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# The Revelation of Jesus Christ - Number Fourteen

Nyutu pa Yesu Kirisito - Namba apar angwen

The Seventh Seal

Muhuri me abiro

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Lweny me temo pa malaika, ma ocako ki Lucifer i polo me adek ma kilaro i Chapta apar aryo me Buk me Revelation, nyutu cal pa lweny me temo pa dano ki malaika, ma giko i polo me acel. Kare ma Sataan ki malaika ne gikwanyo gi woko ki polo me adek, Sataan oketo wang lweny manyen i Oguro pa Eden. Calo i lweny me polo me adek ki Lucifer, Lubanga bende oketo kare me temo pi dano weng. Lweny i polo me acel, ma bi cako matek ka cik me Sande ma bino cok en, nyutu giko pa cawa me temo pi dano weng.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

I buk me Nyutu pa Yohana, i chapta apar aryo ki apar adek, nyoka ma madit, lec, ki nabii me bwola kityeko konyutu gi kwede alama. Kit ma kitito, gi yero rwom adek man calo nyutu lok pa con pa rwomgi; ento Yohana kigamo ni: “i coyo gin ma bito bedo,” ki buk me Nyutu weng waco ikom “cawa agiki,” kono wan watye ka tic ki cik me Bibul ni agiki kinyutu kwede kacako, ka watye ka keto alama me Nyutu calo gin atir me kare me kombedi, pe calo gin atir me con.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

Kimiyo ngec ni Sataan, i lweny ma ocako i polo mar adek, kacel ki lweny ma mokwongo ma oketo bot dano i Obur pa Eden, otiyo ki 'hipnotisimu' me cwalo lok pa en ma obalo, pi tyeko lweny pa en.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> Setani otemo Aadam ma acel i Eden, ci Aadam okwako lok ki lawi, omio ne twero. Setani otiyo ki teko me hiponitizim i kom Aadam ki Iba, ci teko man onongo otemo otiyo kwede i kom Kriisto. Ento ka Lok pa Cik pa Nyasaye okwano, Setani onongo ongeyo ni pe tye ki twero me loyo.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> Laco ki nyako pe myero gi kwano ngec pi yore me mako cwiny pa jo ma gitye ka rwate kwede. Man en aye ngec ma Setani ciko. Wan myero wagamo gin weng me kit man. Pe myero watem kwede mesimerisim ki hipnotisim—ngec pa en ma ocayo rwom me acel ne, ki kicweyo woko ki i bal me polo. Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

Ngec ma “Satan opwonya” kityeko keto i rwom maber ki jocato ma gibedo jogwoko piny weng, kede gitimo ne kwede “yo madit me yubo ngec” i “cawa me agiki.” Satan obedo laco pa bwola, kede jo me mediya ma madit, pe keken gi yubu bwola, ento bene gi yweyo woko lok ma adier, gi lubo kong jo ma giparo ni gin jo me bal i cik, kede gitiyo kwede kit me cono cwiny ma loyo lwit weng, ma otime pi kare weng i gin mukato pa piny weng. Lweny ma ocako i polo adek otyeko nyuto dwong i kit man me lweny pa Satan, pi jo ma tye ki geno i kwo, ka lweny pa polo acel cako wot, obed gimi gi ngec con con. Ka wanyutu ni dyer me tel pa “kakube me Intanet pa piny weng” kede “yo madit me yubo ngec” tye gitelo kede gi gwoko iye i United States, wa nongo neno ngo eni ni United States okwalo mac piny ki polo kede olonye piny weng ki bwola. “Mac” i buk me Apokalipsi nyutu ngec.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Rwom me cal pa Buk me Nyuto pot-buk apar adek ki rek apar adek kicano ki kedo ma i Got Karmel, ka laloch me Baal ki laloch me yago pe onongo twero kawo mac piny ki polo me moko ada ni Baal ki Ashtaroth obedo jogi matir. Baal, ka onongo obedo jok ma lacoo, ki Ashtaroth jok ma dako, gi nyutu cal pa lam—rwatte ma pe maleng me kanisa ki gamente. Gi onongo obedo laloch me Jezebel, ma onongo tye i rwatte ma pe maleng ki Ahab. Jami aryo ma ranyisi me laloch pa cal pa lam i lok me Got Karmel gi nyutu tic pa Amerika me Kacel: me acel, ocweyo acaki cal pa kit pa Papa i Amerika me Kacel, ci pire tek anyim i piny weng. Mac ma i Karmel onongo obedo ranyisi me ni en Lubanga matir adaa. Onongo nyutu nyuto ma obino ki polo ma nyutu ni en Lubanga matir; ci peko acel acel bene tye ka Amerika me Kacel kawo mac piny ki polo.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

I Buk pa Isaia, Lubanga ma nyuto agiki ki acaki, owaco ikom kit-otye keken pa Got Karamel me con, kede bene ikom kit-otye me poro ma ki cweyo calo cawa ma Amerika kel mac piny ki i polo.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Kel lok me lweny mamegi, Lubanga owaco ni; kel lagam mamegi ma tek, Rwot pa Yakobo owaco ni. Wek gikelo gi piny, ka ginyutu wa ngo ma bite time; wek ginyutu jami ma otime con, ngo gi obedo, wek wapar gi, ka wa ngeno agiki gi; onyo giwaco wa jami ma obino. Nyutu jami ma obibedo piny anyim, wek wa ngeno ni un jogi: ee, timi ber, onyo timi marac, wek wa rweny, ka waneno weng. Nen, un obedo nono, kede tic mamegi obedo nono; dano ma yero un obedo gima kwero. Atyeko cwalo ngat acel ki tung me malo, en obi; ki kabedo me yabo ceng obi kwaco nying na; ka obikuyo rwodi calo ka latic me yubu agulu okuyo lim. Anga ma o nyutu ki acaki, wek wa ngeno? kede con, wek wawa waco ni, “En atir?” Ee, pe tye ngat mo nyutu; ee, pe tye ngat mo waco; ee, pe tye ngat mo ma winyo lok mamegi. Ngat ma acel obi waco bot Siyoni, “Nen, nen gi;” ka an abi mi Yerusalem ngat ma kelo kwena maber. Isaya 41:21-27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Lweny me polo ma acel ma obicako i kare me cik me Sande ma obino cokcok, United States, ka bene Satan keken, bi mii gi twero me nyutu lok me komgi, ci gibikelo mac piny ki i polo me temo nyutu ni lubanga pa Jezebel en Lubanga ma adier. Piny bicipoŋo me ayo alama me ceng me pak pa lubanga eno. Mac ma kikelo piny ki i polo, ki iye “information super highway” i bot dano weng, en tic ma pe tye gin, ci dano ma yero kwena ma kikobo ki iye yo eno en kwer.

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

I lweny eno, jo 144,000, ci dok anyim lwak madit tutwal, gi bi bedo laloc pa Lubanga i adwogi ikom ngat mane obedo Lubanga matir. Lok ma ki cwalo ki tung aryo me lweny ginyutu calo "mac." Oganda weng gi bi cobo me nyutu ngat mane obedo Lubanga matir, ci bi tye kit aryo me laloc me keto "adiera."

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Wek piny weng ocoko kacel, ki jo weng obed ocoko: en ngo i tunggi ma twero waco man, ki nyutu wa gin ma con? Wek gikel lalocgi, ka gibed gigiweyo; onyo wegi winyo, ki waci ni, En tye ada. Un en laloc mara, owaco Rwot, ki jatich mara ma an oyer; pi un ongeyo ki mugeno an, ki umed ngeyo ni an en: anyim an pe onongo tye Lubanga mo ma ocweyo, ki lacen an pe bino tye. An, an keken, aye Rwot; ki i but an pe tye lakony mo. An owaco, ka an okonyo, ki an oyaro, ikare ma pe tye lubanga mapat i tung un; ento un en laloc mara, owaco Rwot, ni an aye Lubanga. Isaya 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Nyutu ma agiki pa Got Karamel tye ki joneno pi Satan ki joneno pi Lubanga. Nyutu man en me nyiso ng’a ma en Lubanga ma adier, ento joneno pa Lubanga ma gin dut i yie myero gin nyiso ngo?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> En aye ma Lubanga, Rwot pa Isirayeli, kede Lawi pa ne, Lubanga, Rwot pa jo lweny weng, owaco ni: An aye ma acako, kede an aye ma agiko; ki malo me an pe tye Lubanga mo. En ngat mane, calo an, bikwongo, ki bianyutu ne, ki biatero ne pi an, kun aketo jo con? Gin ma bino, kede ma bi bino, wek ginyutogi botgi. Pe ubwor, pe umer: pe an owaco bot wunu ki kare con, ki anyuto ne? Wunu dong gin janenona. Tye Lubanga mo ki malo me an? Eyo, pe tye Lubanga; pe angeyo mo. Gin weng ma giketo cal ma kicap, gin pe ki ber; kede jami ma gicaro pe bi lonyo; kede gin kene gin janenogi; pe gineno, pe gineyo; wek gicoo. Isaya 44:6-9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Jo ma tye ki geno i lweny me agiki pa Got Karamel, myero gi yubu adwogi ni Lubanga en Makwongo ki Agiki. En Lubanga ma “oyero jo ma cok‑coki,” pi nyutu “gin ma bino.” Jo me yubo pa Lubanga, myero gi nyutu Nyutu pa Yesu Kiristo ma kiyabo woko mapat piri ki lweny me agiki pa Got Karamel.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Kwena pa Sataana me Gang Karamel tye calo mac ma obino piny ki i Polo.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

> En otimo agiki madwong, omiyo mach obur ki i polo i piny i wang jo, Fweny 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Lok me kany tye ka nyuto tim ma peya ma United States tye ka timo ki tic me ngec pa kombedi me hipunotizim, ma kicwalo bot dano i “yoo madit me ngec.” Ento lok me kany bene tye ka waco ikom nyutu pa Saitan keken ka otamo calo Kristo.

> “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.

> Tic madit pa Lok me Ber pe bin ogiko ki nyutu pa teko pa Lubanga ma piny loyo gin ma ocako kwede. Lok me neno ma anyim ma kityeko i yubo mapol pa kot me acako i cako pa Lok me Ber, gine dok bityeko i kot me agiki i agiki mere. Kany ni ‘cawa me yeyo’ ma Apostol Petro oneno anyim iye ka owaco ni: ‘Dong lok cwinyu, dok bot Lubanga, wek richu pa bino kipucu woko, ka cawa me yeyo obino ki i wang Rwot; ci En bicono Yesu.’ Acts 3:19, 20.

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> Latic pa Lubanga, ki wii-gi oyang ka gitye ki yeko maleng, gibi raco ki kato ka i ka me yaro lok ma oaa ki polo. Ki dwon mapol mapol i piny weng, ciko bibi mii. Tim mapire tek bibi tim, jo ma tye ki twat gibidwogo maber, kacoc ki aloka bibilubo jo ma geno. Satan bene bitimo, ki aloka me bwolo, nyo bene bi golo mac piny aa ki polo i wang jo. Revelation 13:13. Ka man, jo me piny gibicweyo me keto but ma ginywako.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Ka wa donyo i cawa ma Satani bikwayo mac me obur ki polo, “jo me piny weng gibicweyo me yero kama gibed.” I cawa en, jajeno pa Lubanga “gibicuke i kabedo ki kabedo me poyo lok ma aa ki polo. Ki dwon me lacen lacen, i piny weng, bipoyo ciko.” Tic ma jajeno pa Lubanga bigolo “bibi rwate ki me Dyer pa Pentecost,” ka “malaika ma odugu ki waco lok pa malaika me adek obedo me cobo piny weng ki dwong’ pa en.” I Pentecost, mac obedo cal me cwalo woko Roho Maleng, kede mac bene obedo cal me cwalo woko roho ma pe maleng pa Satani.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Con ka Yohana onyutu jo 144,000 ki lwak madit i Buk me Nyutu kabedo abiro, oketo ngec ikom gonyo pa lakit me abiro ma agiki. Lakit ma agiki onyo me abiro nyutu kwanyo lakit pa Nyutu pa Yesu Kiristo, kede lok pa lanabi kende i Buk me Nyutu ma onongo myero gikwanyone lakit pud pe kijuko kare me temo. Lakit me abiro, goro abiro ki Nyutu pa Yesu Kiristo gin lacim weng pa adwogi acel, ma kigonye pud pe kijuko kare me temo. Nyutu pa Yesu Kiristo ocwako wii i kit pa Kiristo ki teko me cweyo, calo Alfa ki Omega. Goro abiro ginyutu kare ma iye jo 144,000 kiketo lakit gi, ki lakit me abiro bene nyutu ocwalo piny Lamo Maler i kare ma jopoko lok aryo gicako dwogo ki tho, ki gigamo teko me cweyo pa "adwogi" pa Lubanga, ma kicwalo ki Lacoo bot Wod, bot Gabriyel, bot lanabi, bot jo ma giyero kwano, winyo, ki gwoko teko ma tye iye.

> 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.

> Ug sa diha nga giablihan niya ang ikapitong patik, dihay kahilom sa langit sulod sa may tunga sa usa ka oras. Ug nakita ko ang pito ka mga manulonda nga nanagtindog sa atubangan sa Dios; ug kanila gihatag ang pito ka mga trumpeta. Ug miabot ang lain nga manulonda ug mitindog sa halaran, nga may bulawanong incensario; ug gihatagan siya ug daghang incienso, aron ihalad niya kini uban sa mga pag-ampo sa tanang mga balaan ibabaw sa bulawanong halaran nga anaa sa atubangan sa trono. Ug ang aso sa incienso, nga miuban sa mga pag-ampo sa mga balaan, mikayab sa atubangan sa Dios gikan sa kamot sa manulonda. Ug gikuha sa manulonda ang incensario, ug gipuno kini sa kalayo gikan sa halaran, ug gisabwag kini ngadto sa yuta: ug dihay mga tingog, ug mga dalugdog, ug mga kilat, ug usa ka linog. Pinadayag 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

I nyig lokgi, “malayika abicel aryo” “gubedo i anyim pa Lubanga” ki “tarumbeta abicel aryo.” Malayika me tarumbeta abicel aryo magi, kit me lunyuto pa con ikome gi obedo atir ni ginyutu hukumu pa Lubanga ikom Rome pien Rome ogabo cik me yaro lamo i Jumapiri. Rome ma pe yaro Lubanga, i rwom pa Constantine, ogolo cik me Jumapiri ma me acel i higa 321, ci i higa 330, bok pa lobo ne ogweyo i East ki West. Ki kany anyim, tarumbeta angwen me acaki ocako goyo dwon, kacel gin ginyutu teko me gin ma onongo time con ma kicwalo ikom bok pa lobo ne, ma i higa 476, otyeko weko gweng madit me Rome ni pe dok obedo ni Romano mo bino bedo rwot ikom gweng man, ma obedo cal me twero ki ruwe pa Rome. Ka Papasi ogolo cik me Jumapiri i Kaunsul pa Orleans i higa 538, ki cwalo Mohammed me kelo hukumu ikom kanisa pa Rome, macalo kit ma gin onongo nyutu gi i tarumbeta me abic ki me abicel, ma bene gin “oyoo” me acel ki me aryo, kacel ginyutu Islam. Kadong lunyuto me kit pa con ikom tarumbeta magi obedo atir, ento i kabedo ma ginyutu iye i Buk me Lalok pa Yohana, kit 9, gimiyo nying “kop.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Kede jo mukene ma bal magi pe okwanyo kwogi kwo, pud pe gidwogo bot tic me lwete gi me gikwero jogi marac, ki cale me dhahabu, ki me feza, ki me kopara, ki me kite, ki me yom—ma pe gi twero neno, pe gi twero winyo, pe gi twero wot. Pe bene gidwogo bot kwanyo kwo gi, pe bene bot tim me ajwaka gi, pe bene bot cobo, pe bene bot walo gi. Revelation 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Opong maber ki agiki me trompit abiro obedo kec abiro ma agiki i Revelation kit apar abicel. Kadi itukone peya kit pa nyutu me trompit abiro i Revelation kit abongwen, nyutu ni gitye ki kit ma rwate calo pa kec abiro ma agiki. Yabo me siil ma abiro otime i kare ma kare me temo tute ka ocobo, ki kwec pa Lubanga, ma ki nyutu kwede kec abiro ma agiki, tute ka obicweyo woko.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an 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.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Ka Kristo, macalo Leona pa dul Yuda, “oyabo siilo ma abicel,” malaika obino ocung i yec, onongo tye ki bakuli me zahabu me ubani; ci gicweyo ne ubani mapol, wek ocwalo kwede lamo pa jo maleng weng i yec me zahabu ma tye i nyim kom. Kede moshi me ubani, ma obino kwede lamo pa jo maleng, omalo i nyim Lubanga ki cing pa malaika. Guro me Roho Maleng i Pentekoti onongo otio ki lamo ma rwate pa jogi tye ki yie ma giconge i Jerusalemu.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> Dwogo cwinya me bedo maleng ma atir i tung wa obedo ma dit loyo, kacel ki ma pire tek, i kom gin weng ma wa mito. Me yeny eni myero obed tic wa ma acel. Myero watimo matek me nongo kica pa Rwot; pe pien Lubanga pe mito miyo wa kica pa en, ento pien pe wapire me kano ne. Ladit wa ma i polo obedo mit loyo me miyo Roho Maleng pa en bot joma kwayo ne, loyo ladit ki min ma i piny i miyo lutino gi jami maber. Ento tic wa en aye, ki nyuto bal, bedo piny, lok cwinya, kacel ki kwayo matek, me rwako kite ma i iye Lubanga ose cako lok ni obimiyo wa kica pa en. Dwogo cwinya kigeno keken ka obedo lagam i kwayo. Selected Messages, buk 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Yabo pa lakit ma abiro tye ka nyutu keto lakit pa 144,000. Keto lakit en cako ki lamo; ento pe ki tic me lamo keken, ento ki lamo ma pire-pire. Lamo ma pire-pire kityeko nyutu i Buk pa Daniel, ma tye atir, bene Buk me Revelation.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Yohana i Apokarip, ki Daniel i buk mamegi, giketo rwatte pi jo 144,000 i ‘kare me agiki’. I ‘kare me agiki’ gin ma Lubanga oyerogi wek obed jashaahidi pa En i lweny me polo me acel, gibedo gicwalo shaahidi pi lok me lagoro ma kigolo cal keken kono, mapwod pe gityeko giko kare me temo. Man kiketo rwatte macalo cal me 7 i nyig lok ma wa tye ka tito kombedi. Lamo ma bino bot malaika ma tye kwede ‘kibakuli me bulu mar uvumba’ kiketo rwatte ki lamo pa Daniel i chapta 9 i buk mamegi. Lamo eni obedo lamo makato atir, ma Musa oketo konye i rwom ki lagoro me ‘dira 7’. Lamo eni obedo me ariyo, ci Daniel oketo kit pa lamo mamego me ariyo i lok me ‘kwer’ ki ‘kiapo’ pa Musa. Buke pa Daniel ki Apokarip obedo buk acel, ki yore me lagoro ma tye i buk pa Daniel kimako dok i buk pa Apokarip.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Lemo ma kelo golo me mac maleng piny i kit me wot pa malaika madwong ma i Nyutu apar aboro, obedo lemo pa Daniel me “kare abiro.” En aye lemo ma omiyo malaika Gabriel obino ki i polo me nyutu lok me porofeci bot Daniel. I agiki pa lemo mere, ma tye i lok me acaki pieri i Daniel 9, Gabriel obino piny ikare pa rwom me irem. Lemo ma tye ka malo, ma malaika ma tye ki sensaa me dhahabu oywako, gin aye lemo ma tye ka malo ka ceng ocapo i irem, i irem pa “ceng me agiki.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Ikare ma an atye ka waco, ka lamo, ka nyuto richona ki richo pa jo mamega Israel, kede ka aketo kwayo na bot Rwot, Lubanga na, pi got maleng pa Lubanga na; eyo, i kare ma atye ka waco i lamo, bene dichwo Gabriel, ma an oneno iye neno i acaki, obino ma matwal, opaco an i cawa me sadaka me odiro. Daniel 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Lamo pa Daniel obedo nyuto pe keken me richo ne, ento bene me richo pa jo pa Lubanga. Lamo ne obedo pire tek pa lamo me dwogo cwiny ma oyubu ki “abiro kare” me Levitiko 26.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Gin ma ocweyo i yin gibedo loro i richo gi i lobo lutegi; bende i richo me ludito gi, gibedo loro ka ki gi. Ka giyaro richo gi, kede richo me ludito gi, ki balgi ma gicako ikom an, kede bende gityeko woto kongo ikom an; kede ni an bende atye ka woto kongo ikom gi, kede amiogi i lobo me lutegi; ka dong cwinye gi ma pe gitaahiri obed piny, kede dong gimako kweko me richo gi: Dong abiparo kica na kwede Yakobo, kede bende kica na kwede Isaka, kede bende kica na kwede Abraham abiparo; kede abiparo lobo. Leviticus 26:39-42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Inge ka Mose oyiko golo rem ma ocake ki “cawa abicel,” ma en olwongo ni “wany pa kica pa Lubanga,” en onyutu ngo ma jo pa Lubanga myero gitim ka bene ka gityeko nongo ngec ni gi obedo lupoto i lobo pa jo ma opoto gi, macalo Daniel onongo obedo. Myero giyaro balgi, ki bene bal pa kwaro-gi, macalo Daniel onongo oturo i kabedo megi.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Ka jo ma kiyero me bedo jo 144,000 gi mi kwac man ma keken, lacam ma tye kwede pipa me mumu me gol obi kano "pipa me mumu, ci" obi pongo "ne ki mac pa alitara, ci obi keto ne i piny: ci nitye dwon, ki buk buk, ki lating, ki anyom piny." Mac maleng ma nyutu lok me "kakare", ma pe rwate ki lok ma mape atir pa "mac" ma United States kacel ki Setan gikelo ne piny ki polo, obedo i cawa me "anyom piny" ma en cik me Sande.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

I buk me Zekariya, kimiyo wa ngec ni Zerubbabel oketo tung kede kidi me wi pa ot pa Lubanga, i lok me ngec me yubo odoco ot pa Lubanga kede Jerusalem, ma ka gidwogo ki otongo ma Daniel bene onongo tye iye.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> En odwoko kede, owaco bot an ni, Man obedo wach pa Rwot bot Zerubbabel, waco ni, Pe ki dwany, onyo ki teko, ento ki Roho na, Rwot pa dul me lweny owaco ni. I got madit, in ange? I anyim Zerubbabel in ibedo piny matwol; ci obiwoto kidi me wi ne ki dwon maloyo, gayo ni, Kero, kero bot en. Mede, wach pa Rwot obino bot an, waco ni, Lwet Zerubbabel oketo but pa ot man; lwet ne binen bene otyeko; ci ibin ngeno ni Rwot pa dul me lweny ocwalo an bot wun. Pien ngat mane orido ceng me gin matidi? Pien gibedo kica, ki gubineno tol me pimo i lwet Zerubbabel, kede gin abiro; gin wang pa Rwot, ma giyawo i lobo weng. Zekariya 4:6-10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Nying Zerubbabel nyuto “latino pa Babilon”, kadong en tye cal pa waci pa malaika mar aryo, ma ka oketo kacel ki waci pa Midnight Cry, otyeko keto “tielo” i cako me wot pa Adventism. Zerubbabel bene nyutu dwogo me waci pa malaika mar aryo i giko me wot pa Adventism, i wot pa Future for America, ka “kidi me wi” kiketo.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Piny omor pi jo ma gicimo atir aryo ma gityeko onegi i lacor me chogo pa jo otho, i yoo ma en "information super highway". Ka gityeko okel jo ma gicimo atir aryo dok i ngima, piny oreri, ci Polo omor. Zekariya, macalo nabi weng, tye ka nyutu "last days" ma jo pa Lubanga gimor ie. Zekariya omiyo wa ngec ni gi omor i dok cako ngima pa jo ma gicimo atir aryo, ka gi neno "gi abiro". "Gi abiro" en lok pa Lebru acel keken ma kityeko loko ne calo "kare abiro" i Levitiko 26. Tic pa malak ma acel oketo kidi me tung pa "kare abiro" pa Mose, ci "atir" bende obedo kidi me wi pa tic pa malak ma adek, kadi kwero ne i 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Ka ononge kede opongo woko, kede ka gitimo kwede ki kwayo ma rwate ma ariyo, mac madiera obi keto i piny, calo ma ne otime i Pentekoste.

We will continue to address the opening of the seventh seal in the next article.

Wa bimede lok i kom yweyo pa sigili me abiriyo i coc ma anyim.

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