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

Buk me Daniel - Namba 145

Interpretation of Biblical Prophecy and Current Events: A Perspective on Modern Politics and Religious Symbolism

Yubu pa Porofesi pa Bibul ki gin ma tye katime kombedi: Neno pa polotiki me kare man ki simbolizim pa dini

Author

Jeff Pippenger

Published

March 19, 2024

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The religion of woke-ism (Sodom) and the politics of Communism (Egypt) rose up when the richest president announced his intent to run for president in 2015, and after he gave his political testimony, he was slain in 2020. The pope was slain prophetically in 1798, after he gave his satanic testimony for three and a half prophetic days. Yet God’s prophetic Word identifies that the pope prevails in his war with the dragon.

Dini me woke-ism (Sodomu) ki bolitiki me Komunizimu (Misiri) ocung malo ka pulezidenti ma ric loyo weng omiyo ngec i 2015 ni obiro yaro me bedo pulezidenti; piny ka oketo lok me bolitiki, gik ogengo i 2020. Paapa ogengo ma porofetik i 1798, piny ka oketo lok ma pa Setani pi nino ade ki kabiriyo ma porofetik. Ento Lok pa Lubanga ma porofetik nyutu ni Paapa oloyo i lweny pa en kwede diragoni.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Wod dano, med wiyi i kom Farao, Rwot pa Ijipt, ka inyutu lok ikom en, ki ikom Ijipt weng: Waco, ka iwaco ni, ‘Man aye ma Rwot Lubanga owaco; Nen, an atye ikom in, Farao, Rwot pa Ijipt, cok madit ma ocung i tung pi pa en, ma owaco ni, “Pi pa an en me an keken, ka an ocweyo ne pi an keken.”’ Ezekiel 29:2, 3.

Egypt is the great dragon, and the atheism of Pharaoh typified the atheism of the French Revolution, and the globalism of the twenty-first century. That globalism in the confines of the earth-beast of the twenty-first century is represented by the Democratic party. Ezekiel identifies that God is against Egypt, and further on in the chapter, Ezekiel identifies that God will give Egypt to the king of the north, who, in the passage is identified as Nebuchadnezzar, and who represents the counterfeit king of the north of the last days. The counterfeit king of the north is the papacy, and God identifies through Ezekiel, that God will give Egypt to the king of the north for the service that Nebuchadnezzar had provided as the rod of His chastisement. He identifies that He will give Egypt to the pope in the period when the latter rain arrives.

Misiri en aye dragoni madit, ki pe geno i Lubanga pa Farao oketo cal me pe geno i Lubanga pa Revoluson me Faranzi, ki bende oketo cal me globalisimu me cawa 21. Globalisimu man, i iye pa le pa piny me cawa 21, kimiyo cal ne ki Pati me Demokrat. Ezekiel nyutu ni Lubanga obedo ikom Misiri, ki dok anyim i dul man, Ezekiel nyutu ni Lubanga bimyio Misiri bot Rwot me Bore, ma, i coc man, kityeko nyutu ni en aye Nebukadneza, ki en calo Rwot me Bore ma pe tye atir me cawa me agiki. Rwot me Bore ma pe tye atir en aye papat, ki Lubanga, kubo Ezekiel, nyutu ni Lubanga bimyio Misiri bot Rwot me Bore pi tic ma Nebukadneza otiyo calo lat me yubu pa En. En nyutu ni bimyio Misiri bot Papa i kare ma kot me agiki obino.

> And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadnezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

> Ki obedo ni i mwaka me 27, i dwe me 1, i nino me 1 pa dwe, lok pa Rwot obino bot an, waco ni, Wod pa dano, Nebukaduneza rwot pa Babulon omiyo lwak pa iye otimo tic madit ikom Tiro: wi weng gicano, ki ceke weng gicoyo; ento pe ogamo nyutu me tic, lwak pa iye bende pe, pi Tiro, pi tic ma gitye otimo ikom en: Eyo, kamano Rwot Lubanga owaco ni; Nen, abimiyo piny me Misri bot Nebukaduneza rwot pa Babulon; ci obi cano jo mapol pa iye, ci obi golo kwer, ci gik ma obi golo i lweny; ci obedo nyutu me lwak pa iye. Amiyo ne piny me Misri pi tic ma otimo ikom en, pien gitye otimo pi an, owaco Rwot Lubanga. I nino meno abi miyo tung pa ot pa Isirayeli oyute, ci abimiyo in yab wic i tunggi; ci ginebino ngeyo ni an Rwot. Ezekiel 29:17-21.

The “day” that God causes “the horn of the house of Israel to bud forth” is September 11, 2001 when the latter rain began to sprinkle. At that time the Lord raised up watchmen saying “hearken to the sound of the trumpet” of the third woe, for He identified that God would “give thee the opening of the mouth in the midst of them.” In the “midst” identifies the period of time between the sprinkling of the latter rain which began on September 11, 2001, and which concludes at the Sunday law, when the Holy Spirit is poured out without measure. In the middle (the midst) of those two waymarks, two witnesses, or two horns would give their testimony, until they were both slain in the street in 2020.

Ceng ma Lubanga omiyo “loke me ot pa Isirayeli ocako oyuto” obedo ceng apar acel me Dwe Abongwen, 2001, ka koth me agiki ocake okudore oyot. I cawa meno Rwot ocero lagwogi, waci ni, “winyo dwon me loke” me peko adek, pien En onyutu ni Lubanga obi miyi “yabo me yap i tunggi.” “I tung” nyutu kare me cawa ma tye ikin ocako me koth me agiki ma ocake i ceng apar acel me Dwe Abongwen, 2001, ki otum i “cik me Sunday,” ka Tipu Maleng opore pe ki rwate. I tung pa alama aryo magi, jo mayaro aryo, onyo loke aryo, gibino yaro paka ne ginego gi weng i yor i mwaka 2020.

Before they were slain, they gave their testimony, and after they were slain, they were revived as the eighth, that is of the seven. They were slain by the dragon power of atheism (Egypt) and immorality (Sodom). For the service they had rendered to God, He promised to give them Egypt as their reward. When the king of the north captures the glorious land of the United States in verse forty-one of Daniel eleven, he then takes Egypt, for this is his payment for services rendered in God’s providential work.

Mapwod pe negogi, ne gimiyo lagamgi; ci bang’ negogi, ne gidwogo kwo calo aboro, ma obedo me abiro. Negogi ki teko me drakon pa atezim (Egypt) ki pa imoraliti (Sodom). Pi tich ma gicweyo ne bot Lubanga, owaco ni obimiyo gi Egypt calo nyutu pa tichgi. Ka Rwot me Bor omako piny ma ler me United States i coc 41 me Daniel 11, ci omako Egypt, pien mano obedo nyutu pa tich ma otime i tic me providens pa Lubanga.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Ai, Asuri, lat me kica na, ki lati ma i lwetgi en kica na. Abi cwalo ne bot piny ma lapii, ki bot jogi me kica na abi amiye cik, me golo jami pa lweny, ki me golo gin ma gibuto, ki me giluugi piny calo ribur me yoo. Yesaya 10:5, 6.

The Assyrian is the northern king, who represents the papacy, the counterfeit king of the north in the last days. Assyria and Babylon were used to bring judgment upon Israel, both the northern and southern kingdoms, due to their continuous rebellion.

Asiriani obedo rwot pa tung malo, ma nyutu Papasi—rwot pa tung malo ma ayela i kare me agiki. Asiriya ki Babulon gityeko tiyo kwede me kelo yubu i bot Isirael, lobo pa rwot me tung malo ki lobo pa rwot me tung piny, pi gonygi ma dong pire tek.

> “‘So was Israel carried away out of their own land to Assyria,’ ‘because they obeyed not the voice of the Lord their God, but transgressed His covenant, and all that Moses the servant of the Lord commanded.’ 2 Kings 17:7, 11, 14–16, 20, 23; 18:12.

> ‘Omiyo Isirael kicwalogi woko ki i pinygi kene, kicwalo gi bot Asuriya,’ ‘pien pe giwinyo dwon pa Rwot, Lubanga pa gi, ento gi balo lwak pa Rwot, kede gin weng ma Musa, lacoo pa Rwot, omiyo cik.’ 2 Kings 17:7, 11, 14-16, 20, 23; 18:12.

> “In the terrible judgments brought upon the ten tribes the Lord had a wise and merciful purpose. That which He could no longer do through them in the land of their fathers He would seek to accomplish by scattering them among the heathen. His plan for the salvation of all who should choose to avail themselves of pardon through the Saviour of the human race must yet be fulfilled; and in the afflictions brought upon Israel, He was preparing the way for His glory to be revealed to the nations of earth. Not all who were carried captive were impenitent. Among them were some who had remained true to God, and others who had humbled themselves before Him. Through these, ‘the sons of the living God’ (Hosea 1:10), He would bring multitudes in the Assyrian realm to a knowledge of the attributes of His character and the beneficence of His law.” Prophets and Kings, 292.

> I i peko ma pire tek ma omiyone i kom kabila apar, Rwot Lubanga onongo tye ki paro ma wii-ber ki kica. Gin ma pe onongo twero mede timo kungi i piny pa kwarogi, obi dwaro atimo ne ki ywayo gi i tung jogi ma pe gineno Lubanga. Paro pa En me waraga pa weng jo ma gunongo yero me nongo kica kun Lagwok pa dano weng myero dong otimore; ki i peko ma oterone i kom Israel, onongo ogoyo yoo pi tim ma maleng pa En me yaro ne bot jogi me piny weng. Pe obedo ni weng jogi ma gicako gi kicwalo woko onongo pe gidwogo cwinya. I tunggi tye jo mogo ma gubedo adada bot Lubanga, ki jo mapat ma gupoko wi piny i wang En. Kun jogi, ‘nyithindo pa Lubanga ma tye kwo’ (Hosea 1:10), obi kelo jo mapol tutwal i piny pa Asuri bot ngec me kit ma En obedo ki ber pa cik pa En. Prophets and Kings, 292.

The Lord employed the northern kings as His tool of judgment, and the principle in the Bible that He followed towards those northern kings was that they needed to be paid for services rendered.

Lubanga otiyo ki rwodi me bor calo gin pa Iye me bura, ci yore ma i Bibul ma En otim bot rwodi me bor meno en ni myero gi diyo pi tic ma gi otimo.

> And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

> Bed i ot acel acel, cemi ki minyi gin ma gimi botu; pien latic obedo ribe me dwogo pa tic ne. Pe i wiro ki ot-ot. Luka 10:7.

The Lord uses the papacy to punish the United States when they fill up their cup of probationary time at the soon-coming Sunday law, and His payment is that He gives Egypt to the papacy for services rendered. God’s prophetic Word is clear that Egypt is given to the papacy, and verses forty-two and three of Daniel chapter eleven, confirm this fact. The pope’s payment for services rendered is that he becomes the head that the ten kings lift up, and who rules over the worldwide image of the beast.

Rwot Lubanga tye atiyo ki twero pa Papa me goyo kum i United States ka gi opong kop pa kare me temo i cik me Sande ma bino macok, ki golo me tic pa En obedo ni En omiyo Misri bot twero pa Papa pi tic ma gitimo. Lok me poropheti pa Lubanga obedo terang’o ni Misri kimiyo bot twero pa Papa, ki lok 42 ki 43 pa lak 11 i Buk pa Daniel gimoko adaa man. Golo me tic pa Papa obedo ni en obedo wi ma rwodi apar giboyo malo, ki en olawo cal pa lacam ma i piny weng.

Trump prevails over the dragon powers, for he is the eighth head, that is of the seven, in the time of the image of the beast in the United States. The collapse of the Democratic party, the dragon power that slew Trump in 2020 is now happening. God’s Word never fails. The “straw that breaks the camel’s back” of the Democratic party is the false prophet of Islam. The attack of October 7, 2023, placed a wedge within its base of support that can only be attributed to the role of Islam angering and distressing the nations. This will be accompanied by further attacks, producing greater division, while uniting a class of citizens of the earth beast, who recognize the foolishness of the flood of illegal immigration that has been released by the forces of the dragon. It will also produce an economic crisis, though that crisis is already here.

Trump otyeko loyo twero pa nino madit, pien en wi me abicel adek, ma obedo i kom abicel aryo, i cawa pa cal pa le madit i Amerika. Poto pa dul me Democratic, twero pa nino madit ma ogoyo Trump piny i 2020, dong tye katime. Lok pa Lubanga pe obalo matwal. Gin mo matin ma ocweyo poto pa dul me Democratic en Nabi mape atir pa Islam. Atak me 7 Oktober 2023, oketo ryo i iye pa jo ma kongo ne, ma romo keken kicwako atir ni obedo tic pa Islam me miyo jo piny giyo cwiny ki turu. Man bino kacel ki ataki mukene, ma bi medo ryo dok madit, ento bi yuko kacel dul acel pa jo pa le me lobo, ma gingeno bewa pa pi madit me donyo i lobo labongo cik, ma kiweyo woko ki twero pa nino madit. Bene obino yubo peko me ekonomi, ento peko eno dong tye kany.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> Ci jaloko madit obilupe jo ni gin ma tye timo tic pa Lubanga aye gitye kelo timbe marac magi. Kit jo ma gi ocako kec pa Polo bibi miyo balgi weng i bot gin ma winyo-gi cik pa Lubanga obedo nyomo pire keken ikom jo ma balo cik. Bibinyutu ni jo tye goyo kuc pa Lubanga kun gi balo Sabati pa Sande; ni bal man okelo balo piny ma pe bibi juko nyaka gwoko Sande obiketo ki twero maber tutwal; ki ni gin ma gicwalo lok me cik ma angwen, ka mano gikwanyo ruŋo pa Sande, gin giyomo jo, gikengo gi ki dwogo i kica pa Lubanga ki i ber bedo pa piny. Ka mano, lok me piyo ma kitime con ikom lacoo pa Lubanga bibidoko ki doki, ki i kom adwogi ma rwate maber tutwal: ‘I kare ma Ahab oneno Eliya, Ahab owaco bot en ni, Itye in ma iyomo Israel? En owaco ni, Pe an ayomo Israel; ento in, ki ot pa wu, pien un uweko cik pa Rwot, in ilubo Baalim.’ 1 Kings 18:17, 18. Pien kec pa jo bibicoyo ki lok me piyo mape acel, gibidok timo ikom lamwogi pa Lubanga calo kit ma Israel ma okwero yore pa Lubanga otimo ikom Eliya. The Great Controversy, 590.

Sabbath-keepers are going to be identified as the reason “divine favor and temporal prosperity” have been removed. In describing this period that is just ahead of us, she refers to Elijah, and his interaction with Ahab. Their mutual accusations of one another took place before Mount Carmel. Temporal prosperity and divine favor are removed by escalating judgments, before the soon-coming Sunday law. The passage just cited refers to a series of events that occur during the Sunday law testing time, but there are two testing times. The image of the beast test that occurs within the confines of the United States, thereafter is repeated in the entire world. All the events described in the passage find a prophetic fulfillment in the history leading up to the soon coming Sunday law, and in the history of the world Sunday law crisis which follows thereafter.

Jo gwoko Sabat bi nyutu calo atera ma omiyo “kica pa Lubanga ki rwom pa lobo” kikweyo woko. I kwano kare man ma tye anyim wa, owaco ikom Elija, kacel ki kit me lokolokone kwede Ahab. Balo keken pa gi otime i wang Got Karmel. Rwom pa lobo ki kica pa Lubanga kigolo woko ki kwer pa Lubanga ma medo mede, pud i anyim me cik me Nino ma tye ka bino kuru. Lok ma okwaco kombedi tuko ikom racorac me gin matime i kare me temo pa cik me Nino, ento tye kare me temo aryo. Temo me cal pa lewic ma time i iye pa United States keken, ci dok kiloko odoco i lobo weng. Gin weng ma okwaco i lok eno nongo poro me porofesi i mukato ma tero i bot cik me Nino ma tye ka bino kuru, kacel ki i mukato pa bal madwong pa cik me Nino i lobo weng ma dok bino.

The first paragraph of Testimonies volume nine, which begins on page eleven, thus identifying NINE-ELEVEN, states: “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” As the narrative continues on, we find on page fourteen, “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.”

Paragraf me acel me Testimonies dul abongwen, ma ocako i pot-buk apar acel, ma kanyutu NINE‑ELEVEN, owaco ni: "Wan tye i kare me agiki. Alama me kare ma tye ka tumo oyot-oyot nyutu ni bino pa Kiristo tye macok atata. Nino ma wan tye iye tye matir ki madwong. Roho pa Lubanga tye kagweyo woko aa ki piny oyot-oyot, ento adaa. Kec ki oyo me kwero dong gipotone iye jogi ma gicayo ngwono pa Lubanga. Bal mapol i piny ki i pi, kit pa lwak ma pe kiketo maber, ki alaram me lweny, gin kelo paro cwiny madit. Gin giyaro ni jami ma ladwong loyo tye ka bino." Ka lok man mede anyim, wa nongo i pot-buk apar angwen, "Pe tye jo mapol, kata bene i tung jokwayo ngec ki jogi ma tye katic i cik pa lobo, ma giyie angeyo adaa gin ma oaa iye kit pa lwak ma tye kombedi. Jogi ma gikwanyo cing pa lobo pe gitye ki twero me turo bal me ketho cet, loki, bedo-mape, ki tic marac ma tye ka medo. Gitye ka temo pe kiromo me keto tic me bizinesi i kit ma ber ki matek. Ka dano bineny winyo maloyo kwanyo ngec me Lok pa Lubanga, gubinenyo lagam pa bal ma gigoyo cwinya-gi."

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.”

> Kitap Maleng tito kit ma piny bino bedo kakare mapwod pe i kare me dwogo me aryo pa Kristo. Ikom jo ma kun kwalo ki cital tye kacoco lonyo ma dwong, kiketo i Kitap ni: “Un ococo lonyo pi kare agiki. Nen, muko pa ludoko tic ma gikwanyo cemo i puroni, ma un kigwoko piny kwede bwola, tye ka tolo; kede dwonegi pa jo ma gikwanyo cemo odonyo i dwon pa Rwot ma Lwak. Un obedo i kweg i piny, ki i yot me kwo; un oju cwinyu, macalo i nino me yiko. Un ocimo ki oyiko ngat maber; ento pe owaro bot un.” Yakobo 5:3-6.

In the last days men are “struggling in vain to place business operations on a more secure basis.” The Democrats, their propaganda machine, and the globalist bankers are struggling in vain, and they are lying about the actual financial stability they claim the Biden administration has accomplished. One of the symbols of “the world just before Christ’s second coming,” is “men who by robbery and extortion” have “amassed great riches.” The three verses that preceded the verses from the book of James, that Sister White cited are:

I cawa agiki, dano tye ka tugo pe ki ber “me keto tic me cente i tango ma tek loyo.” Democrats, masin me propaganda pa gi, ki jo bank ma globalist, tye ka tugo pe ki ber; ki gi tye ka waco lok ma pe adier ikom bedo ma tek ma adier pa cente ma gi waco ni Gavumenti pa Biden otyeko otime. Cal acel me “piny ma pud piri dwogo bino pa Kristo me aryo,” obedo “dano ma kun golo ki tek ki ki kwayo cente ki cony” ma “gi otyeko oromo jami me lony madwong.” Nyig lok adek ma onongo piri nyig lok ma iwi buk pa James, ma Sister White ocito, obedo:

> Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. James 5:1–3.

> Kombedi, jo ma tye ki jami mapol, ililo ki i yel peko pi peko ma bi bino botu. Jami me wu oputu, ki le me wu ocame gi lageng me le. Zaabu ki feza me wu oyoto; yot me gi bi obedo lami i botu, ci obi can ringi me wu calo ni en mac. Wu ocobo jami ma wel maber pi nino me agiki. Yakobo 5:1-3.

A prophetic characteristic of the “last days” is when there are men that are recognized by their amazing wealth, which had been produced by fraud. Those men are in the news every day. That time is here. In that time the wealth of those world-bankers and billionaires is represented as gold and silver, that becomes rusted. Silver and gold do not rust, so the Scriptures are identifying something totally unexpected that happens to the wealth of the rich men in the last days, for their gold and silver is to become rusted. The harbinger of that economic crash occurred with the arrival of the third woe, on September 11, 2001. Islam of the third Woe is the east wind of Bible prophecy, and in the last days it is the east wind that sinks the economy, as represented by the ships of Tarshish.

Kit me poro pa 'kare me agiki' obedo ka tye jo ma ki ngeyo gi pi lony ma lamal loyo, ma ki cweyo ne ki bwok. Jo meno tye i ngec chieng ki chieng. Kare meno tye kany. I kare meno, lony pa jo me banki pa wang lobo kede jo ma tye ki lony madit loyo ki nyute calo dhahabu kede feza, ma gibedo opag. Feza kede dhahabu pe gi pag; ento Kitabu me Lworo Maleng tye ka yaro gin mo ma pe gineno odoco ma otime i lony pa jo ma tye ki lony madit ikare me agiki, pien dhahabu gi feza gi myero gubed opag. Nyutu me potope me cente meno otime ka 'Woe' adek obino, i dwe 11 me September, 2001. Islam pa 'Woe' adek obedo yamo me odii me poro pa Kitabu me Lworo, ci i kare me agiki en aye yamo me odii ma opoto tic pa cente, calo kityeko nyuto ki ngalo pa Tarshish.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Pien, nen, rwodi obed kacel; gi okato kacel. Gineno, ci gikwanyo cwiny; gicobo cwiny, ci gituro maber woko. Kany, lworo oguro gi, ki peko, calo peko me nyako ma tye ka yubo. In ibur boti me Tarshish ki yamo me tung Otur. Zaburi 48:4-7.

The globalists kings, billionaires and bankers are troubled with fear and pain when the east wind, which represents the escalating angering of the nations (as a woman in travail), that is produced by Islam of the third woe, sinks the ships of Tarshish. Islam is about to break the local and global economy and produce an economic and political environment that plays perfectly into the strengths of Trump, not the Democrats and globalists, for the dragon power is given to the eighth head, that is of the seven, for “services rendered”. God used Trump to stir up the entire realm of the Grecians, for God is now bringing about the circumstances where the entire world is to be divided into two classes.

Jo globalist, rwodi, jo ma rwate i bilion, ki jo me bank, gitye i lworo ki peko ka yamo me anyim, ma nyutu obur me cwiny ma tye ka medore i piny mapol (macalo nyako ma tye i peko me nywako), ma kimiyo ki Islam me woe ma adek, koyo boti pa Tarshish. Islam dong obino balo ekonomi pa kabilo ki me lobo ducu, kede kelo kit me ekonomi ki politiik ma rwate maber ki twero pa Trump, ento pe pa jo Demokorat ki jo globalist, pien twero pa dragoni omiyo i wii ma aboro, ma obedo me abiro, pi “tic ma otime”. Lubanga ojwako Trump me cwanyo lobo weng pa Jo Gerik, pien Lubanga kombedi tye ka kelo kite ma piny weng obino opobo i dul aryo.

The economic system that now is operated by the globalists was first introduced in the presidency of Woodrow Wilson, a Democrat that was elected by promising to keep the United States out of the impending First World War, but ended up as the president who presided over the First World War. Wilson is best known for pushing the League of Nations, the precursor to the United Nations. In his presidency the financial structure of the United States was given into the hands of the globalists, when Wilson gave the economic direction of the nation into the auspices of the Federal Reserve System in 1913.

Kit me tic me cente ma kombedi tye i kom gi ma tero rwom pa lobo weng, onongo oketo me acel i cawa me pulezidansi pa Woodrow Wilson, Demokrat ma kityeko yero ne kun lagam ni obigwoko United States ki woko ki bot Lweny pa Lobo me Acel ma obino, ento dong otyeko bedo pulezidant ma obedo i kom Lweny pa Lobo me Acel. Wilson dong ngat ma piny ngene ne madwong pi cwalo anyim ‘League of Nations,’ ma onongo obedo dul ma ocako i nyim ‘United Nations.’ I cawa me pulezidansi pa ne, yil me cente pa United States kityeko miyo ne i lwak pa gi ma tero rwom pa lobo weng, kun Wilson omiyo wot me tic me cente pa piny i kom ‘Federal Reserve System’ i 1913.

The prophetic characteristics of the president of the First World War, was his promise not to go to war, which was a lie. He was the leading historical figure promoting the one-world government of the League of Nations, and he presided over turning the finances of the United States over to the world bankers. He reigned from 1913 to 1921. In 1919, the third generation of Adventism, which is symbolized by compromise with the world, ran parallel with Wilson’s compromise with the world, for the two horns run parallel with each other. In the third generation of Laodicean Adventism they surrendered the control of their medical and educational systems into the hands of those outside their spiritual sovereignty. At the same time, Wilson surrendered the financial sovereignty of the United States to the globalist bankers, and he tirelessly worked, but failed, to surrender the United States’ political sovereignty to the globalists.

Kit porofetik pa Prisiden me Lweny me Dunia me Acel, obedo kica ma owaco ni pe obino i lweny, ma obedo bwola. En obedo dano ma oyiko madit i gin mukato me gin ma otime con, ma en otongo anyim tam me gavumenti me lobo acel pa League of Nations, ki en, ka lamedo, ocwalo lamedo pa cente pa United States bot latic banki me lobo. En ocung i cing ki 1913 okato i 1921. I 1919, jeneresyon ma adek pa Adiventisim, ma ki yaro calo ‘kompurais’ ki piny, otuk atir kwede kompurais pa Wilson ki piny, pien ruk aryo otuk atir kwede keken. I jeneresyon ma adek pa Adiventisim me Laodicea, gi ocwalo lamedo pa kit me daktari ki pa yubo ngec bot lwete pa gin ma tye woko ki twero me lamo pa gi. Ka cawa acel keken, Wilson bende ocwalo twero me cente pa United States bot latic banki pa globalist, ki en otiyo matek, ento pe onwongo olare, me cwalo twero me poritik pa United States bot globalist.

Wilson, as president during the First World War, represents prophetic characteristics which identify the Third World War. He represents a history where the Federal Reserve is involved in controlling the global economy in the direction which is best suited for the globalist agenda, not the sovereignty of America. He represents a president who is there when the New World Order finally achieves its goal in becoming the seventh kingdom of Bible prophecy, though their reign is short-lived. This fact is established upon two witnesses, for Wilson’s failed attempt to join the League of Nations after World War One, typified the United States joining the United Nations immediately after World War Two. On these two witnesses, the soon coming Sunday law, which brings national ruin in its wake, leads to the implementation of the United Nations as the one-world government the globalists have been pushing for since Woodrow Wilson’s presidency.

Wilson, calo Pirisident i cawa me Karo me Lobo Acel, nyutu kit me poropheti ma keto alama pa Karo me Lobo Adek. En bende nyutu lok me gin ma otime, ma iye Federal Reserve tye ka longo rwom me cente pa lobo weng i tung ma rwate maloyo ki agenda pa jo me lobo weng, ento pe ki lonyo piny pa Amerika. En nyutu pirisident ma tye ka nen ka Cik Manyen me Lobo i agiki dong otyeko mito gi me bedo lwak me abicel i poropheti pa Bibil, ento tyen me lonyo gi pite-pite. Gin man oketo atir i wi lami ariyo; pien temo ma pe otwero ma Wilson otemo me donyo i League of Nations bang Karo me Lobo Acel, otimo cal pa United States ma odonyo kakare bang Karo me Lobo Ariyo i United Nations. I wi lami ariyo man, Cik me Ceng’ Acaada ma obino cok-cok, ma kelo poto pa piny i cinge, omiyo kiketo i tic United Nations calo lonyo me lobo acel keken, ma jo me lobo weng tye ka tuki ne ki kare me pirisident pa Woodrow Wilson.

These prophetic characteristics must exist in the presidency of the eighth and final president, who is of the seven. Wilson was followed by Warren Harding a Republican, who ushered in the period called “the roaring twenties,” which led to the crash of 1929, which led to the Great Depression, which led to World War Two. Trump’s first presidency was the “roaring twenties,” and Biden is about to usher in the greatest depression in the history of the earth beast. That depression was typified by the crash of 1929, but also by the “panic of 1837” in Ellen White’s day.

Gamit porofetik man myero tye i cing pa purezidenti me namba 8, ma en ma agiki, ma en acel ikom 7. Inyim Wilson obino Warren Harding, Republican, ma okelo kare ma kilwongo ni "the roaring twenties," ma omiyo poto me 1929, ma omiyo Great Depression, ma omiyo World War Two. Cing pa Trump me purezidenti macek obedo "the roaring twenties," ki Biden dong tye ka kelo "depression" ma madit loyo weng i histori pa "earth beast." Depression eno onongo kigoyo calne ki poto me 1929, ento bene ki "panic of 1837" i kare pa Ellen White.

The depression of the 1830s in the United States is commonly referred to as the “Panic of 1837.” It was a severe economic downturn that lasted from 1837 to the mid-1840s, encompassing much of the 1830s decade. The Panic of 1837 was characterized by a financial crisis, bank failures, widespread unemployment, and a prolonged period of economic hardship.

Peko me cente madwong ma otime i United States i ikare me 1830 giluongo ni “Panic of 1837”. En obedo poto ma matek i kit cente, ma ocake i 1837 kendo obedo nyo i katikati me 1840s, ka ocwako i iye mapol pi ikare me 1830s. “Panic of 1837” onen calo: peko madwong me cente, bank mapol ogiko tic, bedo labongo tic ma opurom weng, kede kare ma olare me peko me cente.

The Panic of 1837 was triggered by a “Speculative Bubble,” as was the crash of 1929. In 1837, when the bubble burst, it led to widespread bankruptcies and financial losses. A series of bank failures occurred in the wake of the speculative bubble, leading to a loss of confidence in the banking system and widespread financial panic. A global economic downturn, exacerbated by a decline in international trade and a decrease in demand for American exports, contributed to the economic woes in the United States.

Paanik me 1837 kicako ne ki "Speculative Bubble"; kede bene poto me cente ma i 1929 kicako ne kwede. I 1837, ka "Speculative Bubble" ogoro, ne okelo poto me cente ma opur piny, kede golo cente mapol mapol. I cok pa "Speculative Bubble" ma oweko, poto me banka mapol otime, ma oketo ni gigeno i kit me tic pa banka ogol, kede paanik me cente ma opur piny. Poto me yore me tic ki cente i lobo weng, ma kicweyo pire tek ki poto i yub me bot lobo mapat kede poto i mito pi jami me cwalo woko pa America, omede me peko me cente i United States.

The crash of 1929, which marked the beginning of the Great Depression, was preceded by a speculative bubble in the Stock Market. During the 1920s, there was a period of economic prosperity in the United States, known as the Roaring Twenties, characterized by rapid industrial growth, technological innovation, and widespread optimism. During this time, speculation in the Stock Market soared, fueled by easy credit, margin trading (buying stocks with borrowed money), and speculative buying of stocks on the basis of anticipated future price increases rather than underlying value. Stock prices rose to unsustainable levels, far exceeding the intrinsic value of the companies they represented.

Poto me mwaka 1929, ma nyutu cako me Great Depression, pa anyim en onongo tye babu me poyo i Stock Market. I 1920s, i United States onongo tye kare me rwom pa cente, ma kimiyo nying ni Roaring Twenties, ma ki yaro ne ki dongo ma riri me industri, yubu manyen me teknoloji, ki geno maber ma opog piny. I kare man, poyo i Stock Market omede matek tutwal, ma kityeko yubu ne ki credit ma yot, margin trading (cayo stocks ki cente ma kiwoto), ki cayo stocks me poyo kun pako i geno ni rwom me anyim bi medo, to pe i value ma iye. Rwom me stocks omede i rwom ma pe twero bolo, ma okato maloyo ber ma iye keken pa kampuni ma gin tye ka nyutu.

From March, 2000 to October 2002 the “dot-com bubble” burst. September 11, 2001 was embedded within that economic crash. Then the housing bubble burst in 2008, which was called the Global Financial Crisis or the Great Recession.

Ki dwe me March 2000 nyaka October 2002, “dot-com bubble” opoto. Ceng 11, dwe me September 2001, obedo iye poto pa ekonomi eno. Ci dong “housing bubble” opoto i 2008, ma kikwayo ni “Global Financial Crisis” onyo “Great Recession.”

Leading up to the Sunday law the temporal prosperity of the citizens of the United States is removed. The removal of temporal prosperity occurs during the sealing time of the one hundred and forty-four thousand. The first waymark of the sealing time was embedded in an economic crash. September 11, 2001 was the empowerment of the third angel, and when that very same angel arrived in 1844, that history was embedded in an economic crash. 1844 typifies the soon coming Sunday law, and September 11, 2001 is the beginning of the period of the sealing. Jesus always illustrates the end of a thing with the beginning of a thing. The crash of 1929 preceded and led to the Second World War.

I kare ma rwate ikom cako me Cik me Ceng Abicel, bedo maber me piny pa jo United States of America kikwanyo woko. Kwanyo woko man tye i cawa me keto lacim pa jo 144,000. Alama me yoo ma acel pa cawa me keto lacim onongo kiketo iye poto me ekonom. Nino September 11, 2001 onongo obedo miyo teko bot Malak ma adek; kacce malak en keken obino i 1844, tari en onongo kiketo iye poto me ekonom. 1844 timo cal me Cik me Ceng Abicel ma tye ka bino con, kede September 11, 2001 obedo acaki me cawa me keto lacim. Yesu kare keken nyutu agiki pa gin ki acaki pa gin. Poto me ekonom me 1929 onongo oyedo anyim kede okelo bot Lweny me Piny ma aryo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “There has been a slothful neglect, and a criminal unbelief among us as a people which has kept us back from doing the work God has left us to do in letting our light shine forth to those of other nations. There is a fearfulness to venture out and to run risks in this great work, fearing that the expenditure of means would not bring returns. What if means are used and yet we cannot see that souls have been saved by it? What if there is a dead loss of a portion of our means? Better work and keep at work than to do nothing. You know not which shall prosper this or that. Men will invest in patent rights and meet with heavy losses, and it is taken as a matter of course. But in the work and cause of God, men are afraid to venture. Money seems to them to be a dead loss that does not bring immediate returns when invested in the work of saving souls. The very means that is now so sparingly invested in the cause of God, and that is selfishly retained will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” The True Missionary, January 1, 1874.

> Obedo tye apuru me golo woko, kede pe yie ma kwac i tung wa macalo lwak, ma otyeko weko wa piny ki timo tic ma Lubanga oweyo ni wa otimo—me weko ler wa orweny bot jo i piny mapat. Tye bworo me wego woko ci keto cing i keco i tic ma dit man, kun gubworo ni golo cente pe bino kelo dwogo. Ka cente kigolo, ento pe wa neno ni cwinyo otyeko ogwoko ki ne, bino bedo ngo? Ka pud tye goro ma otho i but cente wa, bino bedo ngo? Ber tii i tic ci mede i tic, loyo bedo pe i timo gin mo keken. Pe i ngeyo en mo ma bino tyeko maber, eni onyo en. Jo bino cako cente i twero pa patent, ci gubedo gi goro madit, ci gineno mere keken. Ento i tic ki bedo me Lubanga, jo tye ka bworo me wego woko. Cente nen botgi calo goro ma otho ma pe kelo dwogo con con ka kigolo i tic me gwoko cwinyo. Cente ma kombedi ki golo ne kun macokcok i adwogi me Lubanga, kede ma gikwanyo pire kene, i kare manok, gubino gicwalo kacel ki sanamu weng bot moles ki bats. Cente bino piny i welo ne citen citen, ka adaa me gin pa kare ma pe giko oyabe bot wang ki cwiny pa dano. The True Missionary, January 1, 1874.

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