And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.
En bene, alama mukene onen i polo; nen, rye madit ma rweny, matye ki wii 7 ki twoke 10, ki korona 7 i wii pa en. Ki bur pa en okwo lecen pa polo me 1/3, ki ocweyo gi i piny; ki rye otye i anyim dako ma dong obedo ka onywolo, me yeko otino pa en kumb o nywal. Ki en onywolo otino lacoo, ma obedo me rwodo piny weng ki lati me gang; ki otino pa en oketo malo i bot Lubanga, ki i kom pa rwot pa en. Ki dako odugo i thim, ka kabedo ma Lubanga ocobo ne, me gimiye iye kany pi cawa 1,260. Ki lweny obedo i polo: Mikael ki malaika pa en ogi lweny ki rye; ki rye bene ogi lweny ki malaika pa en, ki pe gicone; keken, kabedo pa gin pe ononge doki i polo. Ki rye madit nonweyo woko, rye macon, ma ki lwo nyinge Ibilisi, ki Satan, ma tongo piny weng; onweyo woko i piny, ki malaika pa en bene onweyo ki en. Ki awinyo dwon madit waco i polo, “Kombedi kwo me gwoko, ki twero, ki pinyruoth pa Lubanga wa, ki twero pa Kirisito pa en, obino; pien lajal pa wat-wa onweyo piny, ma kicoyo gi ibot Lubanga wa i nino ki i otum. Ki gi otyeko loyo en ki remo pa otino me diec, ki ki lok pa lamiworo gi; ki pe gi hero kwo gi nyaka tho. En aye, beduru ki mor, polo, ki gin weng ma obedo iye. Ento pi jo piny ki jo nam, piye! Pien Satan oboro botu, ki cungu madit, pien ngene ni kare pa en matidi.” Ki ka rye oneno ni onweyo i piny, okweke dako ma onywolo otino lacoo. Ki omiyo dako dic aryo pa yugo madit, me oturo i thim, i kabedo pa en, ka kinyero konyo iye pi kare acel, ki kare aryo, ki idyere me kare, ki wut i wang pa rye. Ki rye okwanyo ki teng pa en pii calo peya i cawa pa dako, me otyeko okete ki peya. Ento piny okonyo dako, ki piny oyabo teng pa en, ki origo peya ma rye okwanyo ki teng pa en. Ki rye ocungo pi dako, ki odonyo me timo lweny ki ma odong ikin otino pa en, ma gi rito cik pa Lubanga, ki tye ki lamiworo pa Yesu Kirisito. Apokarifa 12:1-17.
The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.
Lweny ma acel i lweny madit kit Kristo ki Saitan ocako i polo me adek ki wico pa Lucifer, ki lweny ma acel eno nyutu lweny me agiki i polo me acel. Tye dok lweny mapol, pien i agiki pa mwaka alufu acel, Saitan ogolo woko pi kare manok, ki oturo lweny ikom Jerusalem; ento lweny eno pe tye twero me loyo. Lweny ma i polo me adek i cakke, ma nyutu lweny ma i polo me acel i agiki, onongo kitimo ka kare me temo tye oyabu.
The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.
“Dako” ma tye ki nyathi i ich, tye calo dul pa Lubanga i kare weng; ki i kare me Kirisito, ne tye ka romo nywolo Wod, Yesu. I kare me agiki, onywolo wod aryo ma onywolo ka ceke. Ka pud pe otime Cik me Sande, onywolo 144,000 me Fweny abiro; ki i Cik me Sande, ocako yot me nywolo lunyik madwong’ me Fweny abiro. Wod aryo pa iye pe gicalo acel, ento gin wod aryo ma onywolo ka ceke; ki Wod ma onywolo mukwongo obedo Elija, ki Wod ma onywolo lacen obedo Mose.
In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.
I cako pa Isirael me cwinya, twol madongo pa Loma me jogikwiri onongo tye ka kuro me lolo nyathi lacoo Yesu, ci twol madongo pa Loma me kombedi tye ka kuro kombedi me lolo nyathi lacoo pa jo 144,000. Macalo Loma me jogikwiri onongo lonyo Kanisa me Kricitiani me cok cako, Loma me kombedi bino dwogo lonyo i pire tek me cik me Sande. I Kanisa me Kricitiani me cok cako, dako oyabo i lobo arum pi higa 1,260 ada, ci lonyo me pire tek me cik me Sande kityeko nyutu calo alama ki dwe 42 i Apokarip 13:5. I lobo arum jo Lubanga tye ki kabedo ma kitero pi gi, kun ginyweyo ki gicweyo.
In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.
I Revelation chapta aboro ki ves apar adek, kigamo ni trampet adek ma ogiko gin “woe” adek. Woe ma i Revelation nyutu hukumu me trampet pa Islam ikom twero ma kicako cik me Jumapiri. I lweny ma kinyutu i chapta apyero, dut pa Islam kicoyo ka owaco ni, “Woe bot jo ma bedo i piny ki i pi! Pien Satan o aa botu ki kwe madwong, pien onen ni tye ki cawa manok keken.” Mateso ma Jezebel otimo ki yore pa lacoo mamegi Ahab ma opoto woko, kigiwayo bot “lam me piny” ki “lam me pi.”
The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.
Wot pa malaika matek ma i Buk me Nyutu chapta 18, macalo i wot me yub weng, tye ki alama me wot angwen mapire tek, ma kelo bot keca ka keca bene tye iye. Pi wot pa malaika ma acel, alama angwen magi obedo: August 11, 1840; disapointment ma acel i Spring me 1843; obino pa kwena me ‘Midnight Cry’ i August 12 nyaka 17, 1844; ki yabo keca i October 22, 1844. Alama angwen weng magi tye ki theme acel: “cawa.” August 11, 1840, obedo orumo pa porofesi me cawa ma i Buk me Nyutu chapta 9, vesi 15. Disapointment ma acel me 1843 onyutu poko cawa ma pe orumu. Kwena me ‘Midnight Cry’ obedo yubo atir pa poko cawa ma con pe orumu, ki October 22, 1844, obedo orumo pa cawa ma gicimo i kwena me ‘Midnight Cry’.
The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.
Tic me malaika ma adek tye ki alama me yoo angwen macalo gin acel keken; pien alama magi tye i yoo me lok weng, ci calo kit pa alama me yoo angwen magi i yoo me lok weng, alama acel acel tye ki tema me porofeti acel keken. Islam me bal ma adek obedo tema me alama me yoo angwen i tic me 144,000. I September 11, 2001, Islam me bal ma adek kikweyo ne, ci ki gengo ne. Poro ma pe obedo atir me July 18, 2020 onyutu kwedo me Islam ikom Nashville, Tennessee, ci onongo tye cal me Islam me bal ma adek. Kwena ma miyo ludwe malal ma otho ma tye i yoo me Revelation apar acel ocero, obedo tyeko maber ki me agiki me kwena me Midnight Cry, ci tye cal me yubo laporo me Nashville (labongo rwom me kare). Obi tyeko i alama me yoo ma angwen, ma obedo Sunday law, i kany ma Islam me bal ma adek obi kwoo United States pien United States obi cako cwako keken Sunday law ma tye ka bino cok.
When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”
Ka adiera man ki ngeyo, kacel ki gin ma obedo ni tweyo ma tek tutwal pa malayika ma adek obedo ciko pi hukumu ma tye okum bino, kiromo ngeyo yot ni hukumu pa Islam, ma ki yaro kwede ‘woe’ ma adek, obedo ‘woe’ ma kigolo ikom ‘piny’ kede ‘nam’.
The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.
Kica pa ngat ma tye kwo ocako i ceng 11 me September 2001, ci ki i kare kono nyaka i cik pa Sande ma bino macokcoki, temo me yubo cal pa lebi tye katime i United States me Amerika. Ci ki cik pa Sande nyaka ka Mikael ocung ci kare me temo pa dano ilor, lobo mukene dong bitemo kwede yubo cal pa lebi. Ka jo Seventh-day Adventist i United States tye itemo, onyo ka piny weng, inge ki cik pa Sande, tye itemo, temo eni aye ma iye gibimeyo wot pa wan me kare matwal. En bende aye temo ma myero wacon, mapwod pe kare me temo ilor i cik pa Sande. Gin ma porofetik me temo pa cal pa lebi, ma ocako i United States ci dok odoco i lobo weng, tye matek me nongo ngec maber pi en.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
"Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 6, 18.
When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.
Ka simbolo gityeko ngeyo, dong coc ma i Nyutu pa Yohana chapta apar adek, ma kwaco pi tem aryo me cal pa lewic ma obino piny i kore ento rwate tutwal, twero nyutu pe tek. En tye me tic madwong pi lok mapol. Gin acel en ni, lok marac ma Lusifa otyeko tiyo kwede i lut me acel i polo adek nyuto kit ma lok marac pa Setani binyutu dok piny i lut ma agiki i polo acel.
The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.
Lweny me polo ma acel, ma cako i Cik me Sande, otim i kare me tem pa cal pa Beast pi lobo weng. Cak ki ceng 11 me Dwe Aboro, 2001, kare me tem pa cal pa Beast i Amerika ma Kacel tye katime. Ka wan ngeyo ni kare aryo me tem magi tye me dongore, kun cako ki Amerika ma Kacel, ci lacen ki lobo, waa twero dok keto lok matir ma kinyutu i lweny me Revelation dyer abicel, i gin cawa me 2001, nyaka i Cik me Sande. Macalo ameda, lok me waco pa Lucifer ma kimeyo marac, ma kiwaco ni "hipinosis," biketo i tic i kare me kombedi ki twero pa lwit madwong, i lweny me polo ma acel ma i Revelation dyer abicel. Hipinosis ma lwit tyeko keto i tic i gin cawa meno, obedo pi kwanyo kwo pa jo ma Jezebel oyaro ni gin heretiki.
In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.
I kit me gin matime me 2001 nyo i kare me cik me Sande, janeno aryo onegegi i yo pa Sodomu ki Misri. I tic mape acel me Revelation apar acel, piny ma gicoyo calo Sodomu ki Misri obedo Furansi. Furansi obedo piny me porofeti ma tye ki twero aryo, macalo empaya me Medi-Peresia, macalo Isirael macon i kingdom ne ma gikwanyo iye, ki macalo dul aryo me Yuda ma gicoyo kwede Yuda ki Benyamin. Piny weng ma tye ki twii aryo gicoyo ki alama piny ma tye ki twii aryo me United States.
The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.
Paco pa Sodom, ki piny pa Egypt, nyutu cung aryo me Republikanisimu (Egypt) ki Protestantisimu (Sodom). I 2020, cung aryo kigolo kwogi woko: cung me Republikanisimu, ki cung me Protestantisimu. Hipinotisimu ma twero pa dragoni me globalisimu kityo kwede, ki yo pa web me lobo weng, ci eka kityo kwede i kit acel keken, macalo bityo kwede i lweny ma obino pa polo me acel. Ki loyo ngec ma web me lobo weng opoko, yero pa 2020 kicoyo ne i kit me sayensi, wek opoko adwogi ma rwate ki filosofiya pa globalisimu. Man obedo tito keken pa myero wa ngeyo ni, tem me cal pa lume kityeko timo ne me acel i United States, ci eka i lobo weng.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.
Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.
Kare me kica pi Adventist me Ceng abiro ojuko ka kicano cik me Sande. Piny ma luwo larem pa United States gin bi juko kare me kica gi calo United States ojuko ne.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” Testimonies, volume 6, 395.
The final movements are rapid ones.
Tic me agiki tye ki dwiro.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
Latic me marac tye ka cobo twero gi kacel, ka gi tye ka gamo kacel pire tek. Gi tye kamedo twero pi krisis madit ma agiki. Lok madit bi time i piny wa i kare manok, kede tim me agiki bi bedo mapiyo. Testimonies, volume 9, 11.
To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.
Me ngeyo tem pa cal pa leb, mito rwom mo me keto lok poropeti i kit ma lapokwang. Cako ki, rica pa leb ki cal pa leb gin alama aryo mapat.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
‘Cal pa lewic’ nyutu kit me Protestantism ma gidonyo woko ki adiera, kit ma bitime ka kanisa pa Protestanti gikwayo kony pa twero pa cik me lobo me keto cing i purogi. ‘Alama pa lewic’ dong tye piny me yaro maber. The Great Controversy, 445.
The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.
Cal pa kisolo obedo gwoko ceng Sande, kica pa kisolo obedo kanisa ma tiyo kwede twero pa wilobo me loyo cik me diini pa en.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
Gamo me gwoko ceng Sunday ma ki kanisa pa Protestant, en aye gamo me woro pa Papasi—pa lecc. Gin ma, kun gi tye ki ngec pa gin ma Cik ma angwen mito, girero me gwoko Sabat ma pe atir i kabedo pa Sabat matir, ki tye kamano gi woro lony ma en keken aye ociko ne. Ento i tic keken me gamo tic me dini ki lony pa lobo, kanisa pire kene bi cweyo cal pa lecc; ci gamo me gwoko ceng Sunday i United States obedo gamo me woro lecc ki cal ne. The Great Controversy, 448, 449.
The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.
Cal pa lagonyo nyutu keto kacel pa kerek ki gamente, ka kerek obedo ma tye ka loyo kube man. Jezebel loyo Ahab, macalo Herodias loyo Herod. Rwedhi pa lagonyo obedo gwoko Ceng Acel. Cal pa lagonyo medo yubo kany kany i kare. Rwedhi pa lagonyo nyutu kare acel. Cal pa lagonyo medo yubo kany kany, ento nongo opong weng keken ka dong tye ki twero me miyo gamente keto cik me dini pa kerek. Tem rwate ki "yubo" pa cal.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
Ento ‘cal pi le’ obedo ngo? Kendo en myero kitim nining? Cal otime ki le ma tye ki ruc aryo, kendo obedo cal pi le. Bende kiwaco ni en cal me le. Dong me ngene ngo ma cal en calo kede kit ma en myero kitim nining, myero wa kwan kit ma le tye kwede pire kene—Papasi.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
Ka kanisa me acaki opobo woko kun oweko yot pa Enjili ki aketo cing ki kit pa joma pe yaro Lubanga, en oweyo Lamo ki twero pa Lubanga; ci, me loyo cwinye pa jo, en otemo nongo kony pa twero pa lobo. Gamo ne obedo Papasi, kanisa ma otyeko loyo twero pa lwak, ki katico kwede me medo kom bedo pa en pire keken, pire tek pi pinyruo pa ‘heresy’. Pi Amerika ma kigwoko kacel me yubo cal pa lewic, myero twero pa dini obedo ka loyo gamente me lobo i kit ma kanisa bene bi tic kwede twero pa lwak me timo jami ma en mito, pire keken. The Great Controversy, 443.
The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.
Lapok ma tye ikin cal pa beast ki alama pa beast obedo ngec ma lamal i yore pa Adventist. Kabedo ma Adventism weng loyo yore ne ikom lok man tye i Revelation 13. Gi yubo tic pa United States i kare ma dong ki cik me Sande—ka en miyo piny weng tero cal pi beast—kacel ki cako cal pa beast i United States keken. Ento gin obedo kare porofetik aryo ma pe rwate.
Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.
Kiristo obino me moko kica kwede jo mapol pi cabit acel, i tung cabit kicweyo iye i lacer. Pi kamano, cabit eno nyutu calo kare aryo ka kiyubo cal pa leero. Cabit pa Kiristo kigoye i kare aryo ma rwate tutwal, me nyutu cal pa Kiristo. Kare aryo me temo i nino me agiki ginyutu cal pa Antikiristo.
In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.
I kare me acel pi ceng 1,260, Kristo omiyo lagam pa en kene, ci otho i lacar. Ci obedo dok kare ma acel keken pi ceng 1,260, ma Disipul gimi lagam, nyaka ka Mikael ocung i cawa ma gicwe Setefano ki kidi. Lacar tyeko nyuto Cik me Sande. Kare aryo me temo, ma tye i ducu ki yubo cal pa le marac, ginyutu kare me acel ma rwate ki 144,000, ma Kristo obedo cal pa gi; ci kare meno ogiko i Cik me Sande, ma Lacar tyeko nyuto ne. Kare me agiki ma acel keken me temo, ma kityeko nyuto ne ki tic pa Disipul i kare pa Kristo, otye pi lwak madwong; ci ogiko ka Mikael ocung, pe i cawa me gicwe Setefano ki kidi, ento i giko me kare me temo pa dano i Daniel 12:1.
Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.
Jomukene pe gineno rwom atir pa gin ma otime i Buk me Apokarip apar adek, cing apar acel ki anyim, pien kare kare nen calo bedo ki lunyodo ma pire tek me pe yaro ni ka Amerika ma Kacel owaco calo darakon, mano nyutu yubu ma opong woko pa cal pa beast i Amerika ma Kacel. Pi Amerika ma Kacel me keto cik me Sande, cal pa beast i Amerika ma Kacel myero oyubu opong woko mapwod pe cik me Sande okete. Ka pe inongo poyo pa lok man, i kwan doki lok manok ma con okwanyo ki The Great Controversy.
When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.
Ka United States owaco calo dragon i rek apar acel me pot-buk apar adek, mano nyutu tic pa twero me ciko cik ki twero pa koti me ciko cik cik me Sande ki tel pa kanisa ma golo yie i United States. Dekrii me cik me Sande o aa ki tyen pa United States.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.
A aneno ni nyam ma otum ma tye ki riyen aryo tye ki tung pa draagon, ki ni twero pa iye tye i wii pa iye, ki ni cik obi aa ki tung pa iye. Spalding kede Magan, 1.
It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”
Pol kare, cwiny an ogero ni Adventism tye ka lego pire tek me ngeyo ni, ka lam me piny ma tye ki tung aryo waco calo nyoka madit, pe keken tye ka nyuto cik me Sande i United States; ento bende tye ka nyuto ni cal me lam me yie me papasi otyeko cweyo weng. Pi United States me poko cik me Sande, myero i con cano kanisa ki gamente obed otyeko cweyo weng. Kanisa me United States ma ocako woko ki yie, pe keken gudok kacel i Mande, ci i Tiuze guwu bot Kongres, ki waco bot Kongres ni gubedo mito me poko cik me Sande i Wenesde. Tic me cano kacel ma tye aa ikom kanisa ki gamente, ki nyutu calo “cweyo” cal me lam, calo “cweyo” cal me zahabu i Pot-buk adek me Daniel; ki obino mito kare mukene me cweyo. Cal me lam obedo kit ma papasi onongo tye ka tic kwede me okwanyo milion mapol me jo ma otho pi yie i kare me ocol, ki mito yubo yore me social, politiki, dini ki cente, me cweyo kit pa lobo ma mite, ki me cweno kit me cik ma con ma mite, pi medo cik me Sande. Yubo mamegi gin tem me cal me lam, “ma kwede bedo wa me kare pa kare kibijwero,” ki bende gin tem ma myero wapoj “mapat ki kare ma kicobo wa.”
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
Rwot onyuto an maber atir ni gibicweyo cal me lam mapud pe kicobo kare me temo; pien en aye atema madit pi jo pa Lubanga, ma kwede kityero iye wegi gi me kare matwal. Man aye atema ma jo pa Lubanga myero gubedo kwede mapud pe giketo gi muhuri. Manuscript Releases, volumu 15, 15.
The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.
Cik me Sande obedo kec ma i otum, ma i iye parabul me nyako ma pe gicako apar bino nongo tyeko ma lamal me agiki. I kec me otum man, obi nyutu ni wa obedo nyako ma tye ki ngec pa Philadelphia onyo nyako ma pe tye ki ngec pa Laodicea. Jo ma pe tye ki ngec gimako cal pa beast, ento jo ma tye ki ngec gimako tam pa Lubanga. Dano mo keken ma obedo donyo i Kanisa me Seventh-day Adventist, ogamo ki yabu me ngec pa doktrin mapud pud i kare me bedo memba; eka jo Seventh-day Adventist weng ginyutu gi mere pa adwogi pa Sabat.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
Ka kec pa adwogi kityeko yaro bot in, ma oponyo Sabata ma en cik ma angwen i cik apar pa Lubanga, kede ma nyuto ni i Lok pa Lubanga pe tye twero mo pi gwoko Sande; ento pud i mako Sabata me bwola, ka pe i mito gwoko maleng Sabata ma Lubanga longo ne, ‘ceng na ma maleng,’ in iyudo ranyisi pa le. En tim tyeo kare mane?—Ka ikweyo cik ma tero ni i weko tic i Sande ka i woro Lubanga, ka pud i ngeyo ni pe tye lok mo i Bibul ma nyuto ni Sande pe obedo mo mapat ki ceng me tic; obedo ceng me tic keken; in iyee yudo ranyisi pa le, ka iweyo ranyisi pa Lubanga. Ka wan yudo ranyisi man i wang wii wa onyo i cing wa, kwero ma kigiwaco ikom jo ma pe gikweyo cik myero odok ikom wa. Ento ranyisi pa Lubanga Mangima kiketo i gin ma gi gwoko Sabata pa Rwot gi cwiny ma opore. Review and Herald, April 27, 1911.
The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.
Kelo i bedo pa cal me lagonyo i Kacoke me Amerika ocako i kit porofeci i ceng 11 me September, 2001. Tye coc me porofeci mapol me cwako adwogi pi gin man. Ki kare man nyaka bot cik me Sande ma tye ka bino macok, Adventist me Ceng Abicel Aryo tye ka yero bedo pa gi i kare matwal, ki kit ma gi tyeko tem pa cal me lagonyo onyo pe gi tyeko tem pa cal me lagonyo. Ageno ni Adventist me Ceng Abicel Aryo manok tutwal bende ngeyo ni cal me lagonyo obedo tem. Manok, ka tye bene, ngeyo kit ma en twero bedo tem; entit, madwong maloyo, pe gi ngeyo ngo ma mito wek gi tyeko tem. Kigero wa pe keken ki leec ma wa tye kede, entit bene ki leec ma wan onwongo twero bedo kede, ka wan onwongo oketo pire kene i ngeyo me medo ngec. Erwate, kidak me wang pa Laodicea en obedo kidak me wang ma madit tutwal i ceng 6,000 me richo.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. Hosea 4:6.
The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.
Tem me cweyo cal pa le marac otum i cik me Ceng Abicel ma bino cokki; ka wa pe opwoyo tem meno, wa bino nongo lakit pa le marac kacel ki nyako ma peke ma dungu mapat weng pa Laodicea, ma giyweyo me nongo mafuta. Pe an tye kany me poyo pingo an ngeyo ni tem me cweyo cal pa le marac ocako i 11 September 2001, kendo otum i cik me Ceng Abicel. An aa ka nyute keken wice me porwate ma miti me ngeyo tic pa United States, macalo kicoyo i Nyutu pa Yohana kacap abicel, inyim ka oketo i cik me Ceng Abicel. I nukuta apar acel, owaco calo nyoka madit, kendo ki aa ki cawa meno con ber tutwal me kwedo lok 'en'. Cal pa le marac ma United States dong tye ka tuko Lobo me cweyo, pe obedo cal pa le marac i United States keken, pien mano dong otime con.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
An oneno le mapat ma bino aa ki piny; obedo ki tung aryo calo lam, kede owaco calo twol madwong. Kede otimo twero weng pa le mambere i wang iye, kede omiyo piny kede jo ma bedo iye opako le mambere, ma goro me tho ne ocoyo. Kede otimo tim ma lamal madwong, nyaka omiyo mac obeno ki polo i piny i wang jo; kede obwoyo jo ma bedo i piny ki alama pa gin ma lamal ma twero ne otimo i wang le; owaco bot jo ma bedo i piny ni, gibed miyo cal bot le, ma ogore ki mwer me lweny, ento odong tye. Kede ne tye ki twero me miyo cwiny me bedo i cal pa le, me bedo ni cal pa le oyube waco, ci omiyo gin weng ma pe bipako cal pa le obed gibal. Kede omiyo gin weng, matidi kede madit, jo ma rwate kede jo ma pe rwate, jo maliber kede jo ma tye i tol, oyaro alama i cing ma yang acel, onyo i wicgi me anyim; ci pe ngat mo twero gamo onyo cayo, ka pe tye ki alama, onyo nying pa le, onyo namba pa nying ne. Revelation 13:11-17.
In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.
I gonyo abicel meno, lok “en” otime aboro. Cawa weng ma loka “en” kitiyo kwede, en dwogo bot “en” me acaki, “ma owaco calo drakon,” i kare me Cik me Sande i United States. Tem me cal me beast ma Adventist i United States gikwanyo maber onyo pe gikwanyo maber, ka United States owaco calo drakon, ki dok kicoyo tem meno pi Adventist i gweng mukene pa piny, kede bene pi lutino pa Lubanga mukene ma pud tye i Babylon. Wa bin medo ki tam wa ikom United States i Revelation apar adek i coc ma bino, ento an amito poyo paro wunu pi pingo wa tye katamo adwogi man i cawa man.
The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.
Lweny ma ocako ki Lucifer i polo me adek nyutu calo lweny ma biro cako i polo me acel ikare me Cik me Sunday. Lok pa Dragoni ma oridore, kityeko nyutu gi i lweny aryo weng. Nyutu me kare man pa lok pa Saitan ma oridore nyutu kit me hipunotik trans ma Lobo weng biro doko iye i gintic ma piny Cik me Sunday ma bino cok. Boko eno kityeko timo gi ki lonyo pa Web pa lobo weng me gin ma ki miyo nying ni the information super highway. Yore mapol magi me the information super highway gin me lwak, me cente, me dini, me saiensi ma ki waco ni, me yub cwiny, ci keken ma pire tek yore pa midia me ngec.
Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.
Ka ada otyeko ngeyo ni "information super highway" obedo nyutu me kare ni pa komyunikeshon me Setani ma piyo wii, kede piyo wii ma oyoto ma Setani otiyo kwede i lweny pa malaika i polo adek, wan twero ciko ni "information super highway" obedo but acel i "image of the beast" ma "me agiki" pi tem pa piny weng, ma time ingee ki "cik me Sande". Dong bino yot me ngeyo ni "image of the beast" ma "me acaki" pi United States myero bedo ki komyunikeshon me Setani ma ogoyo bal maromo calo pa me agiki. Tic pa Setani me golo bal i "information super highway" ki i "cik me Sande" ceto i "giko me kare me temo", omiyo lacar me kit ma goyo oremo pa okwo aryo pa Republicanism kede lut otur pa Protestantism matir i "beast me piny" otime i 2020. Otime ki "information super highway," ma Joni lwongo "yoo" i Revelation apar acel.
The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.
Nyuto pa gin magi atir me lagam obedo tyen acel pa gin ma myero gi ngeyo bot joo ma gi mito me oromo tem me kica pa le ma dako me lagam oneno maber, me cweko mapwod porobesyon oloro, ki mapwod 144,000 gityeko ceto alama.
“When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
"Ka cik owuo woko, kacel ki cal kiketo, kit pa gi dok bedo maleng ki pe ki lec pi kare ma pe otyeko." Testimonies, volume 5, 216.