Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jarius’ twelve-year-old daughter; the second was the demonstration of His glory at the mount of transfiguration; and the third was Gethsemane the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Peter tye i Panium (Caesarea Philippi), ma eni tye ka nino abic onyo aboro pe oloko i kare me tung cel i kin kare adek ma Peter, John ki James otyeko dok i gang acel keken ki Yesu. Me acel obedo nyuto me teko ne i Chung me ceng me kwene acel ma nino apar wiye me Jarius; me aryo obedo nyuto me ducu ne i lobo góró me lokke me kit ne; ka me adek obedo Gethsemane, nyuto me atura ne. I Panium i caber me apar ki acel Peter kicweyo i kabedo ma tye cok ki yat me atem me caber me apar ki abicel. Got obedo tung cel i kin wot adek ma pe gin jami pa lwak ducu, me jo adiyo ma obedo lutic acel. I goto wuno Wonwa me polo bene olwongo lok me aryo i kin kare adek; Won olwongo lok i batija, i goto, dok i kare ma tye cok ki yat me atem. Peter tye tyenyo aryo i tung cel me jami adek ma kiketo kene. En bene obedo tung cel me caber apar ki acel nio wa i apar aryo ki aryo me Matthew.
The Ass
Asuria
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient cite of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the mount of transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of king Uzziah’s rebellion in the holy place the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Got ono obedo ka ton i wang kwede keto ma ocako ki yubo osel me cwal cing me yamo lacam dok Jerusalem, calo osel pa Abraham neno yamo yot me lacam i Moriah, kabedo me kare macon pa ot me abila i Jerusalem. Dyel me tong gwok i yore pa Kwan pa Lebitikus 23 nyuto yubo osel, omiyo yub me ton me loko kit me wang gin ma bino ka keto ma me lok me lyeto dok i Jerusalem, ci keto Peter i loko me nino adek abicel pa Lebitikus 23 ma rwate ki kare pa Pentekoste. I nino adek abicel meno, ot me abila (tem me dyer me tung) ki kelo i kom jo ma kiyero bedo i kin lulam me twero me abila piero abicel. I caden pa kwena pa kabaka Uzziah i kabedo maleng, lulam me abila piero abicel nyutore calo jo me twero, omiyo tito ni bene ne tye lulam me abila mukene ma pe gubedo kacel kwede.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Kadica Azaria, ladit pa rwot, odonyo i nyuma wi en, kacel ki ladit pa Ywe owalo abicel aryo me gwoko acel aryo, man obedo jo ma tek; ka jo magi otyeko cung i anyim Uzziah rwot, ci giwaco bot en ni, “Pe en tic mamegi in Uzziah me wang yat dung bot Yehova, ento en pa jo ladit pa rwot, lutino Aaron, jo ma gikwanyo me wang yat dung: aa woko ki i kabedo maleng; pien i timo balo; kadi pe obino bedo me wor mamegi ki bot Yehova Lubanga.” 2 Chronicles 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Jowi ma lweny tek gin jo ma lube Baro-kecang kwede kore ikare ducu ma en odhi iye.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Gin ma pe oywaki kede mon; pien gin dong joma pe gutye kede cing marac. Gin ma gilubo Ntwiga kwede ducu ka en dok olwongo kwene. Gin ma gicwalo ki i kin jo, bedo nyig acel me acam me culu bot Lubanga ki bot Ntwiga. Revelation 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant, and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023 and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Atila me dogola pa Judah telo joone ido omiyo gin nen i Kabedo Maleng Atye Loyo, kede omiyo gin neng arca me cingber, kede parwot pa Lalwak Madit matye kanyo ka tye ka tiyo i ticce me agiki me kwanyo bal. Peter ochung dok i ngima i December 31, 2023, dok i kare meno oyube ki temo me gum me acakki ma kwako rwot pa Roma i cako neno me bute me profesi ma i wi. Eka temo me aryo pa ot me kacok obino bot Peter, dok kanyo aye ka neno me laini ma i iye kinyuto i neno me kaca me Daniel cabitara apar.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Peter onongo twero pa rwot ne i nino 18 July 2020, kede otimo man tyen adek.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Tyen adek Peter okwanyo lawot ni pe eneno Wod Lakwe, kede tyen adek Yesu otyeko cako ki iye temo me mi kwede cing me mar ne gi wot me twol ne, ka okwelo kwene lapeny man ma tong gwok, calo nywal ma tye ki wi me twero, bedo ka donyo i chunye ma atwong. I wang lutino kwan ma oyubore, Yesu onyuto bwo me golo kwo marac me Peter, kede onyuto ni lutino kwan ma con obedo ka pire tek ki min awobe, kombedi otyeko bedo ma oloro adada.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Peter otye alako dul me jo lwong adwong aryo.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Pi dul acel acel me kwo ma kikonyo gi Faro ki gumaculu, tye pwony i gin matye i lok pa lakwena Petero. I cako me bedo lutino kwonki, Petero no paro ni en tye tek. Macalo Faro, i ngene ne kikome, en no tye ‘pe macalo dano mukene.’ Ka Kristo i dyewor me cwalne i cing me lworo ocako kanyutu lutino kwan ne ka lok ni, ‘Wun weng bino towo piena i dyewor man,’ Petero i geno matek oloko ni, ‘Kadi bedi ni weng gitye ka towo, an pe abino towo.’ Mark 14:27, 29. Petero pe onongo ngeyo hinyne kikome. Geno i kic ne oloko en. En no paro ni twero cung i wang atem; ento i saa manok atem obino, dok ki gyer ki kwoyo prẕe, en okwero Wonye.” Christ’s Object Lessons, 152.
The Publican went to his home justified.
Lakica ma ceng acel dong obino i ot ne ka ngene kwo i wang Lubanga.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Olum Paraci kod omyero otic me cuk cente gireme ka can lawoti madwong aryo ma lwak gin jo ducu ma bino me woro Lubanga kigawogi iye. Lukwonggi aryo me acel nono onongo tye i nyiggi aryo me acel ma onywalo i wi lobo.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Abel ki cogo ot axakia me kicwiny pi yom cwiny.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Ka omuloko cente, ka tye ka cung kene lacen, pe onongo mito kelo wang-gi malo i polo; ento opoto cing i cing-li, ka waco ni, “Yaye Mungu, tim ber kwoi i kom-na an atic.” Awaco botu ni, dano man odok i gangi ka kuc i wang Mungu moloyo dano dok man: pien dano duto ma pwoyo kene bicwiny; ka en ma okwanyo kene piny biywaki malo. Luka 18:13, 14
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Otic me mwaka 1888 onywako ki iyot malaika me Niyabo 18.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Rwot i cwakke maleng mabor ocwalo kwena ma rwom guro adwong bot lwak pire ki i tye me Ludito Waggoner ki Jones. Kwena man onongo myero omed nyutu i wang lobo coni Jatony ma okelogi, i tyer me bal pa lobo ducu. En onyuto pwony me kwanyo ngol pa dano ki i yele me wiye dano, ki i Jamin ma tek; en olwongo lwak ni giyab ngol pa Kristo, ma kinyutu i yotcwiny me winyo cik ducu pa Katonda. Dano pol pe dong nen Yesu maber. Gin onongo mito ni wanggi okel bot Ngat me pire ma Lubanga, bot ber me ticce, ki bot marre ma pe lokke bot doggola dano. Tek ducu kicwalo i cinge, me nongo ogwero mic me guro bot jo, ka omiyo jami ma pe twero culu me ngol me en kene bot dano ma pe rom. Man aye kwena ma Katonda ociko ni omyero omi bot lobo. En aye kwena pa malaika me adek, ma myero kikonyi gi dwol malac, ka kitye kwede ki yubo me Cwinyre i ryek ma dit.” Testimonies to Ministers, 91.
The Laodicean Message
Kwena me Laodikea
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Lok me omiyowun ki A. T. Jones, ki E. J. Waggoner en lok pa Lubanga bot kanisa me Laodikia, ci olwor me atika i dano mo keken ma twero ni oye ada, ento pud pe nyutu bot lwak mukene reru ma Lubanga ominye.” The 1888 Materials, 1053.
The Latter Rain Message
Kwena me Koto me Agiki
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Okot me agiki obino cwer i lwak pa Lubanga. Malaika ma tek obino kwalo ki i polo, ci lobo ducu obino yelel ki ducu ker pa deyo ne.” Review and Herald, April 21, 1891.
New York City and 9/11
Kampala Omukago New York ki 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Dong lok ma obino ni atito ni New York myero oywakke woko ki baibai me pi malac? Man pe atye ka awaco. Awaco ni, ka aneno ot madit-madit ma gidongo kunnu, lwal i kom lwal, ‘Gin ango jami me gro ma bibedo ka Lubanga oa me yengo lobo matek tutwal! Cawa man lok me Revelation 18:1–3 biromo kwede.’ Acakki weng me apar wiye me Revelation en wec me poko ikom gin ma tye ka bino iwiye lobo. Ento pe atye ki ler me arokena i kom gin ma bino i kom New York, kono ni angeyo ni i nino acel ot madit-madit ma tye kunnu gibituro piny ki diko ki loko-loko me teko me Lubanga. Ki i ler ma omiya, angeyo ni abal tye i lobo. Lok acel ki bot Lubanga, kwanyo acel me teko ne malit, kacel gin ot magi madit-madit bibwong piny. Jami bibedo ma gro ne pe watwero piny memo.” Review and Herald, July 5, 1906.
Peter the publican, represents a soul who is justified by faith, and justification by faith is the third angel’s message, it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision, that represents the external line of prophecy, which Solomon says is life or death.
Peter omia culu, kelo cala cwiny acel ma kibedo kelo kwo me tim maber pi yero, dok kelo kwo me tim maber pi yero en kwena pa malaika me adek, en kwena me Laodikia ma obino i 9/11, ka ot madit me New York opoto woko, ci Niyabo 18:1–3 otutunu. Eka kot me mwaka me agiki ocako pwonyo tek-tek, dok cako me cing me alama me lukwongo mia acel ki abicel me angwen. I agiki me kare me cing me alama pa lukwongo mia acel ki abicel me angwen, malaika me Niyabo wang acel ki aboro olor piny calo Mikael malaika madit, dok ocero Peter i lyeto pi tem adek. Tem me acel ocako i December 31, 2023, dok orubo adwogi me ada ma Rome en teko i ayat me apar ki angwen i Daniel apar ki acel ma keto cing i wang tic me anyim. Wang tic man en wang chazon, ma kelo layin me woko me profesi, ma Solomon owaco ni en kwo onyo to.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ka i piny ma pe tye iye neno pa [chazon], lwak lalar; ento ngat ma gwoko cik, en ma gum. Ngec 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856, that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Tem marac aryo me Peter obedo tem me ot lamo ma mito donyo i Kabedo Maleng Atyet ki yele ni i tic me ayera, macalo Nyako White onyuto i wang ticci me acel. Kany ka oneno cik me Sabato me nino abiro lanyut cing mot maleng ka ryangi tye iwiye cik mukene abicel. Pwony meno i cak me ngol lok me bura kitye ka nyutu pwony me Woto i dako me dano ma ryangi tye iwiye pwony mukene me ayera i nino me agiki, ikare me tyeko ngol lok me bura. Woto me Kristo ma Lubanga, ka oyiko i kommi ringo me grwok ma ogwec ki atima, ento en pe ongene bal, kinyutu en ki kito manyen mapol. Man ma dit loyo obedo pwony me kare abiro. Pwony me kare abiro obedo alpha me nyut me ayera ma Miller ogamo, dok en obedo pwony i mwaka 1856 ma onyuto pwony me omega me historia me Millerite, kama Adventism me Millerite Philadelphian olweny i mwaka abiro dok odoko kanisa me Seventh-day Adventist me Laodicea i 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Odongyo aryo me Ezekiel adek abicel ki abiriyo nyuto ngolo aryo me miaka 2,520 ma ocako i kom ker me north ki ker me south. Ker me north nyuto dwan dano, dok ker me south nyuto tam ma otyeko cweyo me bedo acel kacel ki tam me Christo; ci, Lubanga mewoto i ryek bedo acel kacel ki dano. Man e pwony me kwanyo dwan dano ki Lubanga i kit ma oyot me nyutu. “Abiro abiriyo” ne obedo alpha ki omega me historia me Millerite, dok pien tye ka nyuto kwanyo dwan dano ki Lubanga, en bene omega me historia me Seventh-day Adventist i wat ki pwony me alpha pa Sabbath i mwaka 1844. Acel en alam me Sabbath me nino me abiro, dok acel mukene en alam me Sabbath me mwaka me abiro.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Nying Peter kelo ni keca i Panium, ma obedo hatua me aryo i twero pa Abraham me cako konyo lagam me mukwongo ki lwak ma kiyero; dok i hatua ne me aryo Peter obedo lanyut pa lagam me agiki ki lwak ma kiyero. En hatua me aryo i nyoro pa cabtâ ikato acel ki apar wiye acel gudu wa ikato aryo ki apar wiye aryo; dok en me aryo i kine adek ma Peter, Yakobo, ki Yohana oceto ki Yesu ka peke lutino wakwe mukene, ki me aryo i kine adek ma Wonwa me polo owaco. Nyoro pa Nero tumu i dyere ma tye i kin lweny pa Raphia ki Panium, pien opore ki kare mukene aryo ma tye mwaka 250 ka mwaka 250 ma ocako i 457 BC ki 1776. 457 BC otuuko i 207 BC, ki 1776 otuuko i 2026. Peter tye i 207 BC, 2026, 313, ki temo pa kacok luktic me Yahwe ma dong oyubo gwok me adek ka bene temo me adieri me weko poto pa dong ass, ma kinyutu calo jamo me turumbeta.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Tem pa Peter obedo me lubo Kristo dokole but I ot i Kabedo Maleng Adwong, dok tic ne obedo me yubo motek dok cako tedero kwena ma kiyubiro me kuluc me mac pa Nashville. Kwena pa Peter me kuluc me mac pa Nashville en kwena pa Pentekosto ma kicako keto con i ot malo, ka dong i kor dyangi. En otedo kwena ne kun eneny balo kuluc me mac pa Nashville, dok otimo cikke pa timme pa lweny pa Raphia, i kanyakwede ki lweny pa Panium, ma olwongo dok bedo lweny pa Actium i cikke pa Cik pa Sabato pa i ndiko apar ki abicel. Cik pa Sabato pa i ndiko apar ki abicel bene en Cik pa Sabato pa i ndiko piero abicel ki acel dok pa i ndiko aryo ki aryo. Ndiko adek magi bene rwate ki ndiko adek ki acel, kama papi obedo mukene me twero i mwaka 538 dok ocwalo Cik pa Sabato i Kacok pa Orleans me adek. Ndiko ma telo i ndiko adek ki acel nyutu ka jami me ka anyuta ma otelo i Cik pa Sabato pa 538 dok otiyo cal me historia ma otelo nyime i Cik pa Sabato ma cok bino.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Pien ok ok statuk me Chittim bino cwinya i kome: pire meno en aabed i cwercwiny, dok adok, ci obedo ki anywal ku i wil cing kwer; kumeno dong en atimo; en bene adok, ci obedo ki ngec kacel ki jo ma juko cing kwer. Dok jo lweny atwero ka i tung en, ci gibibedo ka nywalo piny abila me kabedo maleng me teko, dok gibikwanyo kwero me ceng ducu, ci gibiketo gin ma marac ma kelo kwedo. Daniel 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began. That date was the fall of Constantinople to the Ottoman Turks in 1453.
“Yibbe me Chittim” otye ka twero nyutujo Vandals, ma bene onyutore calo trumpe me aryo i Coo me Revelation cakke me abicwen. Cak me togo ma kany-kany me Roma ocako i mwaka 330, ka Constantine ogwengeo ker ne i kabedo me oceke ki me oceng. I ngeyo man, ogwengeo ne bot wode adek. Imperio me Roma, ma onongo pe twero kwole ki ngat mo aa i lweny me Actium, to i kare meno ogwengeore i tung acel me aryo, dok i tung adek; ka trumpe angwen me acel i Revelation abicwen onyutu olo me lumone ma ogwoko Roma me oceng me pinywa i agiki i mwaka 476. Roma me oceke ma i Constantinople omede wa i agiki me trumpe me abicwen ka cakke me trumpe me abicel, ma bene gin olo me acel ki me aryo. Profesy me kare me mwaka mia acel ki pyer abic me olo me acel otyeko i nino meno kene ma profesy me kare me olo me aryo ocake iye. Nino meno en upoto me Constantinople bot Turk me Ottoman i mwaka 1453.
Babylon fell in one night, maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night; whereas, the fall of Rome covered 1123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Babulo onek i dyewor acel, twero bedo i lweny ni Cyrus kong onego oyuwe atek cano poto me pii, kede man omedo kare mo, ento dyewor me Babulo obedo i dyewor acel; ento dyewor me Roma otyeko myaka 1123. Myaka magi oyikowu anyut me profesi ma pire tek ma lanyut dwoko‑dwoko me to ki cwer me Roma me Ceng pa Rwot, kede Roma me Ceng pa Rwot ma peke pa Kristo tye cal me Amerika i ticce me keto paipo i kom tron calo ker me abic i profesi me Baibul i mwaka 538. Paipo kiketo i kom tron i cik me Ca pa Nino me Yweyo i akor apar ki abicel me Daniel apar ki acel. Anyut me profesi ma tye cal me tic me Amerika onyutore i anyut me profesi me to ki cwer ma odok‑odok me Roma ma peke pa Kristo.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Boti me Chittim nongo otye ka nyutu peko madit me lim pi Roma, pien balu me boti me Vandals obedo ka kelo twer cwiny i yoo me boti pa pii me Mediterranean. I nino me agiki, Islam kinyutu calo peko madit me lim pi rwodi me lobo. Vandals ki boti gi nongo obedo teko me twongo me aryo, dok akur me peko adek gi nongo obedo twongo me Islam. Moko acel obedo Arabia, me aryo obedo Turkey, dok me adek obedo pi lobo weng.
Ships are a symbol of economic power, and in the Scriptures the ships of Chittim are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishamel’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Yok me yelo cik me tek i kom lim, dok i Cik me lok pa Lubaibuli, yelo me Chittim gin nyonyo me rwot ma tye malu i kom lim. Yelo mago gicwanyo ki yamo me abic ma cani i dye nam, dok i Cik me lok pa Lubaibuli, Islam obedo lutino me anyim me abic. Ka Islam okonyo i rube me lok me anyut pa jabwoc me gin ma pe obino, en okwanyo gin ma kelo ka ic me lim. Islam onyut ki Balaam calo osio, ma en lok me Hebrew ma gitranslate calo “dano me tim pegi” i nyuto me acel pa Ishmael i Cik me lok pa Lubaibuli. Ishmael en won Islam i kite me jabwoc me gin ma pe obino, pe ka kwanyo Abraham calo won Ishmael, ento dogola apar wiye aryo pa Ishmael ginywako i Cik me lok pa Lubaibuli calo lutino me anyim me abic.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. October 7, 2023 Islam unexpectedly struck literal Israel and when Nashville, Tennessee is unexpectedly struck by Islam spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
I nino agiki Balaam, cal me Amerka me Angeta ma lobo ka lanebi maraco, twongo dong kare adek, ma nyuto twongo adek me Islam. 9/11 obedo twongo mukwongo ikin twongo mago, kede ocako bino me malaika me pwoyo anyim, ma tye ka dune ki i ceng ocok kun yamo marac me i ceng ocok me lworo kacel gi mijo. Twongo me aryo me Islam tye ki bute aryo, pien hatua me aryo nyuto me rwate aryo. I nino 7 October, 2023 Islam otwongo Israel adier ma pe ibedo ki paro anyim; kede ka Nashville, Tennessee otyek ki twongo me Islam ma pe ibedo ki paro anyim, Israel me cwiny obedo dong ki twongo. I lok me Balaam, waymark me aryo obedo ikin yat angur aryo, kede yat angur aryo me Rwot me Jo Mony obedo Israel me kare macon adier kede Amerka, Israel me cwiny me kare-ni. Waymark me adek me Balaam obedo ka dong oloko; kede cal me loko ma nyuto agiki me kare me pwoyo anyim me jo mia acel ki angwen alubu me apar angwen ma ocake i 9/11 obedo cik me Ca pa Ceng, ka Amerka oloko calo adwogi. Lobo oyuggu ma dit me Revelation 11 obedo cik me Ca pa Ceng meno, ka can me adek bino oyotoyot, ka Amerka, dong, kede Zechariah giloko.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest, was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight, (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by His father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Won pa Jan ja batisimo ne obedo me alup me tyen acel ki abicel ki angwen me alup jo Lubanga ma Daudi ocako pi timo tic i ot me lega. Zakariya, lubanga kapi, ne okwanyo dwone pien pe oyie, wa i kare ma wode Jan onywalre; man bene en cing me namba abicel ki aryo, (cing me lubangate). I kare me cik pa Ceng Nino Jumal, odong acel me agiki pa jo lubanga, ma Jan ja batisimo nyutu, bino lok calo onywutu i wonne Zakariya. Kristo ne okwongo Jan ni Eliya, kadi bene kwena pa Eliya me nino me agiki onyutu i wat me won ki latin, calo ne obedo i Zakariya ki Jan. Jan bene ne onyutu kwede i Yeremia ma ne kiwaco bot ni ka odok, en obedo dwong pa Lubanga.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Jeremaia bene otam cal acel me cing awene me kare 18 Julai 2020, dok ka en dok odok, en obedo dwon me acam pa Lubanga i kare me cik pa Ceng Aparac, ka en onyuto kwena me nabi Habakuk, ma onongo otwal kare, ento myero “owaco” i agiki. Jeremaia, kadi dong Yohana, dok kadi dong Petero, myero owaco kwena pa Habakuk i ka dyel pa Islam owaco, dok i kare ma Amerika owaco calo anyuka.
Peter at Caesarea Philippi, which is Panium is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine represented by the battle of Raphia in verses eleven and twelve.
Peter i Caesarea Philippi, ma en aye Panium, tye i kare mo ma owok anyim me waymark me “got” ma ne myero obed ka dong ilubo iye okello me triumfal ma omiyo odok i kruca, onyo cik me Sunday. Kare man kitye ka kikirre ki lweny me Panium, ma giko i loyo pa papa kacel ki teko ne me rwot-ki-rwot pa United States. Panium en acel me adek i lweny adek me rwot-ki-rwot, ma lweny me acel i kin gi ogik i got me Berlin i 1989, dok lweny me agiki onyo me adek ogik ka gityeko kwanyo piny “otogo” me poko idye kereke ki gavumenti. 1989 ocwalo wiye me lweny me rwot-ki-rwot ma lwongo ni “cold war” ma ne ocako i agiki me Lweny Maduong me Lobo me aryo, dok Panium kirre lweny me cold war ma giko i Lweny Maduong me Lobo me adek ma kikirre ki lweny me Actium. I dyere me waymarks me acel ki me adek i lweny adek me rwot-ki-rwot, tye lweny me ada i Ukraine ma kikirre ki lweny me Raphia i verse apar ki acel kacel ki apar ki aryo.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verse eleven and twelve and the Ukrainian War that began in 2014 and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism there were three presidents that marked alliances between the papacy and the United States.
Panium en lweny mo mar mwol ma telo i lweny marac me adek pa wi lobo, calo lweny mar mwol ma otum tyeko i kare me agiki i 1989, dok ma ocako i agiki me lweny marac me aryo pa wi lobo. I yoo me alama ma kwanyo ki it buk me akwana apar ki mwaka 1989, akwana apar ki acel ki aryo ki lweny me Ukraine ma ocako i 2014, ki akwana apar ki adek oo wa i apar ki abic ki lweny mar mwol ma tye kombedi i kin MAGA-ism ki globalism, bene ne tye preditent adek ma oyiko dyere me kubbe i kin papi ki United States.
Ronald Reagan was a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. The third waymark of verses thirteen to fifteen the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillment's, so Leo is the conservative John Paul II, he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan obedo kacoc ma piny onyo piny pe ki Papa John Paul II, papa ma oloyo tye ka i lembe me guok pa Fatima me satani, kede pud tye ka oterore ki yat me loko me profesi me akwana apar. Prejiden pa Obama olubere ki yat me loko me lweny me Raphia i akwana apar ki acel kede apar ki aryo. I kare me prejiden ne, tye ki bapapa aryo me nyut nyuta, pien waymark me aryo nyuto doko aryo. I waymark me adek i akwana apar ki adek wa i apar ki abic, papa obedo papa mukwongo ma oaa ki United States. Waacako ki paro ni Papa Leo obedo papa ma oloyo calo John Paul II, ento ka kiketo tic i yore me profesi me tiko me tyen adek, waymark me adek tye ki kit pa gucwal me aryo mukwongo, omiyo Leo en John Paul II ma oloyo, en Benedict XVI, ma bedo lawot mukwongo pa Office of the Inquisition, ma owoko kacel me tye ki papa Francis ma “woke” i kare me term pa Obama.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989, began at the end of the second World War and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars are governed by the principles associated with a triple application of prophecy. The end of the second world war began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Lweny me mukwongo me lweny ma kitiyo ki jo mukene ki mwolo i nino acel, me aryo ki mwolo i nino aryo, ka me adek ki mwolo i nino adek. Lweny ma lyeto, ma ogik i 1989, ochako i agiki me Lweny Madit me Lobo me aryo, dok Lweny Madit me Lobo me adek, ma kijolo kwede lweny me Actium, ochako i agiki me lweny ma lyeto, ma kijolo kwede lweny me Panium. Lweny adek mag lobo lung, calo lweny adek ma kitiyo ki jo mukene, luwot ki cik ma rwate ki tic pa lagoro ma tye ki nyono adek. Agiki me lweny madit me lobo me aryo ochako lweny ma lyeto ma ogik ki preden me aboro ki i Roosevelt i 1945, ma en Reagan. Reagan i kare me agiki i 1989 ochako rwom pa preden aboro ma omedo nio i Trump (ma en “ki i lukwongo abiro”). Lweny ma lyeto pa Trump ochako i 2015, ka onyuto ni otwero nywalo i kom preden, dok omiyo jo globalist oning, i kit ma opwonyo Daniel ikumi acel rwom aryo. Lweny ma lyeto meno ogik i cike me Ceng Pa Lapwailo, ma en lweny me Actium, gin me adek ma kelo twero i nyim Roma ka pud pe oloyo i rwom me loc madit.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying in April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander and Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt ocako cako jo prezdent adek aboro nio oa wa i Reagan, ma en aye ocako jo prezdent adek aboro nio oa wa i Trump. Roosevelt nyuto lweny me aryo pa wi lobo, ka oto i nino dwe April 12, 1945, ci Truman dong en prezdent ka lweny me Europe otum agiki i nino dwe May 8, dok lweny me Pacific otum agiki i nino dwe September 2. Lweny me Europe ne pol kare lweny me lobo, dok lweny me Pacific ne lweny me nam, calo Panium kwayo lweny me lobo, dok Actium kwayo lweny me nam. Me acel nyuto me agiki, dok rwom me jo prezdent adek aboro kiketo ka i caden pa Daniel apar ki acel, dul 2 ki 3, dok bene i wi apwoyo me me adek aboro bedo me me abiro. I wi Congreso mapol me lobo aryo mukwongo i cako pa tarihi me lee me lobo pa Niyabo apar ki adek, ne tye yo me jo prezdent abiro. I tarihi meno, George Washington kiketo en calo Dowo me Lweny ma Lacoo. Calo prezdent mukwongo ma kikwayo ki rwom, ketone pa Washington i Congreso me Lobo me Aryo nyuto Washington i cako ada calo me adek aboro me i kin jo prezdent abiro.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eight church that is of the seven.
Prejident mukwongo obedo me aboro ma aa ki ijo piny prejident abiro mukwongo, dok prejident me agiki obedo me aboro ma aa ki ijo piny abiro. Lawi Zakaria oloko i kare me nywal pa Yoana, ka osio oloko, dok ka le me i lobo oloko. Kany en aye kama nyim pa Habakuk bene oloko iye. Nywal pa Yoana, ma kelo gin acalo cal pa alama pa alufu acel ki mia angwen ki angwen i kare me cik me Ceng Pa Ceng, en aye odong jonywal me agiki pa Zakaria lawi. Zakaria tye i dul lawi me aboro i kine me lawi piero aryo ki angwen. I kare me cik me Ceng Pa Ceng Zakaria (lawi) oloko, ka Islam (osio) oloko, dok Amerika oloko calo nywola. I waymark meno cwercwiny me to mar papacy ma nek loke odoco kelo kwo, dok en doko me aboro ma aa ki ijo piny abiro. Trump bene obedo me aboro ma aa ki ijo piny abiro, dok en aye ma cweyo kit pa le, ma gityeko cing iye i kare me cik me Ceng Pa Ceng. Eka lawi me alufu acel ki mia angwen ki angwen doko dwon pa Mungu, dok giloko kwena i peko malac pa malaika me adek. Lawi meno en aye kanisa me aboro ma aa ki ijo piny abiro.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second world war ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
Roosevelt cako acel me prezident adek abic me giyubo wa i kare me agiki i mwaka 1989, kede en aye omoko loko ma aa ki Iye me Lweny me Acel me Piny me Aryo dok i lweny me ngico ma ogik i 1989. Prezident Truman olubo Roosevelt kede orito i kare ma lweny me lobo kede me nam ma nenyo Lweny me Acel me Piny me Aryo ogik. Calo prezident, Truman orito i kare ma United Nations ocako i October 24, 1945. Wat i kin Roosevelt kede Truman kiketo kwede mwaka 1945. Gubedo prezidenti aryo i mwaka meno, kede i mwaka meno lweny me twero aryo ma obedo Lweny me Acel me Piny me Aryo ogik, kede United Nations kiyubo, kede lweny me ngico ocako.
In 1989 there also were two presidents, as with 1945; Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first, announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
I mwaka 1989 bene tye ka prejiḍen aryo, calo i mwaka 1945; Ronald Reagan kacel ki George Bush me acel. Reagan tyeko lweny ma oling, dok George Bush me acel ocako nyuto ni en, i lok ma pire tek mada, obedo globalist ka omedo lok i Kacokke me Cung me Dul Moko me United Nations ma “me abic angwen ki abic” i nino 1 October 1990, ka en oloko lok kuom gedo “cik me anyim pa piny manyen.” I tyen lok meno en owaco ni, “Tye i cing wa me waiho nyuma gin-masina maga mudok opong ki ceng macol, i Ceng me Mudong ma giiye kakare kede, dok medu anyim me tyeko movimento me cik ma pe twero wilobo ma wi yore me anyim ineno i anyim menuju cik me piny manyen kacel ki kare malac me kwe.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
I lebone man, Bush otingo pwony man ki tic mar rwom acel ma odonyo i nge lweny mar Cold War, Kricis mar Gulf (Iraq inywalo marak i Kuwait), cwalyo mar United Nations, ki wat acel manyen pa wiya me rok ma oyubo i ngat pa cik. Bush dong ocako keto lok “new world order” i nyim lwak maber lacen i ceng manok mapwod pe, i lebone pa 11 September 1990, ma owaco i anyim kacokke mar Congress.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Nen ngo adwogi ni Bush oyubo lok megi ma otyeko iwot me UN i kin ka en oyiko agiki me “cold war” ma nyuto ka “Ceng Muc” (“Dark Ages”). Ceng Muc otyeko i cawa me agiki i mwaka 1798, dok Bush tye i cawa me agiki me 1989. Nen ni i kare ma en ocako me yubo lok “new world order” me acel, Islam tye ka miyo lworo i cing lwak-aye, dok lok no ocako dano i nino 9/11. Acel ki Roosevelt wa i Carter gin purezident adek-walo, dok ki Reagan wa i Trump gin purezident adek-walo. Trump en purezident me agiki, dok en onywako ka kit ma purezident me acel onyutu kwede, en ma obedo me adek-walo i kin purezident abir me acel.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon, and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At The Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. September 11, 1990 when Bush the first spoke about his globalist agenda to the Congress he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Cawa me agiki i 1798 nyutuo anyama marot pa buk pa pope, kede buk pa pope en aye anyim ma ocung malo i kom rwot pa Europe i kare me Mudong Macol. I kitab me Nying Ityeko 17, wat ma enyo konyo calo nya-kur ma otedo i kom, dok tye ka rwoto i kom, rwot. I 1798 kony pa rwot pa Europe ogik woko, ci lee obedo otwo. I 1799 pope oto ka tye i piny me cito woko. 1798 kede 1799 gin nyuto kare me agiki i ticgi me mwaki ducu, calo kare me agiki i kare pa Kristo omarke ki nywal pa Yohana Lakwena, ci dwe abicel i ngeye nywal pa Kristo. Lok pa Bush me 1990 nyuto Bush calo aryo pa prede neno mapat ma omarke kare me agiki, dok omarke wot me globalism, ma en aye teko pa dragon. Cing pa Bush nyuto dong acel i nyim cing me cik pa Sunday ka United States ogik calo ker acel me abicel pa jok me aketa pa Baibuli pien olwongo calo dragon. I kare me cik pa Sunday, United States doko dwon pa United Nations. I kin lok eno Islam tye ka omiyo lwak me piny okege, dok 9/11 omarke. September 11, 1990, ka Bush me acel olwongo i nyim Congress me ajenda ne me globalism, en obedo ka tye ka kettero calo nyut me kare ma Islam dok bino omiyo lwak me piny okege i 9/11 me 2001, ento ci prede bino bedo Bush me agiki.
Roosevelt, the first of eight presidents marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents marked the end of the cold war in 1989, and was followed by with the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, me acel me aa i dyere aryo me abok wangwen, onyuto agiki me Lweny pa Dul me aryo i mwaka 1945, ka dong acel malubo onongo ochako cwal me United Nations. Reagan, me acel me aa i dyere aryo me abok wangwen, onyuto agiki me lweny ngat acel ki ngat acel ma lyeto ni cold war i mwaka 1989, ka dong acel malubo onongo otiyo me cuko United Nations anyim. President ma agiki i dyere aryo me abok wangwen bi tyeko lweny ngat acel ki ngat acel ma ocako ka en onyuto yubbe me cako tye ka ngat ma ryemo i mwaka 2015, dok bi cako Lweny pa Dul me adek. En bi loko ker me abicel me profesi pa Baibul dok odonyo i wi ker me abiro me profesi pa Baibul (the UN), ka dong ci bi yee me miyo ker meno bot lee ma atata i cike pa Ceng Nyasaye.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015, changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law, then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give their authority to the eighth kingdom.
Macalo me lweny mar aryo pa wi lobo con opongere ki lweny me lobo ki lweny me nam, prezdent me agiki bini obedo ki lweny me gwoko lyeto, ma kinyuto kwede i lweny me lobo pa Panium ma telo i lweny me nam pa Actium. I kare me cik pa Ca Ngu nino Dyeng, lweny me gwoko lyeto ma ocako ka Trump oyelo oyeco globalists i mwaka 2015, olwoko dok obedo lweny mar adek pa wi lobo, macalo kinyuto kwede i lweny me lobo ki me nam pa Lweny mar Aryo pa Wi Lobo. I agiki pa Lweny mar Aryo pa Wi Lobo, hatua ma onongo ilubo en globalism pa United Nations, macalo kit ma bene obedo kwede i agiki pa lweny me gwoko lyeto ki Reagan ki Bush. Mukwongo United States tum i kare me cik pa Ca Ngu nino Dyeng, dok bangene “new world order” pa Bush nyuto kerajaan me abiro, ma cware acel acel oyubu me miyo twero gi bot kerajaan me aboro.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush me acel ki Bush me agiki gikwanyo kacel i ngec ma acel owaco bot Congress i 9/11 pi “new world order” ki Patriot Act me 2001 pa me agiki. Waymarks aryo-ni weng kiketo i kin cing me Islam ma omiyo lwak me nations oywar.
We will continue these things in the next article.
Wa wabedo ni wa mede ki gin manok i ndok ma lacel.