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 Jairus’ 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), ame obedo nino abicel onyo aboro keken i nyim kare me aryo i kin kare adek ame Peter, John kede James owoto kede Jesus, gin keken. Kare me acel obedo nyuto teko Mere i kare ame nyar pa Jairus ame mwaka mere apar wie aryo ocer ki i too; kare me aryo obedo nyuto deyo Mere i Got me Lokere i Cal; ci kare me adek obedo Gethsemane, nyuto can Mere. I Panium, i cura me apar wie acel, Peter kiketo atir i nyim yat aria me tyeng me apar wie abicel. Got obedo dyere me wot adek ame lupwonyere adek keken owoto. I got, Won me polo bene oloko tyen me aryo i kin tyen adek; Won oloko i batija, i got, ci dong atir i nyim yat aria. Peter tye tyen aryo i dyere me jami adek a otimme ame kicimo. En bene obedo dyere me cura me apar wie acel naka i cura me pyer aryo wie 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 site 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.
Gin mutimme i wi got obedo anyim pa donyo me loc, ma ocake kede gonyo kana wek oter tyer i Jerusalem, kit ma kana pa Abraham otero yen me tyer i wi Moriah, ma obedo kabedo macon pa ot pa Obanga i Jerusalem. Karama me turumbeta i rek me Leviticus pyeraryo wiye adek nyuto gonyo kana, omiyo gin mutimme i Got me Lokere obedo anyim pa donyo me loc, ci meno keto Peter i gin mukato me nino pyeradek me Leviticus pyeraryo wiye adek ma rwate kede kare me Pentekote. I nino pyeradek meno, kikel ot pa Obanga (atem me dyere) i kom jo ma kitemogi me bedo i kin ludote pyeraboro ma cwinygi tek. I caden me jemo pa Rwot Uzziah i kabedo maleng, kinyuto ludote pyeraboro meno ni gin jo ma cwinygi tek, ma miyo dano twero tamo ni onwongo tye ludote ma pe gudonyo iye.
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.
Labwor me kaka Judah telo wi jone ka gidonyo i Kabedo Maleng Tutwal, dok miyo gineno i adaka me gicik ki gitamo pi Alamdog Madit matye kuno ka timo ticce me ajikki me yweyo bal oko. Kicero Peter ki i to i nino 31 me dwe me apar aryo, 2023, ki iyonge meno en oromo ki atem me guti ma kwako tic a Rome i moko anyut me woko me lok akor. Iyonge meno atem me aryo me ot a Obanga obino bot Peter, dok kanyono aye kinyuto anyut me rek me iye i anyut me kio ma tye i Daniel cura me 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.
Acok ocoro ocito paco mere kun dong gikwano ni en dano atir.
“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 lacok ocoro nyuto dano ma kikwano ni atir pi yee, dok kwano dano ni atir pi yee en kwena pa malaika me adek; en kwena me Laodicea ma obino i 9/11, i kare ma udi madongo me New York opoto piny dok Niyut 18:1–3 ocobbe. I kare meno kot me agiki ocako cwe manokmanok, dok keto lanyut i kom jo alip mia acel ki pyer angwen wi angwen ocake. I agiki me kare me keto lanyut i kom jo alip mia acel ki pyer angwen wi angwen, malaika me Niyut apar wi aboro olor piny calo Michael ladit pa lumalaika, dok ocero Peter ki atem adek. Atem me acel ocake i nino 31 me December, 2023, dok onyuto ada me te ni Rome en teko ma tye i tyeng me apar wi angwen me Daniel apar wi acel, ma moko anyut. Anyut meno en anyut me chazon ma nyuto rek me kor lok ma tye i woko, ma Solomon waco 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.
Atem me aryo pa Petero en atem me ot pa Obanga ma mito donyo i Kabedo Maleng Loyo Ducu ki yee, macalo ma Lamin White onyuto i anyut me acaki ma en oneno. Kanyeno en oneno cik me Cabit me nino me abiro ma ryeny loyo cik mukene abungwen. Pwony meno i kare me cako ngolo kop nyuto pwony me doko dano ma ryeny loyo pwony mukene me adwar i nino me agiki, i kare me tyeko ngolo kop. Doko dano pa Kricito ma en Obanga, ma En otingo i kome kom me dano ma opoto dok ma tye ki bal, kadi bed ni En pe ongeyo bal, ginyuto ki lanyut mapatpat. Ma pire tek loyo ducu en pwony me kare abiro. Pwony me kare abiro onongo en alfa me gin ma Miller onwongo i lok me adwar, dok i mwaka 1856 en aye onongo pwony ma onyuto pwony me omega i gin mukato pa jo ma lubo pwony pa Miller, i kare ma dini pa jo Adventist me Philadelphia ma lubo pwony pa Miller ojemo pi mwaka abiro dok odoko kanica me Jo-Adventist me Nino me Abiro ma en me Laodicea i mwaka 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.
“Yupe me Chittim” obedo ka tye ki nyutu pa Vandal, kede dong gin bene tye ka nyutu gin calo trumpe me aryo i Cuko, buk me aboro. Kweyo ma dong pe kiromo cako me Roma ocakke i mwaka 330, ka Constantine pokoke ker i kabedo me ceng kacel ki kabedo me too. I ngeyo man, opoko ker meno bot latin-ne adek. Twero me Roma ma dong pe tye ngat mo ma romo kwanyo ki i lweny me Actium, dong opokke i bute aryo, ci i bute adek, ci trumpe mene angwen mukwongo me Cuko aboro onongo tye ka nyutu nywal me mony ma omiyo Roma me kabedo me too otyeko i mwaka 476. Roma me kabedo me ceng i Constantinople odongo anyim wa i agiki me trumpe me abic kacel ki i acakki me trumpe me abicel acel, ma bene gin aye peko me mukwongo kacel ki me aryo. Porofeto me kare me miaka mia acel gi pyer angwen me peko me mukwongo otyeko i nino meno keken ma porofeto me kare me peko me aryo ocakke iye.
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 1,123 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.
Babylon opoto i dyewor acel. Twero bedo ni ibino pyemo ni Cyrus omyero kong olok yoo pa kulu, dok man otero kare mo, ento poto pa Babylon otimme i dyewor acel, kun poto pa Rome otero mwaka 1,123. I mwaka mago onongo tye lanyut me yoo me lok me adwar ma patpat ma tito kit ma ker madit me Rome otum kwede matidi matidi, dok ker madit me Rome ma woro obange me goba obedo cal me United States i ticce me keto loc pa Papa i kom ker calo ker me abic me lok me adwar i Baibul i mwaka 538. Kiketo loc pa Papa i kom ker i kare me cik me Ceng Cabit ma tye i tyeng me apar wi abicel me Daniel apar wi acel. Lanyut me yoo ma obedo cal me tic pa United States kinyuto gi i lanyut me yoo ma nyuto kit ma Rome ma woro obange me goba otum kwede matidi matidi.
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 Tarshish 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 Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Miringa en aye cal me teko me lim, dok i Lok me Cwiny Maber, miringa me Tarshish en aye cal ma maloyo weng me teko me lim. Miringa go loke woko kany i dyer me yat ma cing pire lum ma oa i yoo me oriental i kin nam, dok i Lok me Cwiny Maber Islam en lutino me yat me oriental. Ka kelo nying Islam i but kit me lakwena me gin ma bino timore, en kelo cwercwiny me lim. Islam kiketo cal kacel ki Balaam calo osio, ma en lok me Ibru ma gonyo lok ma gonyo ni “dano me tim ber ma pe,” i nyuto me acel me Ishmael i Lok me Cwiny Maber. Ishmael en won Islam i agiki me lakwena, pe ka kwanyo Abraham calo won Ishmael, ento rok apar ki aryo me Ishmael bene ngene calo lutino me yat me oriental i Lok me Cwiny Maber.
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. On 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 me agiki, Balaam, lanyut me United States macalo adwar me goba, goyo kana mere tyen adek, ma nyuto goyo pa Islam tyen adek. 9/11 onongo obedo goyo me acel i kin goyo magi, dok onyuto tuno pa malaika ma keto alama, ma donyo malo ki tung wokceng i kare me yamo matek me lweny ma aa ki tung wokceng. Goyo me aryo pa Islam tye i dul aryo, pien yadi me aryo nyuto doyo ki aryo. I nino 7 me dwe me apar, 2023, Islam ogoyo Israel me kom i yoo ma pe onongo kikuro, dok ka Islam ogoyo Nashville, Tennessee, i yoo ma pe kikuro, Israel me cwiny dong bino bedo ma kigoyo. I ododo pa Balaam, lanyut me yoo me aryo onongo obedo i kin poto olok aryo, dok poto olok aryo pa Rwot Won Monye onongo gin aye Israel me kom macon ki United States, Israel me cwiny me kare-ni. Lanyut me yoo me adek pa Balaam onongo obedo kare ma kana oloko; dok lanyut me loko ma nyuto agiki me kare me keto alama i kom jo alip mia acel ki pyer angwen wi angwen, ma ocakke i 9/11, en aye cik me Ceng Cabit, i kare ma United States loko macalo twol madit. Oyengyeng madit me lobo ma tye i Niyabo apar wi acel en aye cik me Ceng Cabit meno, ma can me adek bino oyot iye, ma United States, kana ki Zechariah giloko iye.
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 were Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Won John Labatija onwongo tye i dul me aboro i kin duli pyer aryo wi angwen pa alamdogi ame David oyiko me tiyo i ot pa Lubanga. Alamdog Zechariah onwongo gimiyo pe ocopo lok pien pe oyie, nio wa i kare ame ginywalo wode John, dok en obedo lanyut me namba aboro (lanyut me tic me alamdog). I kare me cik me Ceng Cabit, alamdogi me dogola me agiki, ame John Labatija obedo lanyutgi, biloko kit ame wonne Zechariah onyuto kwede. Kricito onyuto ni John aye Elijah, dok kwena pa Elijah me nino me agiki ginyuto ki wat i kin won ki latin, calo ame onwongo tye i kin Zechariah ki John. Jeremiah, ame onwongo gititte ni ka odwogo obibedo dog pa Lubanga, onwongo obedo lanyut me John.
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 begun at the end of the second World War, and Panium represents a cold war that ends at the third World War as represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars is 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 ma onwongo tye mapud lanyut me yo me “got” pe oo, ma donyo me loc onwongo bino lubo kore, dok donyo meno okelo yat arya, onyo cik me Ceng Cabit. Kare meno ginyutu ki lweny me Panium, ma tum ki loc pa Papa ki United States ma obedo tekone ma tiyo ka wange. Panium obedo lweny me adek i kin lweny adek ma gilwenyo ka wang jo mukene, ma me acel i kine otum i cel me Berlin i mwaka 1989, dok lweny me agiki, onyo me adek, tum i kare me muko piny “cel” me pokere i kin kanica ki gamente. Mwaka 1989 obedo lanyut me rwom mamalo atika pa lweny ma gilwenyo ka wang jo mukene ma gilwongo ni “lweny me koyo” ma onwongo ocake i agiki me Lweny me Lobo Lung me Aryo, dok Panium nyutu lweny me koyo ma tum i Lweny me Lobo Lung me Adek, kit ma ginyutu kwede ki lweny me Actium. I kin lanyut me yo me acel ki me adek me lweny adek ma gilwenyo ka wang jo mukene tye lweny kikome i Ukraine, ma lweny me Raphia i tyeng apar wi acel ki apar wi aryo nyutu.
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, verses 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 obedo lweny me ngico ma kelo Lweny me Lobo Ducu me Adek, kit ma lweny me ngico ma otum i kare me agiki i mwaka 1989, kede ma yam ocakke i agiki me Lweny me Lobo Ducu me Aryo, onyuto kwede. I lanyut me yoo ma onyuto i tyeng me apar kede mwaka 1989, tyeng me aparacel kede me apararyo kacel kede Lweny me Ukraine ma ocakke i mwaka 2014, kede tyeng me aparadek nio wa i me aparabic kacel kede lweny me ngico ma tye kombedi i kin tam me MAGA kede tam me ribo lobo ducu, onongo tye pulejident adek ma onyuto ribbe i kin loc pa Papa kede United States.
Ronald Reagan was in 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 verses eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. At 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 fulfillments, so Leo is the conservative John Paul II and 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 onongo tye i winye me imung ki Papa John Paul II, papa ma mako tam ki yore macon malube ki lok me adwar me Fatima ma obedo me Catan, dok en tye ki kube ki gin mukato me lok me adwar i ngut coc me apar. Kare me loc pa Obama winye ki gin mukato me lweny me Raphia i ngut coc me apar wi acel ki me apar wi aryo. I kare me locce onongo tye papa aryo ma obedo anyut, pien anyut me yo me aryo nyuto doko aryo. I anyut me yo me adek ma tye i ngut coc me apar wi adek nio wa me apar wi abic, papa en aye papa mukwongo ma oa i United States. I acakki wan onongo watamo ni Papa Leo obedo papa ma mako tam ki yore macon calo ma John Paul II obedo lapore, ento ka kitiyo kwede malube ki yo me keto lok me adwar i tic ma obedo tic kwede tyen adek, anyut me yo me adek tye ki kit me cobbe aryo mukwongo, omiyo Leo en aye John Paul II ma mako tam ki yore macon dok en aye ngat ma yam obedo latel me Ot me Tic me Inquisition, Benedict XVI, ma oweko ticce i kare me loc pa Obama pi papa Francis ma mako tam manyen me lweny ikom apokapoka i kin dano.
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.
Lwëny më acël ma gilwënyö i ka jö mukënë ginyutö ki nyig cöc acël, më aryo ki nyig cöc aryo ëka më adek ki nyig cöc adek. Lwëny më koyo ma otum i mwaka 1989 ocakërë i agiki Lwëny më Wi Lobo më Aryo, ëka Lwëny më Wi Lobo më Adek ma ginyutö ki lwëny më Actium cakërë i agiki lwëny më koyo ma ginyutö ki lwëny më Panium. Lwëny më wi lobo adek, macalo lwëny adek ma gilwënyö i ka jö mukënë, gitye i të loc pa cik ma kubërë ki tic ki lok më adwarpiny tyën adek. Agiki Lwëny më Wi Lobo më Aryo ocakö lwëny më koyo ma otum ki pulejident më aboro ka gicakö kwan ki Roosevelt i mwaka 1945, ma onwongo ën Reagan. Reagan i kare më agiki i mwaka 1989 ocakö dul më pulejident aboro ma lubërë, ma oo wa bot Trump (ma ën tye i kin abiro). Lwëny më koyo pa Trump ocakërë i mwaka 2015, i kare ma ën otito bot lwak ni ën tye ka cüŋ më bedo pulejident ëka oyëŋö jö ma cwakö kubërë pa wi lobo dücü, ma ocobo lok ma tye i Daniel cura më apar wie acël, nyig cöc më aryo. Lwëny më koyo nono tum i kare më cik më Cëŋ Baraja, ma ën aye lwëny më Actium, gin më adek ma gëŋö Rome mapud peya ën olöc ki twër mamalo löyö dücü.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on 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 in 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 lube me lupulejident aboro ma oo wa bot Reagan, ma en bene ocako lube me lupulejident aboro ma oo wa bot Trump. Roosevelt nyuto Lweny me Lobo me Aryo, en oto i nino 12 me dwe me angwen i mwaka 1945, ci Truman onwongo obedo pulejident i kare ma lweny me Europe otum i nino 8 me dwe me abic, kede ma lweny me Pacific otum i nino 2 me dwe me abongwen. Lweny me Europe onwongo obedo lweny ma dul mere madit otime i ngom, ento lweny me Pacific onwongo obedo lweny me nam, mana kit ma Panium nyuto lweny me ngom kede Actium nyuto lweny me nam. Gin me acel nyuto gin me agiki, kede lube me lupulejident aboro ogure i kom caden ma tye i Daniel apar wiye acel, coc me aryo kede me adek, kede bene i kom lok me mung ni me aboro obedo acel i kin abiro. I Kacokke me Kontinenti me acel kede me aryo, i acaki me gin mukato me lee me ngom ma tye i Yabo apar wiye adek, onwongo tye kare abiro me loc pa lupulejident. I gin mukato meno, giketo George Washington me bedo Laloc Madit me Mony Ducu. Macalo pulejident me acel ma gingeyo i cik, keto Washington i tic i Kacokke me Kontinenti me Aryo nyuto Washington i acaki kikome macalo pulejident me aboro i kin lupulejident 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 eighth church that is of the seven.
Pulejident mukwongo onwongo obedo me aboro i kin pulejident abiro mukwongo, ki pulejident me agiki obedo me aboro ma obedo acel i kin abiro. Alamdog Zechariah twako i kare me nywal John, i kare ma kana twako, ki i kare ma lee me lobo twako. Man aye ka ma gin anena pa Habakkuk bene twako iye. Nywal John, ma obedo lanyut me bendera pa jo alip mia acel ki pyer angwen wi angwen i kare me cik me Ceng Cabit, obedo dyer me agiki pa alamdog Zechariah. Zechariah onwongo tye i dul me aboro i kin dul pyer aryo wi angwen me tic pa olamdog. I kare me cik me Ceng Cabit, Zechariah (olamdog) gitwako, i kare ma Islam (kana) twako ki United States twako macalo lawoo. I lanyut me yo meno, aret me too pa ker pa Papa cang, ci en doko me aboro ma obedo acel i kin abiro. Trump bene obedo me aboro ma obedo acel i kin abiro, ki en aye yubo cal pa lee ma kityeko yubone i kare me cik me Ceng Cabit. Dul me olamdog pa jo alip mia acel ki pyer angwen wi angwen dong doko dog Obanga, ki tito kwena i koko matek pa malaika me adek. Dul meno me olamdog obedo kanica me aboro ma obedo acel i kin 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 aye okwongo i kin pulejident aboro ma telo naka i kare me agiki i mwaka 1989, dok en nyuto alokaloka ki i Lweny me Wi Lobo me Aryo naka i Lweny me Ŋic ma tum i mwaka 1989. Pulejident Truman olubo Roosevelt dok oloc i kare ma lweny me lobo ki me nam ma obedo bute me Lweny me Wi Lobo me Aryo otum. Calo pulejident, Truman oloc i kare ma Dul me Lobe ma Oribbe ocake i nino 24 me dwe me apar, mwaka 1945. Mwaka 1945 aye moko wat i kin Roosevelt ki Truman. Gin aryo ducu onwongo gibedo pulejident i mwaka meno, dok i mwaka meno lweny ma onwongo tye ki bute aryo, ma en aye Lweny me Wi Lobo me Aryo, otum, dok Dul me Lobe ma Oribbe oyubbe, ki Lweny me Ŋic ocake.
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 onwongo tye lupresident aryo, kit ame onwongo tye kwede i mwaka 1945: Ronald Reagan ki George Bush me acel. Reagan otumo lweny me ngic, ki George Bush me acel olando ni, me acel ki makato jami mukene ducu, en onwongo obedo ngat ame cwako ribbe me lobo ducu, i kare ame en oloko bot Cokke Madit “me pyer angwen wie abic” me UN i nino 1 me dwe me apar, mwaka 1990, kun oloko i kom yubo “kit manyen me loc i lobo.” I lokke eno, en owaco ni, “Tye i cingwa me weko macin magi ame col cen, i Kare me Col, ka ame myero gin obed iye, ki medde ki wot anyim me cobo wot ame pire tek i lok me kare akato, me tuno i kit manyen me loc i lobo ki i kare abor me kuc.”
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 the first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
I kom me lok man, Bush oyaneko pul miyo tam man ki tic me kacel ma obedo i nge lweny maleng me Cold War, Kricis me Gulf (dyer pa Iraq i Kuwait), konyo me tero doko lonyi me UN, kacel ki poro me yubo gub me manyen me lobo mapol ma ochung i wi cik ki cobo pa cik. Bush mukwongo ema omiyo lok ni “new world order” obed lok ma jo pol gitye ka tiyo kwede i wiki manok mukato con i kwena me September 11, 1990, i lok ma owaco bot kacokke me kacel pa 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 at 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.
Nong nge i kare ma Bush oyiko lok me i UN i kine ma en oyero agiki me lweny ma onyo “cold war” kun oloko go i ter me “Dark Ages.” “Dark Ages” otyeko i kare me agiki, i mwaka 1798, kadi Bush tye i kare me agiki me 1989. Nong nge ni i kare ma en omako me acel lok man “new world order,” Islam tye ka ocwalo kwo marac i rok, dok okwanyo lok man i 9/11. Cakke i Roosevelt wa i Carter ne tye prezdent aboro, dok cakke i Reagan wa i Trump bene tye prezdent aboro. Trump en prezdent me agiki, dok en oyubwanyo kwede i cal me prezdent me acel, ma ne en prezdent me aboro i kin prezdent me acel abiriyo.
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. On 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.
Kare me agiki i mwaka 1798 nyuto adola ma kelo too ma kigoyo i kom loc me Papa, ki loc me Papa onongo obedo teko ma loyo rwodi me Europe i Kare me Col Piny. I Niyabo 17, wat meno kinyuto calo dako malaya ma tye ka wot i nge lee, kun loyo lee-no. I mwaka 1798, kikwanyo kony me rwodi me Europe, ki lee onongo otoo. I mwaka 1799, Papa otoo kun dong kiryeme woko ki i lobone. Mwaki 1798 ki 1799 nyuto kare me agiki i tyen lokke ma opong atika, mana calo kare me agiki i kare me Kristo ma kinyuto ki nywal pa Yohana Labatija, ci i nge dwe abicel nywal pa Kristo. Lok ma Bush owaco i mwaka 1990 ginyuto Bush calo pulejident me aryo i kin pulejident aryo ma nyuto kare me agiki, ki ginyuto wot ka tam me ribo lobe ducu me wilobo, ma en aye teko me twol madit. Cal ma Bush obedo nyuto dul acel me wot ka cik me Ceng Cabit i kare ma United States giko bedo ker me abicel me adwar me Baibul ki loko calo twol madit. I kare me cik me Ceng Cabit, United States doko dwon me United Nations. I kit kare meno kikome, Islam tye ka miyo lobe bedo ki akemo, ki kinyuto 9/11. I nino 11 me dwe me abongwen, i mwaka 1990, i kare ma Bush me acel oloko bot Congress i kom yubbe me ribo lobe ducu me wilobo, en onongo tye ka nyuto cal me kare ma Islam dok obimiyo lobe bedo ki akemo i 9/11 i mwaka 2001, ento i kare meno pulejident obibedo 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 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, won lobo me acel i kin wegi lobo aboro, onyuto agiki me Lweny me Wilobo me Aryo i mwaka 1945, kede won lobo ma olubo kore okelo Dul me Lobe ma Oribbe. Reagan, won lobo me acel i kin wegi lobo aboro, onyuto agiki me lweny me ngico i mwaka 1989, kede won lobo ma olubo kore otingo Dul me Lobe ma Oribbe malo. Won lobo me agiki i kin wegi lobo aboro obigiko lweny me ngico ma ocakere i kare ma en otito mitte me donyo i yero i mwaka 2015, kede obicako Lweny me Wilobo me Adek. En obiloko ker me abicel me lok me adwar me Baibul odoko wi ker me abiro me lok me adwar me Baibul (UN), eka obiyee me miyo ker meno bot lee i kare me cik me Ceng Cabit.
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 its authority to the eighth kingdom.
Macalo Lweny me Wilobo me Aryo onwongo obedo lweny me ngom kede lweny me nam, won lobo me agiki bino bedo kede lweny na ngic, ame lweny me ngom i Panium nyuto kun kelo lweny me nam i Actium. I kare me cik me Ceng Cabit, lweny na ngic ame ocake i mwaka 2015 i kare ame Trump onwongo tye ka yengo jo ame cwakko tam me ribo lobe ducu, loke doko Lweny me Wilobo me Adek, macalo lwenye me ngom kede me nam me Lweny me Wilobo me II nyuto. I agiki me Lweny me Wilobo me II, gin ame olubo kore onwongo obedo tam me ribo lobe ducu me United Nations, macalo kit ame bene otimme i agiki me lweny na ngic i kare me Reagan kede Bush. Me acel, United States tum i kare me cik me Ceng Cabit; eka “kit me loc na nyen me wilobo” me Bush kelo ker me abiro, ame yeyo cut me miyo twero mere bot ker 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.