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# Laodicea - Number Five

Laodicea - Namba me abic

The Last Three

Adek me agiki

Author

Jeff Pippenger

Published

September 3, 2023

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Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.

I kit ma tye maber tutwal, kanisa abicaryo kede mihuri abicaryo myero ki nen gi cal me ranyisi ma rwom ki rwom, ma tye ka rwenyo rek me itung’ kede rek me iwoko pa lok me kare acel kene. Ber tutwal bene me keto i ngec ni, ka ki paro ikom kanisa adek me agiki kede mihuri adek me agiki, rek pa lok me kare ma tye ka medo nyime pe obedo lok madit me ranyisi gi. Ka gitiyo ki kanisa i kit me lok me kare ma rwom ki rwom, medo nyime pa lok me kare obedo gin ma mite tutwal i ranyisi; ento pe kamano ka kanisa adek me agiki kede mihuri adek me agiki gityeko yiko gi cal kene kene.

The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.

Kanisa adek me agiki, macalo alama, tye ikom kube pa dul adek, kede ikom kit me tic-gi i kube pa dul adek me joworo ma ki nyutu gi ki kanisa mapatpat. Alama me gonyo adek me agiki gi nyutu jo pa Lubanga, ma ki nyutu gi ki Musa kede Elija. Elija nyutu jo 144,000, kede Musa nyutu gi ma otho ma cwiny maber.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9-17.

Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.

Sister White omi wa ngec ni seal ma abic tye ka waco ikom “kare ma i anyim.” Coc me seal ma abic tye ka penyo kare angeo ma Lubanga bino hukumu Papasi pi golo kwo pa jo pa Lubanga i kare me “Dark Ages.” Lagam ne omino ni i “cawa me agiki” Lubanga bino hukumu Papasi pi golo kwo mamegi, kede pi dul mapat acel pa jo ma Papasi bino gigo kwogi i pire tek me “cik me Sunday.”

> “‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> 'Ka onongo oyabo cim me abicel... [Revelation 6:9-11]. Kany onongo gityeko nyuto bot Yohani gin me neno ma pe onongo tye i adaa, ento magi ma gibino time i kare mo me anyim.' Manuscript Releases, volume 20, 197.

Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.

Pwoc bene moko ada ni cwinyo ma i piny pa mesa me lamo, ma gi mito ngeyo kare ma Lubanga bicoyo twero me Papa, gitye ki rwate ki dwon aryo pa malaika ma miyo lobo ler ki kitito ne, ma i pot-buk apar aboro me Buk me Nyig Lok.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.

> Ka kigi golo cil ma abicel, Yowani oneno i neno i piny pa kacel me misango lwak pa joma kinego pi Lok pa Lubanga ki lagam pa Yesu Kriisto. Bang eno obino gin ma ki tito i Revelation sapita apar abicel, ka joma tutwal ki atir kiluongo gi woko ki i Babilon. Revelation 18:1-5 kicoyo. Manuscript Releases, volumu 20, pot 14.

In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.

I Apokalip apar aboro, ogamo pa Katoliki obedo aryo; pien kany con gimako kwor irene, pe keken pi joma obino onege i "kare me agiki," ento bende pi joma onegine i kare me otur me lawo pa Papa.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> An onongo awinyo dwon mukene ki polo, ma owaco ni, Wot woko ki iye, jo ami, wek pe ubede kacel ki richo ne, ka wek pe uyudo ki bal ne. Pien richo ne oromo i polo, ka Lubanga oparo tim marac ne. Dwogi ne calo en odwogo botu, ka med iye ariyo calo kit tic ne: i tyupa ma en opongo, opongi iye ariyo. Revelation 18:4-6.

The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.

Laka ma abicel nyutu maber i Bibul pi tim matye i anyim atika me Dwogo pa Kiristo ikare me peko abiro ma agiki. Otumu woko ki cweyo acaki me Goba abiro pa Revelation, ma kelo lagam pi lapeny ma kiyeyo i rek ma agiki me laka ma abicel, “ngat mane bi twero ocung.” Tye dul aryo ma bi cungo calo bendera pa Lubanga i peko me cik me Sande, ma otumu ka peko abiro ma agiki obino. Dul aryo magi obedo 144,000, ma kitiyo gi alama pa Elija, ki “lwak madit” ma kitiyo gi alama pa Mose. Alama aryo magi pa Mose ki Elija kityeko nyute woko macon calo gin ma ocungo i agiki pa lobo, pien gi weng ocung ki Kiristo i Got me Lok Kit.

The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.

Dul me acel pa gin ma otho pi yie pa Paapa i cawa me orwor, gimiyo gi bale macol; ento dul me aryo, ma ginyikogi me kuro nyaka dul eno orwate, obedo “lwak madit” ma bene gitye kagamo bale macol. Til abicel ki til abicel acel pe tye ka miyo kuc maromo rwate pa kanisa abicel ki pa kanisa abicel acel; gitye ka miyo lanyero ikom dul aryo ma gitye ka malo calo bolo pi Rwot i “cawa magiko.” Dul aryo meno gin ma giyubu lok pa dwon aryo i Buk me Nyoero dwe apar aboro. Lok ma ci giyubu, bene obedo kwede cobo pa Laro Maleng, calo kit ma kinyutu iye i kare pa Pentekosti, ki i kare pa Kwac me Otum Odii i cako pa Adiventizimu.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malaika ma tye ka rwate i waco ngec pa malaika me adek obiro miyo can i piny weng ki dwong pa en. Tic ma orumo piny weng, ki teko ma pe yore, tye kany ki waco anyim. Wot me bino me 1840-44 obedo nyutu madwong pa teko pa Lubanga; ki cwalo ngec pa malaika me acel i dul me misyonari weng i piny, kadong i piny mogo obedo mit me dini ma madwong loyo, ma kityeko neno i piny mo keken ki ikare me Reformation me cawa maromo 16; ento gin eni obiro loyo gi ki wot madwong ma i ngec me koyo me agiki pa malaika me adek.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Tic ma bino time obedo calo tic me Nino pa Pentecost. Macalo ‘kot me cako’ ne keti, i cwalo piny pa Roho Maler i cako pa Lok Maber, me miyo ‘kec’ ma welo ocako yubo, kamano ‘kot me agiki’ biken keti i agiki me opongo pa keyo. ‘En waa, wa binen ngeyo, ka wa mede wot me ngeyo Rwot: wotne orwate calo otum; kede obiwa calo kot, calo kot me agiki kede kot me cako bot piny.’ Hosea 6:3. ‘Bed cam ento, nyithin pa Zayon, kede winyi i Rwot Lubanga: pien oketo pi in kot me cako i twoke, kede obiwiro piny pi in kot, kot me cako, kede kot me agiki.’ Joel 2:23. ‘I nino me agiki, Lubanga waco ni, Abi cwalo piny ki Roho na i dano weng.’ ‘Kede bi time ni, ngat keken ma bino lwongo nying Rwot bikwanyo woko.’ Tic pa Apostol 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Tic madit pa Injili pe bi otum ki yaro me Teko pa Lubanga ma piny maloyo yaro ma onongo nonge i cako ne. Lok pa nabi ma onongo otime atir i koth me acaki i cako pa Injili, gin dok bitime atir i koth me agiki i kare me otumone. Kany gin ‘cawa me dwogo cwinya’ ma Lapostol Petero onongo ongolo wic anyim ka owaco ni: ‘Lu dwogo, dok lu lokre, pi richo pa lu oyweyone woko, ka cawa me dwogo cwinya obino ki i wang Rwot; dong en bi cwalo Yesu.’ Acts 3:19, 20. The Great Controversy, 611.

After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.

Bang ma muhuri me abicel oketo lapeny ma cwalo cako yaro Eliya ki Mose ma kityaro i chapta abiro me Buk me Nyutu, ci i yabo me muhuri me abiro kitito golo piny pa Lapo Wic Maleng i wi dul aryo meno. Myero kineno ni i tito man tye duka pi cawa macok coki. Golo piny me koth me agiki, ma kityaro kwede yabo me muhuri me abiro, tye kwede kare me duka.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> اور جب اُس نے ساتویں مُہر کھولی تو آسمان میں قریب آدھے گھنٹے تک خاموشی رہی۔ اور میں نے اُن سات فرشتوں کو دیکھا جو خدا کے حضور کھڑے رہتے ہیں؛ اور اُنہیں سات نرسنگے دیے گئے۔ اور ایک اَور فرشتہ آیا اور قربان گاہ کے پاس کھڑا ہوا، اُس کے پاس سونے کا بخوردان تھا؛ اور اُسے بہت سا بخور دیا گیا تاکہ وہ اُسے تمام مقدسوں کی دعاؤں کے ساتھ اُس سنہری قربان گاہ پر چڑھائے جو تخت کے سامنے تھی۔ اور بخور کا دھواں، جو مقدسوں کی دعاؤں کے ساتھ تھا، فرشتے کے ہاتھ سے خدا کے حضور اوپر کو اُٹھا۔ اور فرشتے نے بخوردان لیا اور اُسے قربان گاہ کی آگ سے بھر کر زمین پر ڈال دیا؛ اور آوازیں، اور گرجیں، اور بجلیاں، اور بھونچال پیدا ہوا۔ مکاشفہ 8:1–5۔

As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.

Macalo kicoyo kombedi i nyig coc i The Great Controversy, koth me agiki ocako poto ka Malaika madongo oaa i lobo ci opyero lobo ki dwong pa iye. Koth me agiki ocako i kare ma “ot madongo pa New York City kikobo piny” i September 11, 2001.

> “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.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.

I dyer 11 me dwe me September, 2001, kot me agiki ocako obino, ki goyo pire matek pa kot meno oboto i gi ma kiketo calo Elijah ki Moses, kacel ki cawa me kuc. Cawa me kuc pa Moses ki Elijah bene kicwoko ne i lul apar acel me buk Revelation, ka Moses ki Elijah, latic pa Lok aryo ma ogonyo piny, gimiyo-gi tho i yot. Ento bang dyer adek gi nus, gi owuoko ki rupe pa Horeb ki gityo malo i Polo. I lok me mukato pa kot me agiki, lok ma kiketo calo lami aryo meno, kimiyo ne tho ki kicweyo ne i yot, ento pe kijuko ne paka ka gin ocako kwo odoco. Man obedo acel ki gin atir ma madit, ma Simba pa kabila pa Juda dong tye ka yabo woko.

The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.

Cim adek me agiki tye ka nyutu muvimenti me agiki pa jogi pa Lubanga, ma ginyutu kwede Elija ki Mose. Muvimenti man otho, dok ocako kwo. En obedo muvimenti, pien Adventism ocako ki muvimenti ma omede nyo i mwaka 1863 kun gikwanyo woko adwogi me acel ma kicwalo William Miller me ngeyo. I mwaka 1863, muvimenti ne ogiko, pien i mwaka 1863 gi obedo kanisa ki cik. Alfa ki Omega oyoto maber ni, ka En ocako jogi ma odongki calo muvimenti, bende obigiko ne calo muvimenti.

We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.

Watyeko dong lok marwate ikom kanisa abiro kede muhuri abiro. I muhuri adek me agiki waneno kit aryo pa jo ma kigolo-gi woko, ma kiloko calo Moses ki Elijah. Muhuri magi weng giwaco ikom malaika madwong me Revelation apar aboro. Kare ma oboro piny i Dwe abicel acel me September, 2001, kit aryo pa jo ma kigolo-gi woko odonyo i tic me yweyo, ma kiketo pi nyuto kede weko piny kit aryo pa joworo i movement i agiki pa Adventism, calo ma movement i cako pa Adventism oterone. Daniel nyutu ni kit acel, ma luongo-gi jo marac, pe gibino ngoyo medo me ngec; ento jo wii maber gibino ngoyo. Matthew waci wa ni gin ma pe gicamo ngoye me ngec ma kiyabeko ki kwanyo muhuri gitimo nyako ma pwod calo jo pe wii maber. Nyako ma pwod ma wii maber ginyutu i peko me otum odiku ni gine ngoyo kede gicamo medo me ngec. Jo wii maber ki jo pe wii maber gityeko tetone ki kanisa pa Philadelphia onyo kanisa pa Laodicea. Jo marac, nyako ma pwod pa Laodicea ma pe wii maber, myero kigweto-gi woko ki wic pa Rwot; ento jo wii maber gicamo Nying pa Lubanga, onyo kit pa En, i wic anyimgi. Ka kanisa me abicel pa Philadelphia tero jo wii maber, ento nining ni kanisa me abiro pa Laodicea tero jo marac? Ka obedo kamano, yore bene opoto; pe eni? Dwoko pa penyi, kare, kicobo ki Alpha ki Omega.

At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.

I acaki pa jo ma kilwongo ni jo pa Lubanga me acel, Isirael me con, Mose ne obedo rweny pa Kirisito i agiki pa jo meno ma kilwongo ni jo pa Lubanga.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.

> Pien Mose adaa owaco bot kwaro ni, “Rwot Lubanga mamegi bi yeyo botwu lanabi i tung owete mamegi, macalo an; iye imene binu winyo i gin weng ma obi waco botwu. Kede obedo ni, dano mo keken ma pe obi winyo lanabi en, bi kwanyo woko ki i tung jo.” Acts 3:22, 23.

At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.

I agiki pa dul acel me jo Lubanga ma kicoyo nyinggi, Yowani Batisita obedo lakwen me Elija ma oyubu yoo pi bino pa Kristo pa acel. Kare meno Yesu ci otimo rwate i Kurusi, ci oko ocako tic pa Ladit me lamo i Kabedo Maleng me Hekalu me Polo. I cako pa dul aryo me jo Lubanga ma kicoyo nyinggi, Isirael ma kombedi, William Miller obedo lakwen me Elija ma oyubu yoo pi bino pa Kristo pa aryo. Yesu ci ki cawa matidi otoo i Kabedo Maleng Madit ma Maloyo Weng, ci ocako jwero. I agiki pa dul aryo me jo Lubanga ma kicoyo nyinggi, lakwen me Elija ma agiki oyubu yoo pi Kristo me cako kare me jwero pa jo matye cingi, agiki pa tic pa En macalo Ladit me lamo me Polo, kede bino pa aryo pa En.

William Miller symbolizes not only the messenger, but the movement he was associated with.

William Miller pe keken nyutu lakwena, ento bene nyutu yore me tic ma onongo obedo kwede.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….

> Ki bwogo, William Miller ocako yabo bot jo mwonye pa Piny Rwot pa Lubanga, kelo jo ma winyo wot ki poropheti, nyutu gi i bino ma aryo pa Kricito. I tem keken, teko ne omedo dwongo. Macalo Yowana Mubatisa oboyo bino ma acel pa Yesu ka oyiko yoo pi bino ne, kamano bene William Miller kede jo ma orwate kwede gi oboyo bino ma aryo pa Wod Lubanga....

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.

> Alufu mapol gikelo gi me yiko ada ma William Miller oleyo, ci lacam pa Lubanga gimalo i roho ki twero pa Elija me leyo ngec. Early Writings, 229, 230, 233.

In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.

I cako me Israel macon, Lubanga okwaco Mose. En onongo okwano ngec ma peko ocoyo i Misiri pi cawa aryo abicel, ma ne mito cawa aryo abicel me bedo i dungu me kwanyo woko twero me Misiri ki i kite pa en. Ka opong cawa aryo abicel kacel ki oyabe ne, nonge ni kiyero ne me kelo jogi pa Lubanga woko ki i Misiri; ento Mose otiyo ki teko pa dano omiyo okwanyo cwinye pa ngat me Misiri. Cawa aryo abicel lacen, i yom ma tye oyoto, ogamo kwac pa Lubanga. Ka con otyeko yee kwac, pe ogwoko cik me lapok matino pa wode, nyaka kigubo ne ki tho. I kado me Piny ma Kigol, ogamo, dok omoko Kal pi aryo. I cako me Israel macon, Mose onongo otye ki kit pa ngat me Laodikia. Kacel ki man, dong otyeko tyeko kwac pa en ma malac ki maler; me mede, okelo cal pa Kristo i agiki me Israel macon. Kristo, ma opoto kwede Yawudi ma gicobo‑cobo, onyo gin ma giwaco ni gin Yawudi, ento pe gin, oyaro kit pa ngat me Filadelfia. I cako me Israel macon, Mose oyaro ngat me Laodikia ma mito dahabu, dii me wang, ki layeny ma oyera. I agiki, Kristo obedo ngat me Filadelfia.

At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.

I cako me Adventism, William Miller, ma ki nyutu iye jo manok i Sardis ma pe gi balo legi gi, obedo Philadelphian; bende muvimenti ma rwate kwede obedo Philadelphian. I agiki me Adventism, muvimenti ma onongo ongene kare me agiki i 1989, obedo Laodicean macalo ma Moses onongo obedo. Muvimenti me Millerite onongo nyutu kit me muvimenti me Future for America, kede lok me nabi ma waco ni muvimenti me acel opong woko ki jo Philadelphian i kare me Philadelphia, ki muvimenti me agiki opong woko ki jo Laodicean i kare me Laodicea.

I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.

An atye janeno mapol loyo i mukato me porofesi pa movement man kacako ki 1989, loyo dano mo keken ma okube ki mukato pa Future for America. Awaco ki atir ni an keken owoto i mukato eno kun ocako i 1989 dok anyim, calo Laodicean Adventist ma kiconifimo. Tye ngat mapol i yo meno ma gikwanyo yubu pa an. An bene atwero awaco ki atir ni, jo ma okube ki movement man i agiki pa Adventism, gi bene ne Laodicean Adventists ma kiconifimo. Jo me denominet acel cako ki Laodicean ma dong obed Philadelphian, kadong otum ki Philadelphian. Jo me denominet aryo cako ki Philadelphian, kadong otum ki Laodicean ma kigamo ni obed Philadelphian. Man en alama pa Alpha ki Omega.

In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.

Kadi bene, pien ladit kede gin ma orwate ki en tye i opoto me cwiny ma raco kacel ki apire, Lubanga pud orwate ci oyang alama me porofetik ma otime ki 1989 dok cen i kombedi. Kadi bene i kom yal me cwiny ki apire pa ladit kede gin ma orwate ki en, Lubanga pud tye ka yabo gin adiera ma En neno ber ni oyabe. I kica pa En, ma pe poto piny ki “adiera” pa En, otimo yore me kwero ma omi ni ngat me Laodikia otho, ci kun dong odwogo ki tho calo ngat me Filadelfia. Tho eni ki dwogo-ki-tho kimiyo rita ki laler pa buk me Daniel ki me Apokalipsi, ma gi dano aryo kityeko golo gi i tho ki dwogo-ki-tho i cal me alama. Yohana odwogo ki tho ma kityeko cwalo i apat me yie ma tye ka cocobo, Daniel i ot pa lejo ma pe gi cham. Ka kamano, buk aryo, ma en buk acel, gimiyo dwong i alama me tho ki dwogo-ki-tho, calo but me kwena ma kombedi tye ka yabo.

As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.

Kare ma dul i “nino me agiki” me keca me yeny (ma kitone onongo nyutore ki dul me Millerite) onongo tye ka kubo agiki me cawa, Lubanga otero ni ladit kacel ki dul man gicweyo gi otho, ki lacen omiyo gi coki i kwo. I kit me kanisa abiro, Laodicea onongo gicweyo ne otho i ceng 18 me Julai, 2020, ki obino coki i kwo macalo Philadelphia mapwod pe obino cik me Sunday ma tye ka kubo. Dul ma ki dwoko i kwo bino obedo me kanisa abiro, ento bino obedo aboro. Dul man bino obedo aboro, ma me abiro.

This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.

Siri me porofesi man kigonyo i Buk me Nyingero ki yuba mapol, ento con onongo pe kityeko ngeno. I kare man, dong wa tye ka donyo i temo pa cal pa nyama, ma Nyako White onyuto wa ni obedo temo ma obino i anyim Cik me Sande. I Cik me Sande en aye kare ma kite me Obanga kiketo i wi jo Filadelfia pa gin matime ni. Ento myero gi tyeko temo pa cal pa nyama ma obino i anyim ka kare me temo ogiko.

> “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 aye temo ma myero jo Lubanga otemo mapwod pe gisitampu. Jo weng ma otyeko nyutu ni gi bedo girwate bot Lubanga, kun gigwoko cik pa Iye, ka gikwero yaro Sabat ma pe atir, gibibedo iye bendera pa Rwot Lubanga Jehova, ka gibinongo sitampu pa Lubanga matye ngima. Gin ma giweko woko ma atir ma aa ki i polo, ka giyaro Sabat me Jumapiri, gibinongo lyet pa ensolo. Manuscript Releases, volume 15, 15.

In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.

I lok me mukato ma kombedi, tung aryo ma con gicimo ni Ripablikanisimu ki Protestantisimu, dong gityeko loke dok gubedo Demokarasi ki Protestantisimu ma oweyo geno. Ka tung en aryo gubedo kacel maber, gubedo twero acel, tung acel. I kare acel man, Lubanga binyutu kede biyweyo malo tung ma adier me Protestantisimu me miyo ngec me gengo cal pa kisolo. Tung en aryo giwoto kany-kany nyaka Yunaitid Isteet ojuko bedo lobo pa rwot ma namba abicel i porofesi pa Baibul.

Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.

Revelation 17 nyutu atir ni rwom ma gine adek — dragon (United Nations), beast (teko me Papa), ki lanabi marac (United States) — en teko ma obedo wii namba 8, ma oa ki wii 7. Wii 7 eni en lwak me rwot i lok me lanabi pa Bibul, kacako ki Babylon, ci Medo-Persia, Greece, ci Roma me pagan. Ci lwak namba 5 en Roma me Papa, ma i lok me lanabi oywako cwinyo ma kelo tho i 1798. Ka i kare eno i gin pa lok me kare, lwak namba 6 i lok me lanabi pa Bibul, United States, okale i kom me rwot, nyaka ogweyo ki kom me rwot ka cik me Sunday bino macokcok.

The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.

Ka con, twero ma loyo piny weng bimiyo United Nations me cako keto cal pa le. I kare meno, duk ma namba 6 bene oyudo coti ma kelo tho; ento i kare meno United States bimiyo piny weng me ye twero pa gi me loyo United Nations, ci bikwayo ni gin bene giyie twero me kica pa Papacy me loyo kacel me adek.

> 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. Revelation 13:13, 14.

> En ogoyo kweg jo ma obedo i lobo ki lagam jene ma en omako teko me timo i wang le; ci owaco bot jo ma obedo i lobo ni, myero gitim cal pa le, le ma onwongo ocako kwer ki okumba, ento onwongo obedo ngima. Ci omako teko me miye cal pa le ngima, pi ni cal pa le oromo waco, ci omiyo ni jo mo ma pe giworo cal pa le, gikwanyo ngimagi. Revelation 13:13, 14.

The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.

Pwonyo ma keken i buk ma ki miyo Lamo pi “cal pa lem” en ni: en nyutu yubu-kacel pa kanisa (twero pa Papa) ki dul me piny (United Nations, ki United States kolo cing i rwot aboro mamoko). Jezebel obedo twero pa Papa; Ahab obedo United States ma tye rwot pa kabila apar i tung North.

When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.

Ka United States oboto i cik me Sande, Turo (wene pa Papa), ma kiweyo i paro kacako ki 1798, dong “giparo ne” ci en ocako wero yen me kwallo cwiny. Pien poto me cente ma kiyaro calo “bal me piny” i gin ma Ellen White ocoo, United States obedo myero ocok lobo weng acel me ceto i kom twero me Bibul ma kelo cing pa dano weng ocok i kom en. Twero meno en Islam, ma kiyaro calo Ismael, kwaro pa Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.

The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.

United States ocako rwate ki rwodi abic angwen moko, oketo pire i wi pa rwate. En otimo kamano pi kare macek keken, ci dong bino ogamo matek ni twero pa Papa obed i wi pa gin weng, macalo ka Jezebel obedo ka loyo Ahab.

Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.

Kamano, kicel me adek pa Diraagon, le, ki janabi ma pe adwogi giceto kacel bot Armageddon. Namba 8 nyutu dwogo kwo, kede lobo pa rwot ma porofeti owaco ni obino oting’o twac ma kelo tho, en ne lobo pa rwot me 5, twero pa Papa. Kace twero pa Papa odwogo kwo, gin obedo lobo pa rwot me 8, ki kimiyo gi twero me loro kicel me adek, kede lobo pa rwot me 8 eni obedo wi acel ikin lobo pa rwot 7 ma kiketo nyinggi ni obino oting’o twac ma kelo tho; ento Ispiresyon bene kinyutu yayo pa twac ma kelo tho eni.

> “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.

The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.

I cawa meno, rwom me abic, rwom me abicel ki rwom me abic aryo, gi weng rwenyo rwomegi me kicel-kicel; ento rwomegi me kicel-kicel gi ocako bedo doki weng kacel calo rwom acel ma obedo ki jami adek, ka gi yubu me balo kikome maromo adek pa Lubanga.

The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.

Lwak ma namba abicel ma ocako ki twic aryo calo pa lam, ci obutu ki twic acel ma waco calo nyoka madongo, tye ki kit me porobeti pa twero pa Papa, pien obedo cal pa leye. En aye leye, twero pa Papa, ma mapol gineno calo lwak ma aboro ma odwogo i kwo, ma obedo pa abiro. Ento i kadi en twero pa Papa keken aye ma mapol ocobo misiteri me porobeti me aboro obedo pa abiro, Amerika me Can oyubo cal pa twero pa Papa, ci pi porobeti oyubo kit acel kwede twero pa Papa.

The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.

United States ocako i 1798, pire tek ki lok pa Yesaya apar adek, ma waco ni Tiro—twero pa Papa—bipoyo woko nyo i agiki pa dul me abicel. Mwaka 1798 obedo kare me agiki pi jo Millerite i cako pa Adventism. I spring me 1844, Adventism pa jo Millerite dong ogamo lwala pa Protestantism, ma yikore ki lak pa Republicanism ma nyutu gamente pa United States. Lak aryo tye i le acel, ci gin woto kacel i kit me kare. Cako ki agiki pa Adventism tye ka yikore ki lak pa Republicanism. Kare me 1798 nyo i kare ma jo Protestant okwanyo woko kwena pa malak ma acel, en obedo kare ma Lubanga oketo maber lak pa Protestant eno. En otimo mano kun yore me temo, macalo ma otimo kwede lak pa Republicanism. Tye gin mapol me waco ikom lak ma yikore, ento pe kombedi.

The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.

Tung me Republican otimo cado kwede Protestantism ma ocako woko ki ada, pe kwede tung pa Protestant ma ada; pien tung ma ada en dako pa Luro me Dyang, kede en dako ma maleng. Kare me agiki ma i 1989, otyeko bedo Presidente 7. I bot gine meno, Presidente ma namba 6 ogamo bal ma kelo tho i mwaka acel keken, ma i mwaka acel keken tung tic me agiki i Adventism bene ogamo bal ma kelo tho. Presidente ma namba 8 ki kare me agiki ma i 1989, obedo en ma ogamo bal ma kelo tho ma dong ocure. Myero obedo Presidente acel i bot 7. I kare acel keken, i 2020 ka Presidente ma namba 6 ogamo bal mamegi ma kelo tho, tung ma kombedi tye kongo me Protestant bene ogweyo woko. Calo ki le pa Catholicism, kacel calo ki cal me le pa Protestant ma ocako woko ki ada, kamano bene obedo ki tung pa Protestant ma ada. Tung pa Protestant kikwayo calo Kanisa ma namba 6, ma dong obedo namba 8, ento obedo acel i bot 7.

When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.

Ka itemo lok magi, poo-wii ni lok ma kigoyo cobo woko mapwod piny i giko me “probation” dong atir atir obi yubu i kit me acaki ma nyutu agiki. Lok eno obi yubu ki yore me “historicism”, ma kitiyo ki rek me Baibul ma kicako rwom kwede rek me piny me nyutu giko me piny. Lok eno ocake ki piny.

> Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.

> Adiera obi aa ki piny; kendo kwer maber obi neno piny koa i polo. Eyo, Rwot obi miyo gin maber; kendo piny wa obi yubo yem ngeye. Kwer maber obi wot i anyim ne; kendo obi tero wa i yo ma en woto. Zabura 85:11-13.

It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.

Pe keken ni i coc man piny kityeko miyo nying calo "lobo". Coc ma i Psalms pe keken waco ni "lobo" obedo "piny" "beast" me Revelation apar adek; ento bene waco ni "adiera" "opuk" aa ki i piny.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.

> Piny mene i Lobo Manyen ma i 1798 ne tye ka yaro i teko, ka nyutu ni obino bedo ma tek ki lamal, ka keco wii pa lobo weng? Yiko pa cal man pe tye ki penyi mo keken. Piny acel keken, ka acel keken, obedo ma rwate ki gin ma poropheti man mito; en nyutu maber, pe ki nywar mo keken, bot United States of America. Dok dok, pe ki pwuod, lami lok ki lakit me con otyeko tic kwede tam pa laco coc maleng, apoyi kwede lok mere pa en, i gaco yaro ki medo pa piny man. Lewi oneno ‘ka bino malo ki i piny;’ ki, malubo lok pa lami yik lok, lok ma kiyiko kwede ‘bino malo’ nining nyutu ‘yaro onyo yaro calo yot.’ The Great Controversy, 440.

The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.

Amerika ma kacel obedo lim pa piny ma “puk aa.” Ka i temo lok ma gipaco i coc man, Kwanyo cwiny pa Lamo nyutu ni: kwena bi bedo ki kit ma agiki nyutu ki cako; bi kete i konteksi me con, rek i tung rek; kede myero obino ki dwon ma i Amerika ma kacel. Tye, adaa, dwone me bwola i Amerika ma kacel; ento, ki kit kede ikom twero pa Lok pa Lubanga, lakwen onyo tic me lamo mo keken ma tye i kabedo woko pa Amerika ma kacel, onyo ma cako i woko pa Amerika ma kacel, obedo mera me bwola. Adventism ocako i Amerika ma kacel kede dwon pa dichwo acel kede movement ma kicweyo i Amerika ma kacel. Yesu nyutu agiki pa gin ki cako pa gin.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Ngat ma tye ki tung acel, onego winye ngo ma Roho Maleng tye ka waco bot kanisa.

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