As we return to identify the hidden history of verse forty it seems prudent to first review the basics of the first four articles of this series. The first of four articles in this series presented a prophetic interpretation, portraying Christ as the Lion of the tribe of Judah (and Alpha and Omega) who unseals portions of Daniel chapter eleven at pivotal moments to direct the final reform movement of the 144,000. It identifies that the history of the first and second angels aligns with the history of the third angel’s message, thus identifying that in 1989, (126 years after the 1863 Adventist rebellion), the Lion unsealed Daniel 11:40–45. Those unsealed verses trace the papacy’s 1798 deadly wound, its healing through a threefold union of a dragon, beast, and false prophet leading on to Armageddon at “the glorious holy mountain” of verse forty-five. As the one hundred and forty-four thousand movement nears the soon coming Sunday law in the United States, the hidden history of verse 40 (spanning 1989 to that Sunday law) began to be unsealed in July, 2023.
Ka wa dok cen me nyutu lok me kare ma pe onen ma i akwana me piero abicel, obedo ber wa neno mokwongo gin ma tere me nyig coc angwen mukwongo me nyig coc man. Nyig coc mukwongo i kin nyig coc angwen man ocwalo tyeko me loko lok me porofeto, ka onyutu Kricito calo Labongo pa dogola pa Juda (ki Alfa ki Omega) ma oyabo apok apok me Daniel akapitulo apar ki acel i kare ma gityeko pire tek me telo guro me dwec me agiki pa jo 144,000. Onyuto ni ginacoya me malaika me acel ki me aryo rwate ki ginacoya me cike pa malaika me adek, ci onyuto ni i mwaka 1989, (mwaka 126 i nge buntu pa Adventist me 1863), Labongo oyabo Daniel 11:40–45. Akwana ma oyaborego tito cwercwiny me too pa bapapa me 1798, ki yot me twero ne ma odoko maber trwyo kibina ma adek me naca, lee, ki lanen ma moro, ma telo anyim nyaka Armageddon i “got maleng ma lengo” me akwana me piero abicel ki abicel. Ka guro pa jo pi acel acel gi angwen alufu tye ka oribe ni ceng law me Sunday ma cok bino i United States, lok me kare ma pe onen me akwana 40 (ma tye ki kare aa i 1989 nyaka i Sunday law eno) ocako layore i dwe me July, 2023.
Drawing on Ellen White’s commentary that the portion of the unsealed book of Daniel which related to the last days produces an “increase of knowledge” that prepares a people to stand. “Oil” is identified as the Holy Spirit, divine messages and character in the ten virgin’s parable. The unsealing triggered the threefold testing process of Daniel 12:10, where many are “purified, made white, and tried.” The history represents several prophetic points when prophecy was unsealed beginning with 1989, September 11, 2001 and July, 2023. Those various unsealing’s represent a period from 1989 unto 9/11, the period of 9/11 unto the soon coming Sunday law, and the period of the tarrying time from July 18, 2020 unto December 31, 2023 when the Midnight Cry message is progressively unsealed unto the Sunday law.
Ka kelo i kom lok me Ellen White ni butu me buk pa Daniel ma pe ki ywero ma rwate ki nino me agiki, tye kelo “medo me ngec” ma tero lwak me dano me ciko wek gin twol. “Moo” ki nyuto calo Cwiny Maleng, kwena pa Lubanga kacel ki kit pa karekter i parabol me nyako apar. Ywero me buk eno oculu tic me temo me adek ma tye i Daniel 12:10, ka dano mapol “ki pwodhgi, ki weko gi bedo mer, ci ki temogi.” Gin ma otime i lok me ngeye nyuto kabedo pa jami me profesi mapol ka profesi otyeko ywero cak ki mwaka 1989, September 11, 2001, ki July, 2023. Ywero mapat-pat magi tye nyuto kare ma aa ki 1989 ka oo i 9/11, kare pa 9/11 ka oo i cik me Sunday ma cok bino, ki kare me tarrying time aa ki July 18, 2020 ka oo i December 31, 2023, ka kwena me Midnight Cry tye kiywero ma dongi dongi ka oo i cik me Sunday.
The awakening of the candidates to be among the one hundred and forty-four thousand, represented by Ezekiel 37’s dry bones and Revelation eleven’s two witnesses who stand when filled with the Spirit is accomplished by the unsealing. If God’s people fail to awaken to this “precious light” showing perils like the papal power and Sunday law, heresies sift them (separating chaff from wheat). Earlier prophetic waymarks such as the 1888 Blair Bill and the Patriot Act are identified as prophetic warnings. The article identifies that all prior lines of prophetic history represented within Daniel chapter eleven repeats in verses 40-45. The article identifies that the image of the beast is formed first in the United States and then in the world as typified by 321 and the first Sunday law, followed by the global image of the beast typified by 538 as Michael stands up and probation closes.
Ô despertádi di es kandidátus pa sta entre os sentu i kuarenta i kuátur mil, reprezentadu pa os osu seku di Ezequiel 37 i pa os dos testemúnia di Apokalipse ónzi, ki sta na pé kantu énhisidu ku Espírito, é realizadu pa meiu di deselamentu. Si o povu di Deus ka desperta pa es “luz pretiozu” ki mostra pirigus komu o poder papal i a lei dominikal, heresias ta joeirá-s (separandu a palha di trig). Marcos profétikus anterioris, komu o Blair Bill di 1888 i o Patriot Act, é identificadus komu averténsias profétikas. O artigu ta identifika ma tódus as linhas anterioris di istória profétika reprezentadus dentu di Daniel kapítulu ónzi ta repeti na versíkulus 40-45. O artigu ta identifika ma a imagen di besta é formada primeru nos Stati Unidus i dipôs na mundu, komu tipifikadu pa 321 i a primeru lei dominikal, sigidu pa imagen global di besta, tipifikadu pa 538, kantu Miguel ta lanta i o tempu di graça ta fecha.
The second of the four articles continues the prophetic framework by identifying the Patriot Act of 2001 as the United States “speaking” in fulfillment of Revelation 13:11. The Patriot Act was the first of three constitutional repudiations that parallel the three waymarks at the beginning of the sixth kingdom of Bible prophecy; 1776 Declaration of Independence, 1789 Constitution, and 1798 Alien and Sedition Acts. 1888’s failed Blair Bill, a national Sunday-law attempt was withdrawn like unto Cestius’ siege in the year 66; both typifying 2001, when the Patriot Act initiated the image-of-the-beast testing period in the United States. The Patriot Act aligns with 1776, and replaced English “innocent until proven guilty” common law, with Roman “guilty until proven innocent” civil law. The middle waymark, represented by 1789—the Pelosi Trials beginning in January 2022—trampled procedural and substantive due process through political lawfare, false-flag operations, and agency corruption, openly denying fundamental rights. These three waymarks of speaking in the 2001 Patriot Act, 2022 Pelosi Trials, and the coming Sunday law progressively repudiate every principle of the U.S. Constitution.
Gin acel me abicel adek odok kombedi i iye kit me lagam pa profeti kun nyutu ni Patriot Act me mwaka 2001 obedo “waco” pa United States i gik ma tye ka otimu me tye i piny ka Revelation 13:11 otimo. Patriot Act obedo me acel i dyer adek me kwanyo woko cik me Dastur pa gwok pa gweng ma tye ka rwate ki alam me yoo adek i cako me ker me abicel me angwen i profesi me Baibuli; 1776 Declaration of Independence, 1789 Constitution, ki 1798 Alien and Sedition Acts. Blair Bill ma pe olare me mwaka 1888, ma obedo temo me cik pa Sande i kin gweng, okwanyo woko calo me Cestius i dyer me lweny i mwaka 66; gin adek magi aryo obedo nyutu me 2001, ka Patriot Act ojuko kare me temo pa cal me lee i United States. Patriot Act orwate ki 1776, dok okelo i kabedo pa cik me jo England me “ngat pe tye i kwo me bubi cut ka pe gin onyutu bubi ne,” kelo i kabedo pa cik me Roma me “ngat tye i bubi cut ka pe en onyutu ni pe tye i bubi.” Alam me yoo me dyere, ma 1789 onyutu—Pelosi Trials ma ocako i January 2022—onywalo i tere cik me rwom ki cik me lagwok i kit me nyutu cik ki kit me tic pa cik i nyim, i yoo pa lweny me cik pa polityk, tim me false-flag, ki nyeko pa agency, kun gengo kene rwom me twero ma tye me cwiny. Alam me yoo adek magi me “waco” i Patriot Act me 2001, Pelosi Trials me 2022, ki cik pa Sande ma pud bino, dong pe ki pe kwanyo woko cing acel-acel me cik me Dastur pa United States.
Then Protestantism joins hands with popery and spiritualism in the threefold union, at which point the United States speaks as a dragon, fully forms the image of the beast, fills its cup of probation, and ceases as the sixth kingdom. National apostasy is then followed by national ruin. The speaking at the Sunday law is typified by the beginning and first Sunday law of Constantine in 321 and then the ending and last Sunday law is represented by 538.
A qhungaj Protestantism c'iche' q'ab' ruk' popery xuquje' spiritualism pa oxib'al junam, chupan ri q'ij ri United States kach'awik achi'el jun dragon, kunuk'uj por completo ri ruwachib'al ri k'ïy, kunojisaj ri ruk'ux ri tiempo richin rutojtob'enik, xuquje' k'isb'äl ruk'aslemal achi'el ri waqib' rech ajawarem. Ri apostasia nacional k'o chi rij rumal ri ruq'axik nacional. Ri ch'awem pa ri Sunday law k'ut k'utun ri' rumal ri qalltäjïk xuquje' ri nab'e Sunday law rech Constantine pa 321, k'a ri k'isib'äl xuquje' ri ruk'isb'äl Sunday law käk'ut pa 538.
All of these events are hidden within the prophetic history of Daniel 11:40, which runs parallel to the Millerite and also Christ-to-cross lines. Revelation 12:15–16 portrays the Constitution as the “earth” that once swallowed the dragon’s flood of persecution, that ultimately speaks as the dragon at the soon coming Sunday law. Ellen White’s warning in Testimonies, volume 5 (pages 711 and 451, 452) that any religious legislation that concedes to the papacy, and that the Sunday law will reveal the dragon’s spirit; confirms the three steps of 1776, 1789, and 1798 are waymarks that typify the final three-step testing process that concludes at the final test and the testing process is what prepares God’s people to stand.
Gin mukene weng ma tye atyo piny i kom tarih me bo lanen i Daniel 11:40, ma cito kacel ki lain me baMillerite ci bene ki lain me Kristo acel nino me yat pa atem. Revelation 12:15–16 nyutu Dasturi calo “piny” ma con omito lwongo pi awobe me twero ma atwongo ocwalo me kwayo cwiny, ento i agiki obedo ka loko calo atwongo i kare me cik me Sunday ma cok bino. Cik Ellen White i Testimonies, volume 5 (pot buk 711 ki 451, 452) ni cik mo keken me dini ma mito rwate ne pa paacy, ci ni cik me Sunday bino nyutu cwiny pa atwongo; kene ni hatua adek me 1776, 1789, ki 1798 gin waymark ma calo kit me temo me agiki ma cito i hatua adek, ma giko i temo me agiki, ci yubo me temo eni aye ma tye ka yubo lwak pa Mungu me nywako kene.
The third article elaborates further on Ellen White’s warnings in Testimonies, volume 5, pages 451, 452, asserting that the soon coming Sunday law in the United States marks the decisive moment when the nation fully disconnects from righteousness, accomplishes the threefold union (Protestantism grasping Romanism and spiritualism). The United States then repudiates every constitutional principle as a Protestant and republican government, and propagates papal delusions. This is the signal that the limit of God’s forbearance has been reached, thus filling up the nation’s cup of iniquity, prompting the angel of mercy’s departure and initiating national ruin. Then the answer to the martyrs’ cry from the fifth seal of, “How long?” arrives as a second group of papal martyrs is made up. The dragon’s spirit is revealed when the “Sunday movement” speaks—serving as the modern “abomination of desolation” (spoken of by Daniel and referenced by Christ) as a sign to flee the cities before destruction. The Sunday law is the conclusion of the progressive repudiation of the Constitution that began in 2001 with the Patriot Act (typified by the 1888 Blair Bills, Cestius’s 66 AD siege, Christ’s baptism, August 11, 1840 and The Declaration of Independence).
Lok acel adek omiyo pwoc mapol i kom ciko Ellen White me lonyo i *Testimonies*, buk 5, pot buk 451, 452, ka twero ni ciko me Ca Nino Dyeng ma cok bino i United States obedo kare me jami me awene ka gweng man opoko woko ki tim ber ducu, otimo rwom me agwoko adek (Protestantism ka mako Romanism ki spiritualism). I kare meno United States okwero ki pe ocako gangi ducu me cing me cik calo gavana me Protestant ki me republic, dok ocako keyo bwola me papacy. Man aye cing me anyim ni wang ceng me cwin maber pa Katonda ochopo awene me agiki, ci opongyo kap me tim marac pa gweng man, ma peko anio aniio malaika me kica owoko, dok opoc cako kwene me kwan gweng. I kare meno lagam me koko pa lutino ma gi kwanyo pi nying pa twero ma i cabi me abic ki lok ni, “Angea nining?” obino, ka gurup me aryo me lutino ma gi kwanyo pi papacy opong. Cwin pa dragon orinyore ka “Sunday movement” oloko—ka tiyo calo “abomination of desolation” me kare-ni (ma Daniel owaco, dok Christ owaco i kome) calo cing me pitru me tonge ki i gangi mapol mapwonyo me tye i kabedo me peko pud pe obino. Cik me Ca Nino Dyeng obedo agiki pa kwero me Constitution ma odok odok keken ma ocako i mwaka 2001 ki Patriot Act (ma kit ma pinyore ki Blair Bills me 1888, ceng me Cestius me mwaka 66 AD, batisa pa Christ, August 11, 1840, ki *The Declaration of Independence*).
The period of the formation of the image of the beast in the United States includes a complicated dual line, involving parallel Republican (political) and Protestant (religious) “horns” that ultimately unite in church-state enforcement of Sunday laws. The relationship mirrors the papal beast’s woman-over-beast control and is fully manifested at the overturning of the Constitution’s core principle of the separation of church and state.
Saya tidak dapat menyelesaikan terjemahan itu karena target bahasa “laj” tidak jelas. Mohon sebutkan nama bahasa “laj” yang dimaksud, lalu saya akan menerjemahkannya sesuai instruksi Anda.
Internally, the image of the beast testing time tests character formation (Christ’s image versus Satan’s beast image) among all people, separating wise and foolish virgins, while externally identifying the latter days political struggles, alliances and broken treaties. The 2001 unto the Sunday law period initiates the sprinkling of the latter rain (beginning when the Revelation 18 angel descended on September 11, 2001, lightening the earth via the fall of New York’s great buildings). 9/11 begins the sifting of Laodicean Seventh-day Adventism through acceptance or rejection of the “little book” message that is to be eaten as in Revelation 10. The wheat and tares remain together until their separation at the Sunday law, when the one hundred and forty-four thousand are lifted up as the ensign and the arrival of the full outpouring of the latter rain during the worldwide image-of-the-beast formation, typified by 321 to 538. Then the gathering of the great multitude from Babylon commences until Michael stands up and probation closes. This aligns with judgment beginning first with God’s house from 9/11, then to the eleventh-hour workers post-Sunday law.
Otjhonë, obrazi i bishës në kohën e sprovës e vë në provë formimin e karakterit (obrazi i Krishtit kundrejt obrazit të bishës së Satanit) midis të gjithë njerëzve, duke ndarë virgjëreshat e urta nga ato të marra, ndërsa nga jashtë përcakton përpjekjet politike të ditëve të fundit, aleancat dhe traktatet e thyera. Periudha prej vitit 2001 deri te ligji i së dielës nis spërkatjen e shiut të fundit (duke filluar kur engjëlli i Zbulesës 18 zbriti më 11 shtator 2001, duke e ndriçuar tokën përmes rënies së ndërtesave të mëdha të Nju Jorkut). 11 shtatori nis shoshitjen e Adventizmit Laodicean të Ditës së Shtatë përmes pranimit ose refuzimit të mesazhit të “librit të vogël” që duhet ngrënë si te Zbulesa 10. Gruri dhe egjra mbeten bashkë deri në ndarjen e tyre te ligji i së dielës, kur njëqind e dyzet e katër mijët ngrihen si flamuri dhe vjen derdhja e plotë e shiut të fundit gjatë formimit mbarëbotëror të obrazit të bishës, i tipizuar nga 321 deri më 538. Pastaj fillon mbledhja e turmës së madhe nga Babilonia, derisa Mikaili ngrihet dhe mbyllet koha e provës. Kjo përputhet me gjykimin që fillon së pari me shtëpinë e Perëndisë nga 11 shtatori, e pastaj kalon te punëtorët e orës së njëmbëdhjetë pas ligjit të së dielës.
The third article emphasizes that surviving the period when celestial glory and past persecutions are blended and repeated requires prior mastery of prophecy, via line-upon-line methodology of Isaiah 28. The methodology is exemplified by Daniel’s worthies, Christ’s disciples pre-Pentecost, and Shadrach, Meshach, and Abednego at the furnace who are typify as those who are prepared to stand securely on “It is written,” amid Satan’s marvelous workings and counterfeits.
A qhuòhpià xàu jiēh nyòk xâv hò, zîi jãx qhéih qheux jâx hnaix nyèix laox laeg, whaix heux hvangx whaix qheut jîad nyèix cèd cèd, yied gaix nduq ndeu hmuas qheut sux hnaix yīngxhāngh nyied hnaix vud Isaiah 28, daengz daih yit hnaix daih yit hnaix. Gaiq yīngxhāngh nyied hnaix ni, Daniel gaux hnaix mingh ndaej yaek siuj, daih Yēsū gaux hnaix hoksaengz gwnz Pentekos, deuj hax Shadrach, Meshach, daengh Abednego hnaix laengz loh faenz, cungj ndaej haeuj mbouj goengq guh baenz hnaix hnaengz cingqbiuj gaenx gaux hnaix ndaej cwngqbiuj daengz gaenq, nanz ndaej gvangzdingh laeb henz gwnz “Aen ni gwnz Seizsiengq raeuz ndaej gangj,” ndaw Satan aen guh hongh yaek ndaej saeh haenx daengh aen hongh hnaix gyaejq baenz haenx.
The fourth article explains that the prophetic testing process of the formation of the image of the beast in the United States runs parallel to and is intertwined with the three constitutional waymarks (Patriot Act in 2001 as the initial “speaking,” Pelosi Trials in 2022 as the middle, and the Sunday law as the final). The testing process prepares the wise virgins (the 144,000) to endure the crowning trial of persecution that begins at the Sunday law, when national apostasy leads to ruin. Satan then unleashes marvelous counterfeits (claiming to be God with miracles), and celestial glory blends with repeated past persecutions, allowing God’s people to walk unmoved in the light proceeding from God’s throne. This preparation mirrors Christ’s strategy in John six (as commented on in The Desire of Ages, 394), where He permitted a severe test to weed out self-seeking followers early, strengthening the true disciples for their ultimate trial (Gethsemane, betrayal, crucifixion) by His presence. Similarly, the image-of-the-beast test—encompassing the internal character formation (Christ’s image vs. Satan’s beast image) and external church-state union overturning separation of church and state—sifts Laodicean Adventism. The test purifies the wise through acceptance of the unsealed message via the line-upon-line methodology of, Isaiah 28.
Ne gyinshëng azhïk di shwâhko gyak-ri ka-nîv nî yën United States rang, “image of the beast” khrûm-thap gyi prophetic testing process zhîng, sum constitutional waymarks dang nyam-par dro zhing, de-dang thagpa-yod-par gsal bar byed do (2001 gi Patriot Act ni dang-po’i “speaking” yin la, 2022 gi Pelosi Trials ni bar-ma yin, Sunday law ni mthar-thug yin no). De’i testing process gis wise virgins rnams (144,000) Sunday law nas ’go ba’i persecution gi dbu-rtse’i nyams-len chen-po bzod-pa’i phyir sbyor bar byed de, de’i tshe national apostasy gis destruction la ’khrid do. De nas Satan gyis ngo-mtshar che ba’i counterfeits rnams spros te (cho-’phrul dang bcas rang nyid God yin zhes smra ba), nam-mkha’i glory dang sngon gyi repeated persecutions ’dres nas, God gi mi rnams kyis God gi throne las ’byung ba’i ’od nang mi g.yo bar ’gro nus par byed do. Di ni John drug pa nang Christ kyi thabs dang mthun te (The Desire of Ages, 394 nang bshad pa ltar), rang-don gnyer ba’i rjes-’brang ba rnams sngar sel ba’i phyir nyams-len drag-po zhig gnang zhing, rang gi presence gyis disciples bden-pa rnams kyi mthar-thug gi nyams-len (Gethsemane, betrayal, crucifixion) la stobs bskyed pa dang ’dra’o. De bzhin du, image-of-the-beast test—nang-gi character formation (Christ kyi image am Satan gyi beast image) dang phyi-rol gyi church-state union gyis separation of church and state log-par byed pa yongs-su ’dus pa—Laodicean Adventism la sift byed do. De’i test gis, Isaiah 28 gi line-upon-line methodology brgyud nas, ma phye ba’i message len pa’i sgo nas wise rnams sbyang zhing dag-par byed do.
The unsealed light is the light of the seventh seal (Revelation 8:1–5), manifested as fire cast to earth in answer to the saints’ prayers, as typified by the tongues of fire at Pentecost’s outpouring. The unsealed light was also represented by the Millerite midnight cry (which prepared entry by faith into the Most Holy Place), and which will be fulfilled in the modern midnight cry unsealed in July 2023, within Daniel 11:40’s hidden history.
Lanyut ma pe oneko ci ni lanyut me lakuc me abiro (Niyabo 8:1–5), ma nyutu calo mac ma oketo piny me lagam i pingo me lega pa lutela maleng, calo ma otwero me jami i leb me dog tong gu i tye me mac i okwo me Pentekote. Lanyut ma pe oneko bene onywuta i koko me dyewor me atuko pa Millerite (ma oyubo donyo i yoo me ayera i Kabedo Maleng Atye Madit), ci en aye bene bikare twero i koko me dyewor me atuko me kare ni ma pe oneko i dwe me Julai 2023, i iye me akwara ma pe onen pa Daniel 11:40.
The message of the latter rain sprinkling since 9/11, along with the increase of knowledge on the papacy and the Sunday law, accompanied with the unsealing of the seven thunders, the hidden history of verse forty are all encompassed in the unsealing of the Revelation of Jesus Christ. The detailed prophetic illumination of the image-of-the-beast formation; including both the Republican and Protestant horns’ struggles, political parties, Laodicean Adventism, 144,000 emergence, Islam’s third woe, Russia, UN, papal power, and Hasmonaean parallels equips the wise to recognize and appropriate God’s leading without forgetting past guidance (Testimonies to Ministers, 31).
Lok me koth mar pi ogengo me lacen ma ocako cake ki 9/11, kacel ki medde me ngec i kom upapa ki cik me Ceng Nino Jumal, ma obin kacel ki yabe me gikacel abiro, kacel ki historia ma otyekke me yo mar angwen, dong ducu kigikube iye yabe me Niyabo mar Yesu Kristo. Tar me adwong i kom poko me cikic me cal me lacil; ma tye iye lweny pa poto aryo mag Republican ki Protestant, dul me polityk, Adventism me Laodikia, aa me 144,000, birok me adek pa Islam, Russia, UN, twero pa upapa, kacel ki rwom me Hasmonaean, miyo guok mapol me ngec me nongi ni guloke keken me nyuto ki me jolo cwak pa Lubanga, ka pe gilwongo gin ma peko pe ginyal weko tutwal cwak ma waromo kwede con (Testimonies to Ministers, 31).
By eating the “little book” (Revelation 10), internalizing the history in advance through Berean study, the one hundred and forty-four thousand gain discernment to stand securely on, “It is written,” amid Satan’s deceptions. Their preparation allows them to avoid drawing back to perdition (Hebrews 10:37–39; Habakkuk 2:4), and they are thereafter manifested as tried-and-tested overcomers who keep God’s commandments (especially the fourth) and the faith of Jesus. They are those who navigate the final crisis where the just live by faith, protected by angels, while the foolish (who reject the methodology and message) face strong delusion and are without hope. This aligns with Testimonies, volume 9’s chapter For the Coming of the King, (beginning at page 11) with its 9/11 symbolism, thus identifying the period of 9/11 to the Sunday law as the sealing time where the wise understand Daniel eleven’s completion and fear nothing except forgetting God’s leading in past sacred histories.
Ka camo “buku matidi” (Revelation 10), ka gi keto historia i iye cing con ki yenyo me Berea, lukwongo acel ki abicel aiyo ki angwen mia acel ki abicel aiyo ki angwen pyer aryo ni gitwero nongo niang ma mito me cung mot ki tek i kom, “Pe ki coc,” i kin goba pa Satan. Yubgi miyo gitwero pe dok cen i nyuma me laloc (Hebrews 10:37–39; Habakkuk 2:4), ci i ngeye gi nyuto calo jo ma ki temo dok ki nono ni gitye jo ma lwoyo, ma gwoko cik pa Mungu (makwongo tutwal me angwen) kacel ki yera pa Yesu. Gi bene en jo ma liwo i kin akec me agiki ma i kabedo en jo ma atir kwo ki yera, ka anela tye ka ggwokogi, ento jo ma pabo wic (ma kwero kit me tic kacel ki kwena) gibino i bwo goba matek, dok pe tye ki gen. Man rwatte maber ki Testimonies, volume 9, cabit me For the Coming of the King, (ma cako i potbuk 11) kacel ki cal me profet pa 9/11, ci man nyuto kare me 9/11 wa i cik pa Sunday calo kare me ket cing me pwonye, ka jo ma ryeko niang tyen ma Daniel 11 tumo iye, dok pe lworo gin mo keken pe ka wilwiny me wilobo wi tic pa Mungu i historia maleng ma obedo con.
The four articles collectively present a prophetic interpretation of Christ, as the Lion of the tribe of Judah, and the Alpha and the Omega who unseals portions of Daniel chapter eleven at key moments to guide the final reform movement of the one hundred and forty-four thousand. In 1989, 126 years after the 1863 Adventist “rebellion,” the Lion unsealed Daniel 11:40–45, revealing the papacy’s 1798 deadly wound healing at the threefold union (dragon, beast, and false prophet) of verse forty-one and leading to Armageddon, “the glorious holy mountain” where the papacy receives her final judgment in verse forty-five. The unsealing initiates the movement’s beginning, producing an “increase of knowledge” (Selected Messages, book 2) on “the papacy and Sunday law”, triggering the threefold testing of being “purified, made white, and tried” as represented in Daniel 12:10.
Lok apat acel gi acel tye ka nyuto kacel ngene me porofeto ma kwako Kristo, calo Labongo me dho yo Yuda, kede Alfa ki Omega ma yabe dul ma gityek i Daniel cabitara apar ki acel i kare ma pire tek wek otel dul me agiki me dyer ber manyen me lukwongo mia acel ki angwen apar ki angwen. I mwaka 1989, mwaka 126 ka dong okato cawa me “bunt” me Adventist me 1863, Labongo oyabo Daniel 11:40–45, ka pwonyo yot pa papa me 1798 ma “wuno me to” ne onongo ocango dok odoko maber i cing rwom adek me rwatte (nyoka, leya, ki lanebi me adwogi) me ayat me 41, kede telo i Armagedon, “gora maleng me ducu ma lengo,” ka papa romo gamo ngolo lok me agiki i ayat me 45. Yabo man cako wec me dul man, ka nywalo “medde me ngec” (Selected Messages, buk me aryo) i kom “papa ki cik me Caden,” ma cako tem adek me bedo “ocwecwok, oyer odok maleng, ki iteme,” calo gin anyutu i Daniel 12:10.
We will continue these thoughts in the next article.
Wan waabedo ni twomiyo tam manok i lok ma bino.