Article

# The Book of Daniel - Number One-Hundred and Forty

Buk pa Daniel - Namba mia acel ki piero angwen

The Last Promise: Unveiling the Role of Elijah Before the Day of the Lord

Kica me Agiki: Nyutu kit me tic pa Elija piri Dye pa Rwot

Author

Jeff Pippenger

Published

March 16, 2024

Formats

PDF
Word

The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.

Yee ma agiki i Cik Macon obedo ni, i anyim chieng’ pa Rwot ma lamal ki ma ruc, Eliya obi bino.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.

> Paruru cik pa Mose latic na, ma an amiye i Horeb pi Israel weng, ki cikke ki yubu. Nen, an abi cwalo Elijah lanabi botu, mapwod pe obino nino madit ki ma kelo lworo pa Rwot: en abi loko cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ndi an abino abi goyo piny ki kwer. Malaki 4:4-5.

The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.

Elija ma obino i anyim ‘nino madit ki ma rweny pa Rwot’, obedo laco kwena acel keken, ki bene kinen ma orwate ki kwena ma laco kwena ocwalo. Elija ma kicwalo, ci obedo gin 144,000 ma pe githo, calo kit ma Enok ki Elija nyutu. Gin aye jo ma gikweyo malo calo lawa i cawa ma cik pa Sande ma con obino.

The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.

Elija me ceng agiki bene onongo kiyaro ne ki Yohana Baptiisita, ento Yohana pe onongo obedo kit me 144,000. En onongo obedo kit pa jogi ma gidongo i dul me wot ki gi ogamo lok pa lami me ceng agiki; paco kwo pa gi gikwanyo ki Papasi i cawa me peko pa cik me Sande, ma cako i cik me Sande ma obino con, ki otum ka Mikael obalo i tung, ki Papasi otyeko i agiki, pe tye ngat mo me konyo.

Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.

Elija nyutu i Got Karmel, kede Yohana nyutu i ot me mela pa Herode. Lamogi aryo magi me kit ma otime con nyutu maber dul aryo pa jo pa Lubanga me kare me agiki, ma nyutu i buk me Revelation, kit abiro. Jo 144,000 kede lwak madwong rwate kwede Got Karmel kede mela me nywol pa Herode. Rek me poropheti aryo magi miyo kabedo maber me cimo me nyutu maber jami pa wii ma aboro—ma en pa wii abiro i buk me Revelation, kit apar abiro—ki ngec me poropheti ma tye keken me tito maber kit kacel ki pingo ma piresidenti ma agiki, ma en piresidenti ma aboro ma en pa abiro, obed dikiteeta madwong pa United States i yore me agiki pa dola ma abicel me poropheti me Baibul.

At the Sunday law the threefold union is accomplished.

I kare pa cik pa Sande, rwom pa gin adek otyeko.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.

Ento i tutwal man tye yore me kit, kede yore eni aye gin ma lok ma kicoyo ki Roho Maleng tito. En aye tim ma tye katime i kare me cik, ma i tung acel obedo tim acel keken, ento pe keken; en aye yore me tim ma kityeko yaro gi maber loyo. I “cik” United States me Amerika ocweyo bedo lobo pa ruoth me abicel i porofeci pa Baibul, man nyuto ni i kany eni lobo pa ruoth me abiro cako; ento lobo pa ruoth me abiro ogamo me weko lobo gi bot le. Ka laporofeti me bwola ocung itic, Joka ocako kabedo pire, ci nono omiyo amit pa lobo pa ruoth pire bot le.

At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.

I Got Karamel, ne tye lanabi pa Baal mia angwen ki apar abic; kadok, ne tye lanabi pa Asera mia angwen, ma ne tye i Samaria ka gicamo i meza pa Yezebel.

> Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.

> Kanyeni, cwal, ki cuk bot an jo Isirael weng i Got Karmel, ki janabi pa Baal gin mia angwen ki piero abicel, ki janabi pa yath gin mia angwen, ma gicamo i mesa pa Jezebel. 1 Kings 18:19.

Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.

Elija onyuuto ni kit ma otime i Got Karmel obedo peko me lok; pe keken lapeny pi ngat mane obedo Lubanga ma ada, ento bene pi ngat mane obedo lanabi ma ada.

> Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.

> Kadong, Elija owaco bot jo ni, An, an keken, adong lanabi pa Rwot; ento lanabi pa Baal tye ngat 450. 1 Kings 18:22.

When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.

Ka mac ma obino piny ki i polo ocamo woko limo pa Elija, ci oneko lanen pa Baal mia angwen ki apar abicel ki cing pa kene.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Elija owaco botgi ni, “Wut lanen pa Baal; pe bed ngat acel ma ogola.” Gin omako gi; Elija okelo gi piny i kwer Kishon, omede gi kun. 1 Kings 18:40.

Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.

Baal obedo lubanga ma rac ma lacoo, ki janabi mia angwen me panda, ma pud tye ki Jezebel, gicamo i mesa pa en i bung me Samaria, gin janabi pa lubanga madako, Ashtaroth. Lubanga madako eno o gwoko kwo i kare ma Elija onego janabi pa Got Karamel.

> “The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.

> Jo ma i wi got gin ocoyo piny i bwogo ki kwero anyim Lubanga ma pe romo ineno. Pe gi romo neno mac marweny, ma omoko weng, ma kicwalo ki polo. Gi bwogo ni gibinomoko i weko Lubanga ki i laporogi. Gin golo dwon acel, ma odonyo woko i wi got, ka odog i piny ma i teregi ki cing matek, “Rwot, en aye Lubanga; Rwot, en aye Lubanga.” Isirayel ci pe dong gitalo; dong gi onweyo woko. Gi neno laporogi ki kit ma gi yaro Lubanga madit. Cuke megi obino malo bot janabi me Baal. Kede bwogo ma lal, Ahab ki lajony me Baal oneno nyutu ma maleng me twero pa Yahowa. Dok i winyo, i cik ma opoyo, dwon pa Eliya i bot jogi: “Wut janabi me Baal; pe weo acel keken me loro.” Jogi tye twere me winyo cikke pa Eliya. Gin owut janabi me bur ma otyeko gitalo, ki kicwalo gi bot pi Kishon; kany, Eliya, ki cingene, ogeno lajony magi me cal. Review and Herald, October 7, 1873.

Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.

Got Carmel nyuto calo cik me Sunday ma bino cok i United States. En aye kare ma lawi pa jo 144,000 (ma nyuto calo Elija) kiweyo malo. En i kany aye kama yok me Protestant ma atir poyo poya nyutu, ki rwate ki yok me Protestant ma pe atir, ma obedo i Samaria, kacamo jami me cam pa Jezebel. En i kany bende kama yok me Republican, ma obedo yok me kanisa ki me gomenti kun gikweko yore oko bot Got Carmel, ogiko calo kingdom me namba abicel i poropesi me Baibul. Ma dong otyeko kare oyube en Ahab, ki lobo pa en me apar, ki Jezebel, ma ocwii i Samaria, kun ocamo ki Protestant ma odwoko wic. Kingdom me namba abicel ogiko, ci koth dong obino labongo lanyut.

At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.

I dundo me yub pa Herod, Yohana Batisita obedo calo Elija; tye i kac pa Loma, ka kuro konyo woko onyo tho. Pe tye lamal pa Baal me timo oyo me bwonyo; keken Salome, nyara pa Jezebel. Herod ki ludito mamegi me rwot gutumbi ki waini pa Babilon, pien dundo me yub mamegi bende tye calo cik me Sannde, ci gweng weng ocako mato waini pa Babilon i Septemba 11, 2001, piri anyim tutwal me cik me Sannde ma bino macok coki.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Ka gin man otyeko, an oneno malaika mukene obutho ki bot polo, tye ki teko madit; kede piny odoko maler ki duŋ pa en. En oyubu dwon ma tek, waco ni, “Babulon madit obutho piny, obutho piny,” dok obedo kabedo pa jogi marac, ki kabedo me gwoko jogi weng ma pe maler, ki ot me gwoko winyo weng ma pe maler ki ma inweyo. Pien gweng weng gicamo waini pa mir pa lwat pa en, ki rwodi pa piny otime lwat kwede, ki jo me cato pa piny gimoko lony madit ki kom ng'eny pa gin ma ber-ber pa en. Revelation 18:1-3.

These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.

Lok abicel man onongo gityeko ka ot madit me New York, gin tur aryo, onongo gikobo piny ki limo pa Lubanga.

> “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.

The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.

Cik me Cabit ma bino cokcoki, kilaro ne ki dwong me aryo i Buk me Nyutu, kap apar aboro; ki bene kilaro Got Karamel pa Ahab, kacel ki cer pa nino ceng pa Herode. Herodias, ma bene en Jezebel, pe obedo piny i cer me midiro pa Herode, calo kaka Jezebel pe onen i Got Karamel. Nyaka obino Cik me Cabit, en onwongo gicako weko en woko i kare me higa 70 me cal i ruyot pa lewic ma oa i piny, lobo ma namba 6 i nyutu me Bibul. Ka Jezebel oyamo bal marac ma golo kwo i 1798 kacel ki 1799, lobo ma namba 6 (United States) ocako kare ne me ruyot calo lobo ma namba 6 i nyutu me Bibul. Ka lobo ma namba 6 otum, dong en odok, ocako yaro wer ne, kede otimo cwer kwede dugu weng i piny.

Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.

Nyim pa iye me gamo ki mwongo ocaki ki yo me porofet i 11 me dwe me September 2001, ento man obedo kare me yeko keken, macalo ma kityeko nyutu ne kwede mwaka apar adek ki 508–538, cawa me acel ma ocako bedo i kom pa rwot. Paka i cik me Ceng abicel, ka pinyruoth ma abicel kibalo ki cing pa Elija, dong otye ocano i Samaria. I kare meno, Joni Bapatisa tye kigi gwoko i gereza pa iye, ka kuro yweyo onyo tho.

Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.

Herod ki laremne ma ladito wii gi opungo pi waini me Babilon, ka Salome, nyako pa Herodias (Jezebel), otimo dansi ma loyo cwiny tutwal, kede Herod onyutu ywaya me luk ki ywaya me tim kwer i ot. En ocoyo cwinye weng ki cwene me kwo pa nyiri pa dako ma onywako, kede omiyo iye twero me nongo nyo i abicel me lobo pa rwotne.

> And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.

> Ka cawa ma obedo maber obino, Herod i ceng me yub pa en otimo gudo pi jodongo, latic me lweny madit, ki jo madit pa Galili. Ka nyako pa Herodias obino, okema, omaro Herod ki jo ma obedo ka iye, rwot owaco bot nyarom ni, ‘Pen bot an ma i mito weng, abimii in.’ Ki ogamo lagam bot en ni, ‘Ma i bi pen bot an, abimii in, iwe pud ki abicel pa piny na.’ En owuoko woko, owaco bot mere ni, ‘Acen abipen ngo?’ Owaco ni, ‘Wii pa Jowani Batisita.’ En odonyo ki lacere bot rwot, open waci ni, ‘Amito ni in imii an kombedi i saani madit wii pa Jowani Batisita.’ Rwot ocoyo cwinya matek; to pi lagam ma ogamo, kede pi jo ma obedo ka iye, pe okwano en. Kombedi rwot ocwalo latic me golo wii, ociko ni kikeli wii pa en; en odonyo ogolo wii pa en i gereza, ki okelo wii pa en i saani madit, omii nyarom; ki nyarom omii mere. Mariko 6:21-28.

The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.

Dwol ma acel pa Revelation kit 18 owinyo i ceng 11 me September, 2001, ki dwol ma aryo bi winyo ka cik pa Cawa ma bino pe ka late. I gin ma otime con ma ki nyutu i Yohana kit 6, dwol ma acel me 2001 en dwol pa Kristo ma owaco bot jopuonjone ni myero gicham ringone ki ginyo remne, pien En obedo Bredi me Polo ma ada. Kare man ocako i Galilee, ki otum ki yweyo jopuonjone ma gi weko bot En i Yohana 6:66. Gin man ocako i Galilee ki tem me cham, ki otum ki keto ki cik cal pa lewic, macalo kit ma ki nyutu kwede namba pa nyinge pa Papa, ma en ABICEL, ABICEL, ABICEL. Galilee nyutu “kabedo me doko tung,” ki ceng 11 me September, 2001 obedo “kabedo me doko tung” me porofeti (Galilee), ki ceng me nywol pa Herode onongo tye kwede ludito pa Galilee. Dwol me cako pa Revelation kit 18, ki dwol me otum pa Revelation kit 18, ginyutu ki Galilee, ma obedo kabedo me doko tung.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Tye gin me pwony ma twero wapwonye ki gin ma otime con; ci kiwaco gi, pi dano weng obed gi ngec ni Lubanga tye ka timo kombedi i kit acel calo kit ma otime con. Cing pa Lubanga nen i tic pa Lubanga, kacel ki i tung jo me piny kombedi, calo kaka obedo ki kare weng ka ki cako waco Lok me Ber mokwongo bot Adam i Eden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> Tye kare mapat ma obedo loko tung i gin ma otime con ikom piny mapol ki Kanisa. I yub pa Lubanga, ka bal madwong mapat-pat man obino, lewa me kare eno kimiyo. Ka ki rwako ne, tye dongo me cwinya; ka kikweyo ne, dok piny me cwinya ki poto lanyut bino. Rwot, i Lokne, otyeko yaro tic me mede pa Injili, macalo onongo kitiyo kwede con, ki binen kitiyo kwede i anyim, enyim nyo i lweny me giko, ka lutic pa Setan binen timo yore ma agiki ma lamal. Bible Echo, August 26, 1895.

Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.

Galili i higa 2001, kede Galili i kare me cik me Sande ma kobino cok-cok, ginyuto kare ma ler pa kot ma i agiki kiyweyo woko. I 2001 en onongo obedo kweyo ma ki pim, ento i dwon aryo kiyweyo labongo pimo, calo ma ki nyutu iye i kweyo madwong maloyo bang Elija oketo i tho laporofeta pa Baal, ma otime i cer pa yub pa Herode. Nino pa yub pa Herode nyuto yub pa lobo me rwot ma abiro i porofesi pa Bibul, ma piny ka tho pa lobo me rwot ma onongo obedo anyim. United States onongo ocako rwodi i 1798, i tho pa lobo me rwot ma abic; kede i tho pa laporofeta pa Baal, nino pa yub pa lobo me rwot ma abiro obino. Lobo me rwot ma abiro eni, kiwaco calo lobo me rwot me apar pa tung bor pa Ahab, kede Herode, ma rwako cal pa lobo me rwot me apar pa tung bor pa Loma ma Kipagani.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

> Ki loc apar ma ineno i wi jange, gi pe bi hero dako malaya; gi bi weko ne pire keken ki law peke; gi bi cham ringo pa en, ki bi piyo ne ki mac. Pien Lubanga omedo i cwinya gi me tyeko mito pa en, ki bedo gi wii acel, ki miyo twero gi ki lobo gi i bot jange, paka lok pa Lubanga otyeko. Ki dako ma ineno en bur madit, ma tye ka bedo rwot i wi rwot me piny. Revelation 17:16–18.

Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.

Herod opoko wic me tyeko lagam ma oketo bot Salome, kede me miyo ne wi Yohana; lagam ne kityeko nyuto calo nyutu i nusu pa lobo me rwot ne. Rwodi apar pa United Nations, ka gikwero dako maceto, gipoko wic me miyo lobo me rwot pa gi ma abiro bot wi aboro, ma en pa wii abiro ma con. Gipoko wic i lobo me rwot ma kicwalo kacel Gomenti me piny weng ki Kanisa pa iye me piny weng. Ento lonyo en lonyo pa Latin, pe lonyo pa English, pien kityeko nyuto lonyo gi calo "dako" ma tye lalo "i wi rwodi." I lonyo pa Latin, ot gwoko nying pa dako, pe nying pa lacoo; kede nying pa lonyo man ma obedo aryo obedo jami ma tek i lok me poropita.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> "Rwodi, ladito, ki gavana giketo ikomgi cal me Antikristo, ki ginyutu calo dragoni ma ceto me lweny ki jo maleng—jo ma gigwoko cik pa Lubanga kede gi tye ki yie pa Yesu." Testimonies to Ministers, 38.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.

> Lok ma Isaya, wu Amoz, oneno ikom Yuda ki Jerusalem. Obedo ni i cawa me agiki, got pa ot pa Rwot obidong ber i wi gote, ki obiyero i malo maloyo gote matino; ki piny weng obiwoto bot ne. Ki jo mapol obiceto ki owaco ni, Bin, wal odonyo i got pa Rwot, i ot pa Lubanga pa Jakobo; obiwaleyo wa ikom yo mere, ki wanawoto i riyo mere; pien cik obiro aa ki Sayoni, ki lok pa Rwot obiro aa ki Jerusalem. ... I cawa meno mon abicel gibimako dichwo acel, gi waco ni, Wanabi nyuto kwon wa keken, ki wanabi cweno law wa keken; keken wek walube ki nying i, wek ogolo kwer wa woko. I cawa meno kal pa Rwot obedo maber ki maler, ki jami me piny obedo maber ki maler pi gi ma opuk woko ki Israel. Obedo ni gin ma odong i Sayoni, ki gin ma odong i Jerusalem, gilubo gi macer, ngat ngat ma ki coyo nyinggi i buk pa jo matye ki kwo i Jerusalem: Ka Rwot obiyeyo woko ywaya pa nyiri pa Sayoni, ki obipwoyo woko remo pa Jerusalem ki i tung iye, ki Lacwe me kero, ki Lacwe me mac. Isaya 2:1-3, 4:1-4.

Back to Articles