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# The Book of Daniel - Number One-Hundred and Ninety-Nine

Buk pa Daniel - Namba 199

Political Decline and Prophetic Destiny: The End of the Democratic and Republican Parties in the Context of Biblical Prophecy

Poko pire tek me polotiki ki rwom me lok me lacar: Agiki pa pati me Demokrat ki me Ripablikan i kit pa lok me lacar me Bibilia

Author

Jeff Pippenger

Published

May 3, 2024

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We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

Wa tye ka nyutu tyeko pa dul me Democratic ki Republican i gintime pa nyama ma aa ki piny. Nyama ma aa ki piny i Buk me Yab pa Yowana 13 ogabore i dul me Republican ki Democratic, ma gutye ka lwenyo i gintime me porofecii pa tong me Republican. Tong obedo alama pa teko, ki tong aryo weng tye kwede gimaro matidi pa rwategi me porofecii i gintime me porofecii pa gin kene. Pi tong me Republican, gimaro matidi eni nyutu kwede dul me ciro aryo madit ma gutum gintime pa United States. United States obedo acel ki ludito manok ma kityeko nyutu i gintime me porofecii ma kitweyo ki teko aryo. Piny weng mapwod otime i porofecii me Bibul ma ginyutu kwede teko aryo, gicoyo cal pa United States. Ludito me Medo-Persia, Faransa (Sodoma ki Misri), ki Israyel ki ludito ne me i bor ki me i tyei, weng gi medo i kit me porofecii pa United States.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

I chapta aboro pa Daniel, Impaya me Medo-Persia ne tye ki ru aryo, ki ru me agiki (Persia) ne odongo malo maloyo. Wan onongo wacano gin man, ka wa nyutu ni pati me Demokrat ne obino i histori con i pati me Ripablikan; ci omiyo pati me Ripablikan obedo ma me agiki i pati aryo. Pulezidenti me Ripablikan ma me acel ne obino i histori i dwoko bot kite me konyo slavery me pati me Demokrat, ki Pulezidenti me Ripablikan ma me acel odeklera Emancipation Proclamation i 1863, ma ne obedo itung' me US Civil War, ki cawa me rebellion pa kanisa me Seventh-day Adventist pa Laodicea.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Purezidenti me Ripablikan me acaki obedo cal me nyutu pi Purezidenti me Ripablikan me agiki; omiyo purezidenti me agiki obiro donyo i rekod me gin ma otime i tung me lweny me piny kene i kin pati me Demokiratik ma cwako siliveri ki pati me Ripablikan pa iye ma kwanyo siliveri. Sileveri ma pati me Demokiratik i kare me agiki tye konyo en obedo siliveri me lobo weng. Macalo kwede Purezidenti me Ripablikan me acaki, Purezidenti me Ripablikan me agiki gibiro kwanyo kwo ne i mung ki pati ma cwako siliveri; calo Trump ma gikwanyo kwo pa politiki i elekison me 2020 ma gisteelo. I kare me agiki ma ocake i 1989, Trump obedo purezidenti me abicel; obedo purezidenti ma tye ki lonyo maloyo, kede obiro goyo cwinya jo me globalism, pe i United States keken, ento i lobo weng weng. Konye, i nyutu ne i 2015 ni obiro woto pi Purezidenti, ocake lweny me piny kene pa politiki i kin pati me Demokiratik pa jo me globalism ma cwako siliveri ki pati me Ripablikan ma kwanyo siliveri.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

I pim me but apar aryo me Buk me Nyuto, Trump ogweyo woko i bedo pa politike i yero me 2020 ma gikweyo, ki dul pa Democratic ocako mor i yo, nyo obedo pako ni i 2022, Trump obino dok cako woto me yero pa Presiden. Eka lworo madit obino i wii Globalists i pim me but apar aryo me Buk me Nyuto, ki lwenygi odwogo bedo matek mapol. Lamalo pa tong me Medo-Persia tito ni tong ma agiki me cako (dul pa Republican) obino pye ma agiki, ki obino turo malo maloyo. Presiden pa Republican ma agiki obino loyo dul pa Democratic.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Yero pa 2024 obedo agiki pa pati me Demokaratik, pien pe gubinom cawa mukene mo keken me cako bedo kandideet me President mapwod pe Cik me Sande otyeko rekod me lok me lanen pa le me piny. Ikare me Cik me Sande, pati me Ripablikan bene otieke. Pati me Demokaratik otieke ikare me yero pa 2024, ki pati me Ripablikan otieke ikare me Cik me Sande. Cik me Sande, pien en agiki pa piny pa Rwot ma abicel i lok me lanen pa Bibul, onongo onyutu ki cako pa le me piny i mwaka 1798. Kit ma madit loyo me lok me lanen pa le me piny obedo “waco” ne. I mwaka 1798, United States ocweyo Cik me Alien ki Sedition, ma pien ginyutu calo Cik me Sande, ka United States waco calo Draagon.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

Ki cawa me 1776 dok i 1798, United States, ka kadi pe onongo obedo kingdom me abicel me lamaloc me Bibul, onongo nyuto aloka adek me waco pa United States. Cawa meno otero bot cako cing pa lebi me piny calo kingdom me abicel me lamaloc me Bibul; kacel ki meno, nyuto bene cawa ma otero bot giko cing pa lebi me piny calo kingdom me abicel. Declaration of Independence i 1776, ma ocelo kwede Constitution i 1789, ki Alien and Sedition Acts i 1798, nyuto aloka adek i gin acoya ma otero bot giko pa lebi me piny calo kingdom me abicel i cik me Sande. Tyeko pa aloka adek ma meno kinyutu ki kit ma pe calo acel i gin acoya pa parti me Democratic ki pa Republican.

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Cik Patriot me 2001 nyutu cako pa kwanyo woko bedo ki keken pa jo me United States of America, ci onongo kitye calo kit ma yubu ma jo ma hero lobo ma amacel i mukato me Amerika giyubo i kare ma gicako Yubu me Bedo ki Keken. Lamal me yoo pa Cik Patriot obedo lamal me yoo ma acel i gin adek pi dul Republican ki Democratic weng.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Dul me Democratic ocuke i yelekison me 2024, ma cako Executive Orders pa Trump ma onongo kityeko nyutu anyim ki Alien and Sedition Acts. Executive Orders ma Trump dong obi timo pe gin cik me Ceng Nino, ento gin kit me wuongo calo dragon; pien Trump obi tic kwede me tyeko nyutu ma Sister White onyutu ni “despotism ma tye i tic” bi time i cawa agiki. Despotism en lok ma nyutu dikitatesip, ma kitimo kwede Executive Orders ma kityeko nyutu kwede i Alien and Sedition Acts. Ka Trump oketo i tic Executive Orders mamegi, obi bedo ki dwogo i tere me Pelosi Trials ma onongo oketo alama i kabedo pa Ladit me Piny pa Biden ma pe oyubu.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Kare me cawa ma nyutu agiki pa dul me Democratic ki Republican tye ki alama pa Alfa ki Omega, pien cako me kare mo keken nyutu agiki. Pien kamano, alama me yore ma acel pi dul me Democratic obedo Patriot Act me 2001, kede alama me yore ma aryo obedo Pelosi Trials ma ocako i 2021. Muko me kal meno nyutu kwero weng ikom Katiba me 1789. Pelosi Trials nyutu alama me yore ma i tung i rek pa dul me Democratic, ma onongo ki pimo ne ka ki yee Katiba ki dol 13 me koloni, higa 13 ci poko 1776. Pelosi Trials nyutu goro ikom Katiba, kede onongo ki pimo gi calo 1789. Alama me yore ma adek i rek pa dul me Democratic obedo kabedo ma ginogiko bedo dul me politika.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Gityeko i coyo me 2024, ci ka dong lonyo me 2025 otyeko, Executive Orders ma gicoyo calo Alien and Sedition Acts bigeno kelo otere me aryo pa Pelosi Trials. Erwate keken, alama me wot me adek pa Democratic Party obedo Alien and Sedition Acts me 1798. Kare ma nyutu giko pa Democratic Party ocako ki coyo, lonyo, ki keto iye lawfare me polityika ma pa Satan; ci ogiko ki coyo, lonyo, ki keto iye lawfare me polityika ma pa Satan.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

Pi dul pa Republican, kit nyutu me yoo me acel en Patriot Act me 2001, ma ki nyutu ne ki Declaration of Independence me 1776. Kit nyutu me yoo me aryo pe tye maromo ki kit nyutu me yoo me aryo pa dul pa Democratic. Pi dul pa Democratic, kit nyutu me yoo me aryo, ma ki nyutu ne ki Constitution me 1789, obedo first Pelosi Trials; ento pi dul pa Republican, kit nyutu me yoo me aryo, ma ki nyutu ne ki Constitution me 1789, en Cik me Alien and Sedition, ma bi pong piny ka ciko me aryo pa Trump dong otyeko i 2025. Nining twero Cikke me Alien and Sedition me 1798 nyutu Constitution me 1789?

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as the dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

I kare me cako keto Trump i tic pa aryo, 'Executive Orders' pa en, ma gikiyero kwede 'Alien and Sedition Acts' me 1798, pe keken gicako rwom pa aryo me kom kotic pa Pelosi, ento bende gicako yubo cal me 'beast'. Kare me yubo cal me 'beast' ocako ki waco calo 'dragon', ki otyeko bende ki waco calo 'dragon'. Waco i acaki me kare nyutu keto twero me rwot, ma ginyutu calo 'dictatorship', onyo macalo kit ma Sister White cwako nyinge ni 'despotism'. Waco pa 'dragon' i agiki me kare me yubo cal me 'beast' nyutu twero me dini ma gicako keti lamal ikom twero me politik.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Declaration of Independence obedo coyo ma otime ikom tairani pa twero me politik pa rwodi me Yuroop kede twero me adini pa Kanisa Roma. Cawa me cweo cal pa lewic obedo ka twero aryo magi marac kikubo pire kene, ki twero me adini obedo ma loyo i kubo gi. I cweo, onyo i kubo pa twero aryo magi, twero me adini aye obino lacen, kede aye obedo maloyo. Eyo, cako me cawa eno nyutu agiki pa cawa ne. Cik me Alien ki Sedition me 1798 nyutu agiki pa dul me Demokaratik, kede en aye lamanyut me yo mar adek pa gi; ento i kare acel keken nyutu bende lamanyut me yo mar aryo i kare me agiki pa dul me Republikaan. Lamanyut me yo mar adek pi dul me Republikaan obedo cik me Sande.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

I kom Dul me Demokratik, lagam me yoo adek ma giyaro gi 1776, 1789 ki 1798, giyaro calo 2001 (1776), tic me kot me Pelosi ma me acel pa 2021 (1789), ki tic me kot me Pelosi ma me aryo pa 2025 (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

Pi Republican Party, alama me yoo adek ma kinyutu kede 1776, 1789 ki 1798, gimiyo kit pa 2001 (1776), Lok me Koot me aryo pa Pelosi pa 2025 (1789), ki Cik me Sande (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789 ki 1798 gi nyutu higa 22, ki 22 obedo cal pa rwom me kit pa Lubanga ki kit pa dano. Alama me yoo adek man gicwalo lalaro pa "Truth", pien gi nyutu ni alama me yoo ma i acaki ki ma i agiki ginyutu ada ma romo acel. 1776 nyutu keto bedo pa twero pa pire kene, ki 1798 nyutu kwanyo woko twero pa pire kene. Omiyo gi nyutu coc macek ki coc ma i agiki i buk me coc me Hebru ma tye ki coc 22. Coc me 13 obedo cal pa rebelyen, kadong kacel coc adek man—macek, me 13, ki ma i agiki—kityeko rwomo gi me yubu lok me Hebru "Truth".

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 nyutu September 11, 2001, kede tye calo cako pa kare me keto lacuc pa 144,000. En bene tye calo cako pa cwalo pa kot me agiki, ma en kare ka Dragon kimiyo i Beast pi tic ma otime, ka pati pa Beast ma Republican bi loyo pati pa Dragon ma Democratic.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

I kare pa gima otime con meno, tic me cungo pa tung’ me Protestant ma atir kityeko i kare ma Rwot ocobo lwete anyim dok me aryo me acojo jo ma kimino nyinggi ni gigi ma kiwoko gi i Israel, ki gibigweyo malo calo bendera i cawa me cik pa Sunday.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

I ceng apar aboro me dwe July, 2020, rweny pa Protestant ma atir ocopol woko; ci higni 22 lacen ki 2001, i dwe July me 2023, tic me coko me aryo ocako ki dwon ma loro i gungu. Coko me acel obedo i 2001, ka lalar me Yar pa Yohana, goba apar aboro, obedere piny ka gang madwong pa City New York opoto piny. Obedere piny pa lalar eno nyutu cako pa kare me keto cing; ci obedere piny pa Mikael, lalar madit, i ceng apar aboro me dwe July, 2020 nyutu giko pa kare me keto cing. Yesu, calo Alfa ki Omega, jwijwi nyutu giko ki cako; ka meta, gin me porowic pa coko me acel ma ocako i ceng apar acel me dwe September, 2001, gin nyutu gin me porowic ma timore i coko me aryo.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the Third Woe.

Tye nyutu adek ma pinyut pi cobo ma aryo, ma nyutu agiki pa kare me keto cing pa jo 144,000: gin matime pa Kristo; gin matime pa kwena pa malayika ma acel ki ma aryo kacako ki ceng 11 me August 1840 nyo otyeko i ceng 22 me October 1844; ka keken gin matime pa malayika ma adek kacako ki ceng 22 me October 1844 nyo otyeko i gony me 1863. Lami adek eni gi keto adwogi pa cobo ma aryo pa jo 144,000 kacako ki July 2023, nyo otingo bot cik me Sunday ma bino piri. Ka wakweyo woko gin acel ma lagam ki i gin matime mo keken, wanongo nining pa tic me Third Woe.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister Whites identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third Woe is identified.

I agiki pa camp meeting pa Exeter i August 17, 1844, giwaco lok pa Kwac me Otum. Waco meno onongo onyutu waco pa lok pa Kwac me Otum i gin matime pa jo 144,000, pien gin matime aryo onongo ki tye obedo opongo pa loka me nyiri apar. Sister White onyutu ni yiko pa Kristo me rwate i Jerusalem onongo onyutu waco pa Kwac me Otum i 1844. Kare acel keken ma Kristo onongo ocobo ywec en yiko mamegi i Jerusalem, ki ywec ma ocobo en punda, ma obedo cal pa Islam. I kare me cok maromo aryo me 1844 dok i 1863, i 1848 Sister White onyutu ni pinye me Europe onongo gicwer cwinygi, ki cwer cwinye pa pinye i gin matime meno onongo otime ki kayo me lweny ma mede ma Islam onongo okelo bot Europe. I gin matime adek pa cok maromo aryo, tic pa Islam me keca adek ginyutu.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third Woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third Woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third Woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Kare me keto alama me cing pa 144,000 ocako i ceng 11 me September, 2001, ki gamo ma pe kigeno ma Islam me Lakwo mar adek ocoyo i piny mar rwom me kombedi pa United States me Amerika. Higa 22 lacen, i ceng 7 me October, 2023, Islam me Lakwo mar adek dok oketo gamo ma pe kigeno i piny mar rwom me kare macon. I kare ma cik me Sunday matye i bino cok, ma obedo yubu piny madit me Nyuto apar acel, Lakwo mar adek dok obino pe ka yaro, ka dok otimo gamo ma pe kigeno i piny mar rwom me kombedi.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third Woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third Woe are active.

Ketho cik ma giketo iye cal pa Israel ma atir, ma en cal pa jo ma gicweyo Mesiya gi i lacar, ki gogo adek ma pe kigeno pa Islam me Woe me adek, gibedo ki lacim pa “Atir”. Ngec ma kicimo jo 144,000, ma otyeko tic me cogo jo pa Lubanga me kare agiki pi cawa aryo, otimore i kare ma kitic pa Islam me Woe me adek tye ka tim.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Kare me laporofet ma ki coyo calo “Cobo me Aryo” nyutu maber kare me laporofet ma pire keken, ma kacel gityeko geroo gin matime weng me “Cobo me Aryo”. Bino piny pa Kricito inyim dwogo kwo pa En keto acaki pa tic pa En me cobo joma ma kibojo i kare me Lacar.

> Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

> Eka Yesu owaco botgi ni, “Wun weng wubikube pi an i nino man; pien kicoyo ni, Abi yiko lami, rombe pa kwer biburu i tung acaki-acaki.” Matayo 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

Bang nino adek i bur, Kristo obino bot latic pa en, ma ocako kare me nino 40 me guro pa en keken, ci dong omede ki kare me nino 10 me bedo acel ki lamo, pwod pe pwoyo woko me Roho Maleng ma pe kitye pimo i Pentekoste.

> The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

> Buk macon ma an ocoyo, O Teofilo, pi gin weng ma Yesu ocako timo ki pwonya, nyo i ceng ma kicano iye i malo, inyim ka kun ki Roho Maleng’ omiyo cik bot jo-Apostol ma oyerogi; botgin bene onyutogi iye ni obedo ngima inyim peko ma otyeko, ki alama mapol ma pe romo balo, kun gin neno ne pi ceng apar angwen, ka owaco lok ikom gin me lwak pa Lubanga: Ka obedo kacel kwede gin, omiyo gin cik ni pe gibalo Jerusalem, ento gidiiro kica pa Won, ma, calo owaco, use winyo ki an. Pien Yohana adier obaptiiza ki pi; ento unubed ibaptiiz ki Roho Maleng’ pe i ceng mapol ki anyim. Kane gin bino kacel, gin okwacone, waconi, “Rwot, ibino i cawa man dwoko lwak pa Isirael?” En owacogi ni, “Pe obedo pa un me ngeyo cawa onyo kare, ma Won oketoe i twero ne keken. Ento unubino nongo twero, kun Roho Maleng’ obino i wi wun; kede unubedo janeno pa an i Jerusalem, ki i Yudea weng, ki i Samaria, kede i yange piny weng.” Ka otyeko waco gin man, kun gin tye ka neno, kicano iye i malo; ki bul okawo iye ki wanggin. . .. Ka ceng me Pentekosti otyeko bino woko, gin weng obedo ki cwiny acel i kabedo acel. Eno conen, dwon obino ki i polo calo yamo madwong ma turo matek, ki opongo ot weng ma gin tye ka cobo iye. Acts 1:1-9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

Pi ceng 40, ki ceng 10 ma eniemo ma lami onongo myero gibed ka ‘turo’ pi ahadi pa Woro, Kirisito onongo tye ka cobo lami pa iye dok me aryo. Kare me turo i Yerusalem obedo ranyisi me kare me turo, ma rwate ki kare me turo i Matayo 25 ki Habakuku 2. Kare ducu Kirisito onyuto ni ocake ki tic pa Elija, ka Yohana nongo tye ka baptiiso, ki kare ducu ogiko ki baptiiso me Roho Maleng i Pentekote. Baptiiso obedo ranyisi me tho, keto i kome, ki dwogo kwo; omiyo ranyisi me tung kene i kare ducu obedo Msalaba, pien kare ducu tye ki ranyisi me ‘Ada’.

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Kinde weng ocako ki baptiis pa Kristo ma Yowani obaptiiso, ka Lacoo Maleng obino piny i kit pa guoya. Ci ocako tic me cwal kacel ludito pa Kristo, ma onego obed otir pa Templo me Kristiani. I agiki pa kinde meno, Kristo dok ocwal kacel ludito pa En pi kare aryo, kede kinde pa cwal kacel me kare aryo en dwok pa kinde pa cwal kacel me kare mukwongo, pien Kristo nyutu agiki pa gin ki cako pa gin.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Lubatisa pa Kiristo onongo tye calo kite me nyutu Musalaba, kede gin aryo ocako tic me luongo kacel lare. Alama me yoo ma nyutu cako gi kato nyutu tho, iko, ki dwogo kwo. Inyim dwogo kwo, nino piero angwen me temo i kabedo ma pe ki dano onongo nyutu nino piero angwen me pwony inyim poto piny pa En bot lare. Nino piero angwen magi aryo ginyutu adwogi madito ma Yesu owaco ni, “Kicoyo ni, Dano pe obedo kwo ki makati keken, ento obedo kwo ki lok weng ma bino i dho Lubanga.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

I kare meno Yesu oyabo bot latic pa En gin weng ma lanen gi owaco ikom Kristo, kun nyutu ni kare meno obedo kare me yabo pa Lok me lanen pa En.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.

> Nen, gi aryo pa gi ceto i nino acel keken i gang ma kitwero kwanyo “Emmaus”, ma ki Jerusalem maromo furlong pier adek. Ci gi waco kede gi ikom gin weng ma otime. Ci otime ni, kun gi tye ka waco kede gi ka paro, Yesu keken opiri botgi, ci oceto kede gi. Ento wanggi kigengo, pi pe gi ngeyo ne. … Ci en owaco botgi ni, “O jo pe gi ngec, kede cwiny ma opuru, me yie gin weng ma jonabi owaco! Pe myero Kristo opwodhi gin eni, ci odony i dugu pa ne?” Ci kacako ki Musa kede jonabi weng, opwonyogi i Cik me Nyasaye weng gin ma tye ikom en keken. Ci gipiri bot gang ma gi ceto; ci en obed calo onongo bi ceto anyim. Ento gi ombo ne, waco ni, “Bed kede wa; pien otum dong obino, ci nino dong otyeko.” Ci odonyo i ot me bedo kede gi. Ci otime ni, ka obedo kede gi i mesa, ocwako buleedi, ogamo ne, ocabe, ci omigi. Ci wanggi oyabo, ci gi ngeyo ne; ci orweny ki i wanggi. Luka 24:13-16, 26-31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Kristo obedo ki jo apwony ma pe gi ngeyo ngo en obedo, nyo oyabo wanggi, “ka ocako ki Mose kacel ki lanen weng, opwonye gi i Kitabu weng gin ma ikom kene.” Wanggi oyabi ka gimiyo gi “bredi” me cam. Inyuma pa cawa 40, Kristo oyaro malo i Polo, kede “en odok pe gineno,” calo ma otimo kwede jo apwony pa Emaus i cako me cawa 40 me pwonyo. Ci dong gicako cawa 10 me yubo pi Pentekost, ma nyutu calo Cik pa Sande ma bino iyoo i kare manok.

At the great earthquake, which is the Sunday law, the third Woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

I cawa me goyo-piny madit, ma obedo cik me Sande, Apire me adek pa Islam obino oyom, ki Islam obedo “yamo marac me tung chieng” pa Aisaia; man aye pum pa Ezekieli ma obino ki yamo angwen pa Yohana, ma kigengo i cawa me keto cing pa 144,000.

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the Third Woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the Seventh Trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Ka dong ngat alufu mia acel ki piero angwen ki angwen gityeko keto bul i wi-gi, eka yamo angwen gikweyo woko, ki “kaben obino owinyo aa ki polo, macalo yamo madwong ma rwenyo matek, omiyo ot weng opong.” Islam me “Woe” ma adek ogoyo “kaben” ki pe gineno, ki kelo “owinyo ki polo” ma obedo Olut ma Abiro, ma nyutu cawa ma gec pa Lubanga otum; ci gec pa Lubanga otum bot ngat alufu mia acel ki piero angwen ki angwen ka kit pa Lubanga (ywayo pa Tipu Maleng) kicoyo pire tek ki kit pa dano i rwom acel ma pe bi ngolo, ki Rwot obino kacel i tempul mamego (ot ma latici onongo ocoko iye) ki ocako kica ki ngat alufu mia acel ki piero angwen ki angwen.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

> Rwot mito wa wot malo i got—me bedo tutwal i wang pa en. Wa tye ka cenye bot tem madit ma maloyo kare mo keken ma con otime ka piny ocako bedo, ma bi mito miyo keken tutwal pa dano weng ma olwongo nying pa Kristo.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

> Dwogo bedo maleng ma ada i wa, en aye jami ma adwong loyo weng ki ma piring tek loyo weng i mite wa weng. Wa myero nongo yar maleng ma aa ki i Lubanga, lelero pa Roho pa En; pien en aye twero ma tiyo maber keken i yubo ada maleng. En aye Roho pa Lubanga ma oyubo kwo i jami me cwiny ma pe tye ki kwo me ngiyo ki yero jami pa polo, kacel gi okwanyo kica i bot Lubanga ki ada.

> “It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

> En obedo twero pa wa me geno waci pa Lubanga. Ka Yesu tye piny me weko lacare ne, me medo malo i polo, omiyo gi cik me kelo Kwena ma Ber bot dul weng, leb weng, ki jo piny weng. Omiyo gi cik me bedo i Yerusalem nyaka ginywako teko ma aa ki malo. Man obedo jami ma mite loyo pi loyo maber pa tic megi. Yubu pa Roho Maleng myero obut i latic pa Lubanga. Jo weng ma gityeko nyuto pire kene ni gin lacar pa Kerisito, kede jo ma gibedo kongo kwede Lapostol calo lami Kwena ma Ber, gicunga acel i Yerusalem. Giwoko woko rwom megi ducu. Gitimo mede i wic acel i kwayo ki lapeny, me ginywako dwoko pire tek pa kica pa Roho Maleng; pien gubed waco Kwena ma Ber i nyuto pa Roho ki i teko pa Lubanga. En tye cawa me peko madwong pi lubed pa Kerisito. Giti calo dyang i tung pa wolufu, ento gitye ki cwinya ma ber, pien Kerisito oturo tho ki odwogo woko, ki bene onyutu kene botgi, kadi bene okica gi opwoyo ma pire tek ma bimiyo gi rwate me ceto woko me waco Kwena pa en bot piny weng. Gitye ka kuro ki geno me dwoko pire tek pa kica pa en, ka gikwayo ki cwinya ma pire tek.

> “This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

> Man aye yoo keken ma myero girwate jo ma bedo ki dul i tic me cwalo lok pi ubino me Rwot i yubbe me polo; pien myero giteto jo me bedo tutuk i nino madwong pa Lubanga. Ka Kristo bene ocwalo kica bot jopwonjere pa en ni gibino nongo Lamo Maleng, pe mano ojwik myero me malito. Gimalito dok ki cwinya ma tek; gikongo ka malito ki cwiny acel. Jo ma kombedi tye ka tiyo i tic ma pire tek me teto jo pi ubino me Rwot, myero bene gikongo ka malito. Jopwonjere pa kare cok coki obedo ki cwiny acel. Pe gi tye ki paroparo me wic, pe bene gi tye ki lok me tero wic ma moko-moko me cwalo anyim kit ma ogwede ma kica ociko obinone. Gin obedo ki yie acel ki cwiny acel. Gin obedo gi rwate.

> “Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

> Kwany woko ducu me pe i yie weng. Wek bwor mamegi wot, ki nong gin ma Paulo onongo obedo kwede ka owaco ki dwon madit ni, ‘An abedo ocwil ki Kristo i musalaba; ento pwod atye kwo; ento pe an, ento Kristo tye kwo i an; ki kwo ma kombedi atye kwone i rwom, atye kwone ki yie pa Wod Lubanga, ma ohero an, ki omiyo keken pi an.’ [Galatians 2:20.] Mii weng bot Kristo, ki mi kwo mami ocane ogamo kacel ki Kristo i bot Lubanga. Eka ibino bedo twero pa ber. Acel oluro alufu, ki aryo giluro alufu apar. Gospel Workers, 369-371.

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