me 1798, ginyutu kare adek ma acel ma United States owaco i kit me lanen. Keken i gin adek magi obedo calo waco pa United States. Kare adek magi gikelo i 1798, ma en acaki pa rwako pa United States calo tung dano me abicel i lanen me Bibul. Pite me yoo adek macalo magi i acaki pa United States, gin pite me yoo adek ma gupito i agiki pa rwako pa United States calo tung dano me abicel i lanen me Bibul.

The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in, 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.

Patriot Act obedo acel i kare adek ma United States owaco ka tye ka aa i agiki calo kingdom ma namba aboro. Waco me adek, ma nyutu agiki pa kingdom ma namba aboro, obedo Sunday law. I tung cen pa lok me kare man, gicako Pelosi Trials pa January 6 i 2022. Kobo me koti man obedo kweko pire kene twero ma giketo iye Constitution, pien kitgi obedo me politiki, ki lawfare ma gicwalo pe obedo yubo lok me adaa keken, ento en tutwal obedo lakwanyo pire kene bot cik "procedural" ki "substantive" ma ginyutu iye Constitution.

The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.

Patriot Act me 2001 obedo lweny ma otur maber ikom “Due Process Clause”, ma tye i yub ma abicel ki i yub ma apar angwen me Konsititueson me United States. Gin eni gitito ni pe kitwero weko ngat mo ki bedo, twero me twolo, onyo jami pa iye, labongo yore me cik ma rwate. Man obedo i 2001; i 2022, lweny ikom Konsititueson oketo te i kom “procedural due process” ki “substantive due process.” Lok “repudiate” tito ni “kwero,” kede Sister White nyutu ni i cik me Sunday i United States, pirinsipo weng me Konsititueson bikwero.

“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

Kun kiweyo cik me tero kit pa Opapa ma oyaro cik pa Lubanga, lobo wa bimweko tutwal bedo atir. Ka Protestantism obiyar lwete i wang boro madit me mako lwete pa twero pa Roma, ka obiyaro lwete i boro madit me kong lwete ki Spiritualism, ka, piny i twero pa kacel man me adek, lobo wa obiyabo woko yore weng pa Konstituson ne, calo gamente pa Protestant ki republican, ki obigwoko yore me cwal mede lok mape atir ki bwonyo pa Opapa, eka wabin ngeyo ni cawa obino pi tic madit ma pire tek pa Satan, ki ni agiki tye mac kany.

“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

Macalo ka odonyo ceke pa lwak pa Ruma obedo alama bot latic pa Yesu ni ogoro pa Yerusalem tye kagam, kacel bene ngolo wii ki yie man obed alama bot wa ni cwiny ma yot pa Lubanga dong otyeko, pim pa bal me piny wa opong woko, ki ni Malaika pa Kica tye ka oyalo woko, pe obidwogo dok cen. Jo pa Lubanga dong gicweyo i gin ma peko ki cwiny marac, ma lajoc ogero calo kare me peko pa Yakobo. Okok pa jo ma tye ki yie, ma gicweyo gi, oro malo i polo. Ki calo kit ma remo pa Abel oyayo ki i piny, tye dwon bene ma tye kwayo bot Lubanga ki i kume pa jo ma gikwero pi yie, ki i kume me nam, ki i rugo me got, ki i piny od pa konvent: “Nyaka kare mene, A Rwot, Maleng ki Ada, in pe ilubo cik, ka ipekgi pi rem wa, i jo ma bedo i piny?”

“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

Rwot tye ka timo tic pa en. Polo weng tye tutwal. Lacoc pa lobo weng obino i kare manok me ochung ki odwogo twero pa en ma kigamo. Alama me loyo woko obikete bot jogi ma gikwako cik pa Lubanga, ma giworo cik pa en, ki ma gigi goyo woko alama pa lebi onyo pa cal pa ne.

“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

Lubanga onwongo onyutu gin ma obino time i ceng me agiki, pi jogi obed kigwoko kene, me cango i kom lanyar me woko ki cwiny rac. Jogi ma kine nyutu gi gin ma obino piny i anyimgi, pe myero gibed ka kuro i kuc i coro me lanyar ma bino, ka gisekonyo cwinygi ni Rwot obi geng jogi ma tye ki adwogi bot en i ceng me bal. Wamyero obed calo jo ma tye ka kuro Rwotgi, pe ki kuro ma odyere, ento ki tic ma pilo matek, ki yie ma pe ngwec. Kombedi pe tye cawa me weko wii wa orwate i gin me tidi manok. I kare ma jo tye ka nino, Setani tye ka yiko gin ki twero, pien pi jogi pa Rwot pe obi bedo ki kwero cwiny onyo kica. Lunyodo me Ceng Apar kombedi tye ka wot i but ocuk. Rwodi pa lunyodo tye ka gwenyo lok me adada, ki gin mapol ma gubedo kacel i lunyodo pe gineno keni keken tung ma pwol ma i piny tye ka miyo wot. Lok pa gi tye malac ki calo Kristiani, ento ka obi waco, obi nyutu Roh pa Darakon. Obed tice wa me timo gin weng ma twero wa romo, me kwanyo piny kum ma kigamo. Wamyero temo me kiro yubu pa cwiny, ki miyo wa obedo i wang ma atir i bot jo. Wamyero miyo gi lok me adada ma tye i kom peko, kacce wayaro cobo ma rwate loyo weng i kom cik ma keto giko i twero me awene pa cwiny. Wamyero yenyo Cik pa Lubanga, ka wobed ki twero me miyo piny me yie wa. Laco owaco ni: “Lajok obino timo tim marac; ki pe ngat mo i ki lajok obi ngeyo; ento jo ngec obin ngeyo.” Testimonies, volume 5, 451, 452.

Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.

Sista White oketo cik pa Sunday rwate ki alama mapol me yo me cenge agiki; i timo kamano, lok mamegi nyutu ‘gin ma bi time i cenge agiki, pi jo pa Lubanga obed ki oyoto me turo i wang yamo marac madwong me bedo anyim i okore ki cwiny matek.’ Ka apok, alama me yo ma otyeko keto rwate i lok man, myero gitem maber. Ateroni ni gin ma wanyutu kwede obedo rek me poropheti ma nyutu i Konsititushen pa United States, kacel ki ‘waco’ pa piny calo alama ma rwate kacel.

By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.

Ki mano, an mito nyutu ni, Cik Blair i mwaka 1888, Cik Patriot i mwaka 2001, kede lwenyo pa kom piny ma ki timo gi bot Democrats ki Republicans ma globalist ma ocake i mwaka 2022, gin acel acel obedo kayo woko matwal pi jami aryo ma pire tek i Cik me Kit pa Piny. Mwaka 1888 nyutu keto rwom me pak pa Lubanga i Sande, ci i mwaka 2001, obedo lokruok ki cik pa Ingilani bot cik pa Loma. I mwaka 2022, cik “substantive” ki “procedural” kigiweyo matek.

Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.

Cik me iye yubo twero ki lub me tic pa dano keken ki dul me tic; ento cik me yo me wot tero yore me cobo ruc ki me miyo twero ki lub me tic pa dano keken ki dul me tic tye katic. Cik yubo tic ma tye ki cik ki tic ma pe tye ki cik, kede tero rwom pa ne. Cik me iye tye katime i kabedo me cik mapol, mede cik me criminal, me civil, ki me contract.

Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.

Cik me tim marac obedo example maber loyo pa substantive law. Cik me tim marac tito tic mene ma gi gweko calo tim marac, ki tito kop ma obedo pi tim marac meno. Ento Civil law tye ka loyo paki i tung dano ki dul me tic, calo bur me kontrak, math me dano, onyo paki me jami.

Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.

Cik me adwogi pol kare kicoyo ne i cike ma kityeko yaro, i yore me cato, ki i cik me kesi. Cike ma kityeko yaro obedo cikke ma dul me yaro cik kityeko yarone, macalo Palamenti me lobo onyo dul me yaro cik me state; ento yore me cato obedo yore ki yiko ma dul me tic me administresyon gicweyo. Cik me kesi obedo cik ma jaji gicweyo ki yubu mamegi i cike ma kityeko yaro, i yore me cato, ki i Konstituson.

Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.

Cik me yore obedo cikke ma loyo yore me timo pa cik. En tito kit ma kesi woto iyie yore me timo pa cik, cako ki keto kobo me acaki nyo okato ki yubu ma agiki. Cik me yore omaro iye kom me cik mapat, kiromo yore me sivil, kriminal, ki administrativ. Adwogi pa cik me yore obedo me gwoko ni yore me timo pa cik obed ma tye ki atir ki obed ma timo maber. En omiyo kit me yubu me cobo peko, ki gwoko ni dano weng ma tye ka rwako yore me timo pa cik, kiromo jaji, loya, ki dano ma tye i kesi, ngene ngo ma myero gitim.

Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.

Cik pire tek ki cik me yore me timo giketo wek gitim kacel me miyo rwate otime. Cik pire tek nyutu twero ki rwom me timo pa dano keken ki dul me tic, ento cik me yore me timo nyutu yore me golo peko ki keto i timo twero ki rwom meno. I lok mukene, cik pire tek nyutu tic ma rwate ki cik onyo ma pe rwate ki cik, ki adwogi pa tic ma pe rwate ki cik; ento cik me yore me timo nyutu kit ma jami pa cik magi golo.

In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.

I mwaka 2001, Patriot Act ogolo twero me “habeas corpus.” “Habeas corpus” obedo nyig i Leb Latin ma, ka kiketo ne i Leb Lango, nyuto calo “i bin bedo ki ring.” En obedo yore me cik ma lwal dano keken ki gweko gi i kom mape tye ki cik, kun ciko ni kot obed me temo kit ma tye ki cik me gweko dano i kom. Habeas corpus obedo twero mapire tek i yore me cik mapol, pi labongo yore me cik ma gityeko pako gi ki cik me Engiliisi me common law. En gwoko ni pe romo gweko dano i kom pe ki kare ma atir, ci miyo gi twero me penyo i anyim lami kot pi kit ma tye ki cik me gweko gi i kom.

A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended Constitutional purpose.

Lok me 'Due Process' tye i 'Fifth Amendment' ki i 'Fourteenth Amendment' pa Konistitueson pa United States. Magi gipoko ni ngat mo pe myero kigolo kwo, twero me bedo patpat, onyo jami pa iye, labongo yore me cik ma mite. Koti giyubo yore aryo me doktrin me due process: 'procedural due process' ki 'substantive due process'. I 2001, ki 'Patriot Act', 'habeas corpus' kikwanyo woko calo twero, ki cik pa England kityeko roko woko ki cik pa Roma. Cik pa England waco ni ngat myero obedo pe tye ki cam, nyaka ka ki nyutu ni tye ki cam; ento cik pa Roma waco ni ngat myero obedo tye ki cam, nyaka ka ki nyutu ni pe tye ki cam. I 'Pelosi Trials' me 2022, 'procedural due process' ki 'substantive due process' gikur woko. 'Substantive law' ki 'procedural law' gityeko kitiyo kwede i 'Pelosi Trials' i yo ma obedo mabalo cing ki mit ma ki mito kwede i Konistitueson.

The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.

Kit ma odugore ikom Substantive Due Process ki Procedural Due Process obedo i yore mapatpat me cik ki twero ma konsepto acel acel gwoko iyie i pim me Cik Madit me United States, pire kene i te Yore me Due Process me Yubu me Cik Madit me 5 ki me 14.

Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.

Substantive due process obedo ikom twero ki twolo kene ma pire tek, ma lwak pe twero yiko, labongo kit ma kityeko tic kwede. Eno gwoko twero mogo ikom kamako pa lwak, ka keken bene kit ma rwate kityeko lubo. Obedo okato twero ma giyaro calo mapire tek, calo twero me bedo keni-keni, twero me wedo, ki twero me yito nyithin me ngat keken. Twero magi gityeko gwoko gi ikom kamako pa lwak, labongo ka bene tye dwon pa lwak ma tek loyo. Otiyo calo kok me giko twero pa lwak, me moko ni cik ki cik me yubo tic pe yiko twolo kene mapire tek.

Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.

Yore me cik pi tic ma ber tute kwede yore ma gamente myero oluo, con ka pud pe okwanyo ka dano kwo, cwer-cwiny, onyo rwatte pa dano. En gwoko ni dano keken omino kit me timo ma laler ki pe ki kaŋ, ki yore me cik ma matir. Yore me cik man mito ni gamente oluo yo mukene onyo yore mapat, calo miyo ngec, miyo winyo ma maber pe ki kaŋ, ki miyo kare me gi winyone, con ka pud pe okwanyogi ki twero pa gi. En medo ikom yore ma cikke ginywogo kwede, me gwoko ni gamente timo i kit ma laler ki maber.

The lawfare that has been manifested since the Pelosi Trials began represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.

Tic me cik calo lweny ma otyeko nyutu pire ki cako pa Pelosi Trials nyutu bedo me kano woko due process i rwom me gin, kacel ki i yore me kit me tic. Twero ma makwongo pa dano pa America gikano woko ki wang ceng, ci gityeko maber. Tic me false flag, kacel ki korapsen ki wang ceng pa agencia me alifabet pa United States, gityeko kete i wang ceng keken, ka pud Pelosi Trials pe ocako; ento yore me cik ma globalists pa but aryo gicayo ki cako pa Pelosi Trials nyutu yub ma peya pa bolo woko due process pa yore me kit me tic.

Earlier in the article we read, “Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.”

Con i coc man, wa okeno ni, "Keken wot ma cwako rwatte ki yubo cik pa dini, atir atir, en tic me weko woko bot twero pa Paapa, ma pi cawa mapol ogeyo lweny kurel ikom lare pa cwiny. Gwoko Sande, ma kityeko waco ni en kit pa 'Kristiani', kwo ne ocako ki 'misteri pa tim peko'; kede kweco ne bi obedo yaro adaa pa yore me yie ma gin bur atir pa Roma Katoliki. Ka lobo wa bi yweko woko yore me tero pa lalo lobo ne me yubo cik me Sande, kit pa Protestanti i tic man bi rwate cing ki kit pa Paapa; pe bi obedo gin mukene, ento bi obedo mi kwo bot walo ma kwer ma pi kare madit obedo poye neno cente me yec dok i walo ma kwer ma tye i tic."

In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.

I rek me gin matime ma twero nyutu ki Cik ma madit pa United States, tye ki alama me yoo adek ma peke keken, ma nyutu jami mogo me Cik eni i acaki ki i agiki pa United States. Keken pa alama adek magi obedo tic me polotik; eka giketo calo waco pa United States. Alama ma adek i acaki ikom adek magi, ma oketo cal 1798, obedo “Alien and Sedition Acts”; ki alama ma adek i agiki ikom magi obedo kare ma United States miyo cik me Sunday tyer, ki waco calo dragon, i tyeko ma ki yaro i Revelation chapter thirteen, verse eleven.

The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.

Lok me gin matime me anabi pa United States cako ka, macalo ma piny oketo calo en, piny oyabo cinge okwalo woko pwoth me loro pa nyoka madongo.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Nyoka ocwalo pi ki wac ne calo pi ma opong weng kun dako, me omiyo pi ma opong weng olekone. Piny omiyo dako kony, piny oyabo wac ne, omel woko pi ma opong weng ma nyoka madit ocwalo ki wac ne. Revelation 12:15, 16.

In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and tyrants of the papal church.

I higa me 1776, leero ma onongo onego obino ki piny, ki me giko obedo piny pa Rwot me abicel acel me poropesia pa Baibul i higa me 1798, omako pi ma opong me yubu i kom dano pa Lubanga, ki keto piny manyen ki Cik madit pa piny ma okwanyo rwodi pa Yuroba ma goro ki rwodi ma goro i Kuc pa Papa.

The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.

Yabo me Bedo Pire Kene i mwaka 1776 obedo kit pa Patriot Act me 2001. Konistitusion me 1789 obedo kit pa Tem pa Pelosi ma ocako i 2022. Alien and Sedition Acts me 1798 obedo kit pa cik me Ceng Acel i Amerika ma Kacel.

The pronouncement of independence by the American patriots in 1776 represented the announcement of loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.

Kwano lok me bedo kene ma jo Amerka ma patriots otime i 1776 ne nyutu kwano lok me rwenyo bedo kene ki Patriot Act me 2001. Cik me Amerka me 1789 ne nyutu Pelosi Trials ma ocako i 2022. Cik me Alien ki Sedition nyutu Cik me Sande. Tuk me kweyo woko kit acel acel me Cik me Amerka nyutu goyo piny Cik me Amerka ma kare kare, ma otum i Cik me Sande.

These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.

Rek magi weng rwate iye lok me kit ma ocano pa vesi piero angwen me chapta apar acel pa Daniel. I coc man, wa okwanyo paragraf angwen ki Testimonies, volumu 5, pot buk 451, 452.

We will look closer at those paragraphs in the next article.

I kacoc ma bino, wa bi neno maber loyo i paragraf men.