We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Wan watye ka medo i kom lok me poropheti ma me agiki pa Aisaia, ma cako i gonyo 40 ki nyuto kare me kuro ma ocako ki Disapointmen me 18 July 2020. Wan watye ka rwate otho pa janeno aryo i Buk pa Yabo pa Yohana ki gi ma otho i goro me labi ma ojwik i Buk pa Ezekiel i gonyo 37. Wan watye ka temo, ki dwogo-dwogo, me keto ter me gin ma otime ma maber tutwal, ma tye ki rwate ki dwogo bedo pa gi ma kigoyo kwo i yoo ki nyama marac ma o aa ki i bur ma pe tye but.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Ka waketo i rwom lok poropheti man, wan tye ka yweyo labak i but pa Buk me Nyutu ma con pe gineno, pien lok man obedo yweyo labak me Nyutu pa Yesu Kiristo ma bito time kokken ki tyeko kare me temo pa dano. Wan watye ka timo tic man, pien "cawa tye macok." I yweyo labak i ada ma i Buk me Nyutu, ma kombedi tye ka gutyeko, wan tye ka tyeko tic adok amama ma kitero calo tic pa Yohana i Nyutu. Kigamo ne me coyo gin ma oneno, gin ma ne tye i kare ne; kacel ki conyo gin meno, Yohana bito coyo kacel kede gin ma bi time.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Coyo gin ma ineno, ki gin ma tye, ki gin ma bi tye anyim. Revelation 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Bar ma golo cing i tam bot Adventist me Nino Abicel, dong romo bedo ngec pa ganggi i Buk me ‘Revelation’. Ka dano okwako ada ma kiketo maber, ento pe neno ni ada man kityeko pango ne me mede ki cawa, ngec ma tye maber i acaki pi ada twero dok bedo kit pa gang onyo tim pa gang. Ada ma odoko kit pa gang dong romo kelo pe neno ma kiwaco ki cal i kwena bot Laodicea. Ada me acaki pol tye ada; ento pe twero neno ni ada omede ki cawa, man kelo pe neno. Ada pe en kome me pe neno gi; pe neno en cal keken me kome. Kome en winye ma pe winyo, wang ma pe neno, ki cwiny ma pe bi dwoko i jo ma gicweyo cwec i cwec me kit pa gang ki tim pa gang.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
Kirisito i kwene pa En onyuto botgi lok atir ma otime con, ma en keken obedo lacako gi—lok ma en owaco kono ki bot ludito madit kacel ki nabii—ento kombedi ocwalo botgi cal manyen. Ngec pa gi onen mapat atata! Ki yar pa En, ocwalo botgi cal maber mapol, kacel ki bedo pa jwii. Kede, en omera ni Jwii Maleng bibi miyo latic pa En ngec, ni Lok pa Lubanga bi yabo botgi kare weng. Gibibedo ki twero me nyuto lok atir pa ne i ber manyen.
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
Kacel ki lwak me agiki me golo woko ma owaco i Eden, kwo pa Kristo, kit pa en, ki tic pa en me kwayo pi wa, gin ma cwinya pa dano otyeko kwano iye. Ento cwinya keken ma Lamo Maler otimo tic iye oketo gin magi i lero ma manyen ki macobo. Adwogi me golo woko tye ki twero me yubo mapud pe ki me medo dwong mapud pe. Ka obedo macon, gin dong manyen piny piny, kun yaro bot ngat ma oyenyo adwogi dwong madwong loyo ki teko ma matek loyo.
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
I kare keken tye nyutu manyen pa adieri, lok pa Lubanga bot jo pa kare meno. Adieri macon tye ma rwom weng; adieri manyen pe tye pire kene woko ki macon, ento obedo nyutu pa en. En keken, ka wa ngeyo adieri macon maber, dong wa romo ngeyo adieri manyen. Ka Kristo omito me nyutu bot jo ma en opwonya adieri pa odwogo i kwo pa en, ocako ki ‘Mose ki lubo lanen weng,’ kacel ki ‘onyutu botgi i coc weng gin ma tye ikom En keken.’ Luka 24:27. Ento can ma cobo i nyutu manyen pa adieri aye ma miyo ye bot macon. Ngat ma gamo onyo weko manyen pe nonge ki adieri macon matwal. Pi en, twero pa adieri macon me miyo kwo doc wot woko; en dok obedo con cal ma pe tye ki kwo.
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
Tye gin mo ma giyaro ni gigeno ki giyubu gin ma adier i Alokaloka ma Macon, ento gikwanyo Alokaloka ma Manyen. Ento ka gikwanyo woko me cwako yubu pa Kristo, ginyutu ni pe gigeno gin ma kwaro madit ki lamal giwaco. ‘Ka ubedo ugeno Mose,’ Kristo owaco, ‘ubedo ugeno An; pien ocoyo ikom An.’ Yohana 5:46. Erac, yubu gi pa Alokaloka ma Macon keken pe tye ki twero ma adier.
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
Dano mapol ma giyero ni gigeno kacel ki tito Lok pa Ber tye i bal ma romo calo man. Gikweyo woko Kitabu me Kare Macon, ma Kristo owaco ikomgi ni, “Gin aye gin ma gityero ikom An.” John 5:39. Ka gikwero woko Kare Macon, gin calo gikwero woko Kare Manyen; pien gin aryo obedo rwom acel ma pe kiromo beyo. Dano mo pe twero yubo kare maler Cik pa Lubanga labongo Lok pa Ber, onyo yubo Lok pa Ber labongo Cik. Cik en Lok pa Ber ma kiyubu i kit bedo, ento Lok pa Ber en Cik ma kiyabo. Cik en yic, ento Lok pa Ber en odok ma ywe maber, kacel ki lim ma Cik omo. Christ's Object Lessons, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Jo ma gi waco ni giyie i gin macon, ento gi cwero gin manyen, kit man rwate ki teko madwong loyo i bot Jo Adventist me Nino Abicel, ma gi waco ni giyie i Baibul weng, ento gi cwero coc pa Roho pa Poropheti. I Makato pa Yohana, Yohana obedo cal pi jo pa Lubanga i cawa me agiki, ma giteno piny pien gi kobo Baibul kacel ki coc pa Roho pa Poropheti.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
An Yohanna, ma bene an owadwa mamegi, kede rwate mamegi i peko, kede i lwak pa Yesu Kiristo, kede i gumo pa Yesu Kiristo, abedo i piny ma i pi ma kiwaco ni Patmo, pi Lok pa Lubanga, kede pi tesimoni pa Yesu Kiristo. Revelation 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Ka dano ocwako twero me lami Yesu, ma en Jwok me Rweny, mamego keken tye i coc pa Ellen White, ento tic ma ocoyo con i coc ne onongo nyutu maber kit me kwan ma an atye ka waco. En ocoyo ni “adiera me waro dano ki Lubanga romo mede kwede ka tutwal, kengi romo loyo i yubo ki i mede; ka dong obedo kacel gi macon, en dong onongo obedo manyen kare keken, ka tutwal tyo nyutu i lami me adiera ducu ber bedo ki twero madwong mapol,” ki dok biyi ni “i kare keken tye mede me adiera manyen, lok pa Lubanga bot jo me kare meno.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
Kadi bene ngec ma pol kare me Buk me Nyutu, ma ngat me Seventh-day Adventist ma pol kare kano, tye atir, Buk me Nyutu weng obedo ribo pa cawa me agiki. Wan kombedi tye ka tic kwede gin ma atir ma kombedi tye ka yabo woko ki loro, gin ma atir eno pe gineyo jo ma pe gi mito agamo ni lok weng ma tye i Buk me Nyutu gin mere pa Nyutu pa Yesu Kiristo ma kibayo woko ki loro i cawa me agiki.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Paro ma Adventism ogwoko ikom Buku me Nyutu chapta apar acel, ni kipoŋone otime i Loki madit me France, tye kakare; ci Sista White oyie ki luny ma kakare eni. Ento gin ma tye kakare man, obedo keken lok me con, ma kimino i coc me tito cawa agiki. Buku me Nyutu weng tye piny i cik me yore pa poropheti man.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Wa watye ka keto i kom lok me kit pa gin matime ma ocobo pa tung abicaryo, macalo lwayo me kelo Ezekiel 37, Isaya 40, Apokalipsi 11 pire kany ki lok me calo pa Matayo 25 pa nyako ma pe gicemo apar. Rek me lami mukene, ma tuki keto me rek me gin ma time ma wa watye ka poko, onen i rek pa Kristo, ma bene tye kwede janeno me aryo. Yesu onongo tye ki higni 30 ka kibatiso, dok obedo Yesu Kristo; pien “Kristo” i Leb Gerik me Ket Manyen, onyo “Mesiya” i Leb Ebru me Ket Macon, nyutu ni “en ma kilubo mo.”
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Lok meno, an awaco ni, wun dong ngeyo, ma kikwiro i Yudeya weng, ma ocake aa ki Galili, inyim batiso ma Yowani owaco; kit ma Lubanga oyweyo Yesu ma aa ki Nasaret ki Roho Maleng kacel ki teko: ma onongo otur timo maber, ki miyo yot jo weng ma Setani ocweenogi; pien Lubanga onongo obedo kwede. Tic me Apostol 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Pi mwaka 30, Yesu oyubore pi me lubo iye, ki ka kilubo iye i Limo ne, En, macalo Kristo, onyutu lokne pi ceng me porofetik adek ki aber. Eka okweyo, oketo iye i kaber, ochier ki tho, eka owot malo i polo. Cakke me tic pa En me mwaka adek ki aber obedo Limo ne, ma nyuto tho ne ki ciero ne, ki i agiki me ceng 1,260 me tic pa En, okome i musalaba, eka ochier—pien En aye Cakke ki Agiki. Gin matime me tho ne ki ciero ne okelo piny lwak lweny ma tek, ma pi mwaka mukene adek ki aber giki kelo Lok maber bot Yahudi, ci lacen bot lobo weng.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Kanisa Katolika, ma obedo Antikristo me poropheti pa Baibul, bene onongo tye i yubu pi higa 30, mapud pe oyieyo ki twero. I higa 508, “the daily” okwany woko. Sister White owaco wa tutwal ni Millerites obedo ki ngeyo atir ikom “the daily” i buk pa Daniyeli, kadi obedo ni kanisa Seventh-day Adventist pa Laodicea odwogo bot tami pa Setani me Protestantisimu ma olal woko ikom “the daily” i higa me 1930.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
Eka ne aneno i kom 'daily' (Daniel 8:12) ni nyig 'sacrifice' kimedo kwede ki poyo pa dano, pe tye i coc, ki ni Rwot omiyo kicano ma tye kakare i kom en bot jo ma ogolo kwac me cawa me yik. Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
‘daily’ nyutu yore pa joma pe yaro Lubanga, kede Roma ma pe yaro Lubanga obedo twero ma ogengo kacel okwero lwak pa Papa ki ceto i kom rwot pa piny. Macalo kicoyo i Buk Daniel, ci lacen kimoko ada ki histori, ci lacen malaika kinyutu bot William Miller, ci lacen Ellen White kimoko ada; i 508, gengo pa joma pe yaro Lubanga ma gengo yabo twero pa lwak pa Papa kikwanyo woko. Macalo kede Kristo, pi cawa 30 Antikristo onongo tye ka keto pire tek me bedo ki twero i 538. Kristo, kede Antikristo, gi onongo tye ka keto gi pire tek pi cawa 30 me bedo ki twero. Ka lwak pa Papa okete iye twero i 538, ocwalo lok me tho pi cawa 3½ me poropheti, macalo ma Kristo ocwalo lok me ngima pi cawa 3½. Joma dwogo adwogi aryo pa Apokalips 11, ma i histori pa Yub pa Faransa gi nyutu Old ki New Testaments, bene kityeko kimiyo gi twero me poropheti pi nino 3½ me poropheti.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
An abimiyo twero i bot lajulna me aryo, gin biporofesai pi nino 1,260, ka ginyuto yubu me apuk. Yaro 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
I 1798, i lacen nino me porofeti 1260, Antikristo oywako rwate ma kelo tho, macalo ka Kristo otho i musalaba i lacen nino 1260, ki macalo ka Sahidi aryo, ma gicwako kit pa Lok pa Lubanga, gine onegi i yoo i lacen nino 1260.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
I ceng adek, Kirisito ocungo ki tho, ci acel i gin me lok mapire tek ikom Antikristo i Buk me Revelation, obedo yeyo lac ma kelo tho pa en, onyo cungo ne ki tho. Cungo ki tho pa Kirisito otime i ceng adek, ci cungo ki tho pa lamedo aryo otime ka ceng adek ki abil otyeko. Antikristo ocungo ki tho i kit cal i ceng adek, pien i lamedo me porofeti mapol, ceng adek obedo cale pa cik me Sande. I cik me Sande, ng’ok me pi me Revelation apar adek ocungo ki tho, ci alama pa ng’ok me pi obedo tem. Ci dong United Nations, en rwodi apar me Revelation apar abicel aryo, ki cing pa United States, ma obedo rwot madit loyo i rwodi apar, gibi cweyo Antikristo me bedo cing pa cobo me adek, ka Papasi cako yaro malo i kom rwot pa piny.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
Ka wa aa piny ikom peko me agiki, en gin ma tye ki tutwal madit ni rwatte ki acel bed i tung latic pa Rwot. Piny opongo ki pe kuc, ki lweny, ki bedo pe rwatte. Ento i wi acel—twero pa Papa—dano birwate me gonyo Lubanga i cingi pa laladwogi ne. Rwatte man gin kiyito matek ki ladwogo woko madit. Ka tye ka yenyo me rwato laticge i lweny ikom atir, obicak tic me yubu ki poko jo ma gwoko atir. Koyo, paro marac, ki waco marac, en aye otero gi me kelo kube ki yubu. Adwogi, volumu 7, pot karatac 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Ka Antikristo odwogo i kwo, odonyo ikom me lobo ci oywaro rwome me gin adek i yore me ceto bot Armagedon, calo kit ma Jezebel oywaro Ahab i Got Karmel. Lami Zabura Asaf nyutu piny apar, ma tye macalo United Nations, calo rwome marac pa lodiro me Lubanga, ma giketo “wii” gi malo; “wii” man en “twero pa Papa.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Wer onyo Zabura pa Asaf. Pe ibed ka igwic, A Lubanga; pe igwoko kuc, pe iyeo, A Lubanga. Pien, nen, gin ma gikwanyo in giyubo dwon; ka gin ma gicayo in giyeto wi. Gipongo wic ikom jo me in, kede gipongo wic ikom jo me in ma igwoko gi maber. Giwaco ni, “Bin, wakwanyo gi woko me bedo lwak; mondo nying Israel obed pe i paro dok.” Pien gipongo wic weng ki cwiny acel; gigeto kite i kom in: Ot pa Edom, kede jo Ishmael; jo Moab, kede jo Hagarenes; Gebal, kede Ammon, kede Amalek; jo Filisti kwede jo ma tye i Tyre; Assur bende orwate kwede gi: giketo kony i nyithindo pa Lot. Selah. Zabura 83:1-8.
The ensign of the three angels is then flying in the midst of heaven.
Bendera pa malaika adek dong tye ka kalo i tung polo.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ci anen malayika mukene obilo i tung polo, ma tye ki lok maber ma pe giko me kobo bot joma bedo i piny, kadong bot dul weng, bot luk kwaro weng, bot leb weng, ki bot jo weng, waco ki kwena ma dwong ni, “Wuyi Lubanga, ki mi ne kitito; pien cawa me yubu ne ocito. Ki pak en ma ocoyo polo, ki piny, ki nyanja, ki wii pi.” Kadok obino malayika mukene, waco ni, “Babilon oboto piny, oboto piny, pacak madwong, pien omiyo jo me dul weng nyo i waini me mir pa tim me kwo marac pa ne.” Kadok malayika me adek olubo gi, waco ki kwena ma dwong ni, “Ka dano mo opako lam ki cal ne, ki rwako alama ne i kwoŋ ne onyo i cing ne, en aye obi nyo waini me mir pa Lubanga, ma ochulo pire keken i kop me kwac pa ne; kadong obi yuyo i mac ki lagara i nyim malayika maleng, ki i nyim Otino pa Rom. Tutuni me yuyo gi tye ka yalo malo pi kare weng weng; ki pe gi nongo kuc pi nino onyo pi otum, gin ma opako lam ki cal ne, kede gin acel acel ma rwako alama pa nying ne.” Kany aye gudwok pa jo maleng: kany aye gin ma gwoko cik pa Lubanga, ki geno pa Yesu. Revelation 14:6-12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Ci bendera pa malaika adek bino bedo ka ywayo i tung polo; ento matiti woko, rwot apar pa United Nations bino kete Antikristo malo i polo. Ci bendera bino waco kwena me "atir", ento Antikristo ci bino waco kwena me yore ki kit. Malaika adek tye ka ciko dano weng ni pe okawo alama pa Paapa, ento United States, calo lanabi marac, bino dugo piny weng me kawo alama en keken.
We will end here, and take it up in our next article.
Wa tyeko kany, ci wa dok cako lok man i coc wa ma bino.