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# The Book of Daniel - Number One-Hundred and Thirty-Six

Kitap pa Daniel - Namba mia acel ki apar adek abicel

The Prophetic Transition of Republicanism and Protestantism: From Death to Resurrection

Dwoko ma janabic pa Repablikanizim ki Purotesitantisimu: Ki i Tho bot Dwogo i Kwo

Author

Jeff Pippenger

Published

March 14, 2024

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There is a transition of both the Republican and the true Protestant horn of the earth beast that began in the year 2020. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain on November 3, 2020. According to Revelation chapter eleven, after three and a half symbolic days they will once again stand upon their feet. When they stand, the true Protestant horn will transition from Laodiceans to Philadelphians. They will have been taken out of a church, and brought into a movement. They have been taken out of the experience of the seventh church, into the experience of the sixth church. They have become the eighth, that is of the seven.

Tye lok me law aryo me le pa piny — pa Republican ki pa Protestant ma adier — ma ocako i higa 2020. Law pa Protestant ma adier ocoyo i July 18, 2020, ki law pa Republican ocoyo i November 3, 2020. Kityo ki Revelation pot 11, inge ceng 3½ me alama, gin dok bime tungu i tininge gi. Ka gi tungu i tininge, law pa Protestant ma adier bime loko ki i Laodiceans dok odonyo i Philadelphians. Bityeko kwanyogi woko ki i kanisa, dok bityeko kelogi i movement. Bityeko kwanyogi woko ki i kit me kanisa me 7, dok bityeko kelogi i kit me kanisa me 6. Gin dong obedo me 8, ma aye pa 7.

The movement at the beginning of Adventism was the Philadelphian movement, and the Philadelphian movement is restored at the end. The work of the three angels of Revelation chapter fourteen, began as a movement, and it will end as a movement. The Philadelphian movement, represented by the sixth church of Philadelphia died in 1856, and beginning at the end of July in 2023, it is now being resurrected as the eighth, that is of the seven.

Muvimenti i cako me Adventism obedo Muvimenti me Philadelphian, ki Muvimenti me Philadelphian obedo odwokore ik agiki. Tic pa malaika adek me Buk me Nyutu chapta apar angwen ocako calo muvimenti, ki obi giko calo muvimenti. Muvimenti me Philadelphian, ma ki nyutu ne ki Kanisa ma abicel me Philadelphia, otho i 1856, ki kacako ik agiki me dwe July me 2023, dong tye ka dwoko ne i kwo odoco calo aboro, ma obedo me abiro.

In the same history, the Republican horn is experiencing a parallel death and resurrection, with the sixth president since Reagan at the time of the end in 1989 becoming the eighth president, who is of the seven. The process of transitioning for the Republican horn is represented by its merging together with the horn of apostate Protestantism, which is spiritual fornication and the image of the beast. The Republican horn becomes the eighth, that is of the seven, for it represents an image of the beast of Catholicism, that is the eighth head, that is of the seven heads, in Revelation chapter seventeen, and in Daniel chapter two.

I rek acel me gin matime, twol me Republican tye ka poyo tho ki dwogo kwo maromo, kun Presiden ma abicel ki i cawa pa Reagan i kare me agiki i 1989 odoko Presiden ma aboro, ma en me i abiro. Yore me loko pa twol me Republican tye kityo ne ki kanyo kacel ki twol pa Protestantism ma okwero adwogi, ma obedo yweyo me cwiny ki cal pa beast. Twol me Republican obedo ma aboro, ento me i abiro, pien en cal pa beast pa Catholicism, en wi ma aboro, ma ento me i wi abiro, i Revelation chapta apar abiro, ki i Daniel chapta aryo.

The political transition of the horn of Republicanism is represented in the period of preparation from 1776 unto 1798. That prophetic period is a necessary key to recognize the unsealing of the hidden secret of Nebuchadnezzar’s image of the beasts. That period of preparation is represented by the period of a thirty-year preparation for both Christ and the antichrist.

Yubo me kit cing pa tung me Ripablikanizimu kimiyo cal i kare me yaro ki 1776 nyaka i 1798. Kare me lunabi eno obedo lagu ma mite me ngeyo golo sili pa sekreto ma ocano pa cal pa Nebukadneza me le me lee. Kare me yaro eno kimiyo cal kwede kare me yaro me mwaka piero adek pi Kristo kacel ki Antikristo.

The sealing time from September 11, 2001 unto the soon coming Sunday law is the prophetic period where the effect of every vision is accomplished. It represents the period that ends with the papacy returning to the throne of the earth as the eighth kingdom, that is of the seven, at the hour of the “great earthquake” of Revelation chapter eleven. It has therefore been typified by the period that preceded the first time the papacy was enthroned in 538. In 538 the papacy passed a Sunday law at the Council of Orleans, identifying the end of the thirty years of preparation, and typifying the soon coming Sunday law. Jesus never changes, so there must be a period that precedes the Sunday law where the deadly wound is healed, as there was the first time the papacy was enthroned.

Kare me keto girany, mokicako ki September 11, 2001 nyaka cik me Sande ma obino cokki, obedo kare porofetik ma i iye tyeko pa neno weng otyeko. Onyutu kare ma giko ne tye kun Paapasi dok cen i komu pa piny, macalo lobo pa rwot me aboro, ma obedo ki abito, i cawa me “goro madit” me Kitap Revelation gita apar acel. Pien kamano, kigoyo ne calo kare ma onongo obino anyim i cawa ma Paapasi ne kiketo i komu i 538. I 538 Paapasi oketo cik me Sande i Kacel pa Orleans, ma onyuto agiki pa mwaka apar adek me yubu, ki onyuutu ne calo cik me Sande ma obino cokki. Yesu pe loke, ento myero obedo kare ma obino anyim pa cik me Sande, ma i iye rwate ma kwalo kwo kicoyo, macalo ne onongo obedo i cawa me acel ma Paapasi ne kiketo i komu.

That period is represented by the histories associated with the waymarks of the years 508, 533 and 538. In the year 508 the period of preparation, or the setting up of the papacy began. The fourth kingdom of pagan Rome, a dragon power, had been subdued, and in 533, Justinian decreed that the papacy was the “head of the churches, and also the corrector of heretics.” All that was left in order for the papacy to take control in 538, was the removal of the Goths from the City of Rome, and that took place in the year 538. That thirty-year line of history ran parallel to the birth of Christ, that was followed by the ministry of John, that led to the empowerment of Jesus as the Messiah at His baptism.

Kare meno kinyutu ki lok me gin matime ma orwate kwede alama me yore pa higni 508, 533 ki 538. I higni 508 ocako kare me yubu, onyo cweyo twero pa Paapa. Lobo pa rwot ma me angwen pa Ruma pa jo ma pe gikwedi Woro, ma twero pa “drakon”, kityeko loyo ne; ci i higni 533 Justinian ocweyo cik ni twero pa Paapa obedo “ladit pa kanisa weng, kacel ki lakwero pa jo me bal i yore.” Gin weng ma ocoke keken, wek twero pa Paapa medo twero i higni 538, obedo kwanyo Goth ki i Ruma; ci mano obedo i higni 538. Rek me lok pa higni apar adek meno otye pire kany ki nywalo pa Kirisito, ma dong opoto ki tic pa Yohana, ma otero i yubo Yesu ki twero macalo Mesia i yiko pi pa ne.

The period of preparation in the history of Christ runs parallel with the sealing time, and it addresses the internal line of the Protestant horn, while the period of preparation for the antichrist addresses the external line of the Republican horn. Those two periods provide two witnesses of September 11, 2001, October 7, 2023, and the soon coming Sunday law. One period is emphasizing the external and the other the internal testimony of the sealing time of the one hundred and forty-four thousand.

Kare me pireparasyon i histori pa Kiristo tye ka wot kacel ki cawa me keto ratiro, ka romo cing, ki omako rek ma iye pa okang pa Protestant; ento kare me pireparasyon pi Antikiristo omako rek ma i woko pa okang pa Ripablikan. Kare aryo eni gi miyo janeno aryo ikom 11 me September, 2001, 7 me October, 2023, ki cik me Sande ma obino macok. Kare acel tye ka miyo dwong bot lok me janeno ma woko, ki kare mukene tye ka miyo dwong bot lok me janeno ma iye ikom cawa me keto ratiro pa 144,000.

The work of John, as the voice in the wilderness who prepared the way for the Messenger of the Covenant, paralleled the decree of Justinian that prepared the way for the man of sin, who is the messenger of the covenant of death. October 7, 2023 was the warning of what is going to happen when the Sunday law is enforced, as it was in 538. October 7, 2023 parallels 533 in the period of preparation for the first time the papacy was placed on the throne of the earth. It is the warning that at the soon-coming Sunday law, as in 538, the pope will once again become both the head of the churches, and also the corrector of heretics. It is also the warning of the escalating warfare of Islam of the third woe.

Tic pa Yohana, macalo dwon i cawa ma oyubu yo pi Malak me Kica, ocok ki cik pa Justinian ma oyubu yo pi Dano me Kwer, ma obedo malak me kica me tho. Ceng 7 me Okitoba, 2023 obedo kwena pa gin ma bino time ka kigoyo cik me Sande ki teko, macalo i 538. Ceng 7 me Okitoba, 2023 ocok ki 533 i kare me yubu pi kare me acaki ma twero pa Papa kicwalo i kom me piny. En obedo kwena ni ka cik me Sande ma matye kabino, macalo i 538, Papa dok bino bedo ladit pa kanisa weng, kadong bende dok bino bedo lakiwiro pa jo heretiki. En bende obedo kwena pi lweny ma tye ka med-ki-med pa Islam me peko ma adek.

It is the warning identifying Islam (tidings of the east), and the warning of the restoration of the pope (tidings of the north). That warning coincides with the work of the messenger who prepares the way in the last days, for the Messenger of the Covenant, who is to then enter into covenant with the one hundred and forty-four thousand.

En aye ngec me ciko ma nyutu Islam (ngec ma aa ki tung anyim), kede ngec me ciko me dwogo bedo pa Paapa (ngec ma aa ki tung lacam). Ciko meno rwate ki tic pa lalam ma oyubu yo i kare me agiki, pi Lalam me Diyo, ma dong obi donyo i diyo ki 144,000.

The three periods of preparation (the thirty years of Christ and the antichrist, and the sealing time), are also typified by the period of 1776 unto 1798. The ending of the earth beast has a specific period which precedes its ending as the sixth kingdom of Bible prophecy, therefore, the beginning of the earth beast as the sixth kingdom of Bible prophecy must have a prophetic period that precedes the beginning of that kingdom. Alpha and Omega always illustrates the end of a thing, with the beginning of a thing.

Kare adek me yubo (mwaka apar adek pa Kristo ki pa Antikristo, ki kare me gudo), bene giyaro kit calo kare me 1776 dok i 1798. Agiki pa lewic me piny tye ki kare ma pire tek, ma tye i anyim agiki pa ne calo lwak ma abicel i porofesi pa Bibilia; eka, acaki pa lewic me piny calo lwak ma abicel i porofesi pa Bibilia, myero obed ki kare me porofesi ma tye i anyim acaki pa lwak meno. Alfa ki Omega jwijwi nyutu agiki pa jami ki acaki pa jami.

1776, 1789 and 1798 represent September 11, 2001, October 7, 2023, and the soon-coming Sunday law. From 1776 unto 1798 the prophetic preparation of the setting up of the sixth kingdom was accomplished, just as the years 508, 533, and 538 represented the preparation of the setting up of the fifth kingdom. They must have these same prophetic characteristics, for the sixth kingdom is to be the image of the fifth kingdom.

1776, 1789 ki 1798 rwate ki September 11, 2001, ki October 7, 2023, ki cik pa Sande ma bino ceken. I kare ma i higa 1776 dok i 1798, yubu me poro pi keto lwak me abicel otyeko, keken calo kit ma higa 508, 533 ki 538 rwate ki yubu me keto lwak me abic. Myero gin bed ki kit me poro ma rwate kacel magi, pien lwak me abicel myero obed cal pa lwak me abic.

The thirty years of Christ’s preparation leading to His baptism represent the same period, for when Christ came to confirm the covenant for one week, beginning at His baptism, He was setting up His kingdom of grace. In setting up His kingdom of grace in those seven years, He shed His blood to confirm that kingdom, and in so doing, He left the example of when He would set up His kingdom of glory. That kingdom of glory is the kingdom of Daniel two, that is represented as a stone that is cut out of a mountain without hands. That kingdom Sister White informs us is set up during the latter rain, and the latter rain began on September 11, 2001.

Mwaka 30 me yubo pa Kristo ma okelo en bot baptiismo pa en, gin nyutu kare maromo kende; pien ka Kristo obino me mokwoko nywom pi sabiti acel, kacako ki baptiismo pa en, obedo okete Dul me Ngwono pa en. I kare me keto Dul me Ngwono pa en i mwaka 7, oyuto remo pa en me mokwoko dul eno, kacel ki man owecco cal me kare ma obin okete Dul me Dwong pa en. Dul me Dwong eno obedo Dul me Daniel 2, ma ki nyutu calo kidi ma ocweyo aa i got mape ki lwete. Dul eno, Sister White omiyo wa ngec ni kikete i kare me Kot me Agiki, ki Kot me Agiki ocako i ceng 11 me September, 2001.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Koth me agiki tye ka bino bot jo ma maleng; dong gin weng bimeko ne macalo ma con.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> "Ka malayika angwen gubiweko, Krisito obi keto teko me rwot pa en. Pe ngat mo keken nongo koth pa agiki, ento jogi ma tye ka timo weng ma gi twero. Krisito obi miyo wa kony. Ngat weng romo bedo joloyo ki ngwok pa Lubanga, kun remo pa Yesu. Polo weng tye ki cwiny ikom tic. Malayika bene tye ki cwiny." Spalding ki Magan, 3.

On September 11, 2001 the four winds, which are represented as an angry horse (Islam) were released, and then held in check, while the one hundred and forty-four thousand are being sealed. 1776, 1789 and 1798 represent the period of the sealing of the one hundred and forty-four thousand, and the three dates represent legal enactments that led to the sixth kingdom of Bible prophecy being established. The second date of 1789 identifies the Constitution of the United States, and therefore it was the message that identified the Constitution as the twofold power that was to arrive in 1798, just as 533 was the announcement of the twofold power that would arrive in 538, and as John the Baptist announced the twofold power which would arrive at Christ’s baptism.

I ceng 11 me September, mwaka 2001, yamo angwen, ma kimiyo gin calo faras ma otuk (Islam), kigonyogi woko, ento potem kikwatogi, kun jo 144,000 gutye ka kiryenyogi. 1776, 1789 ki 1798 tye calo kare me ryenyo pa jo 144,000; ki ceng adek meno tye calo ket pa cik ma omiyo kiketo lwak ma abicel i lok pa laloc me Bibul. Ceng ma aryo, 1789, onongo onyutu Constitution pa United States; ci en ne wac ma onongo onyutu Constitution calo twero me aryo ma onongo myero obino i 1798, calo kit ma 533 onongo obedo wac me nyutu twero me aryo ma myero obino i 538, ki calo Yohana Batisita onongo ogoyo wac pa twero me aryo ma myero obino i lubalo pa Kristo.

The two powers that make up the twofold power of Christ was His example that divinity combined with humanity does not sin. The two powers that make up the twofold power of the antichrist was his enthronement as the head of the churches, and his enthronement as the corrector of heretics. The two powers of that make up the twofold power of the earth beast are the two horns of Republicanism and Protestantism.

Twero aryo ma gicweyo twero mar aryo pa Kristo obedo yaro pa En ni kit pa Lubanga ma kigoyo kacel ki kit pa dano pe timo richo. Twero aryo ma gicweyo twero mar aryo pa Antikristo obedo kiketo ne i kom rwot calo wi pa kanisa weng, ki kiketo ne i kom rwot calo ngat ma nyoyo joma tero tam ma pe atir. Twero aryo ma gicweyo twero mar aryo pa lewic me piny obedo lat aryo pa Ripablikanizim ki Protestantanizim.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.” The Great Controversy, 441.

> "'En bene ne tye ki twegi aryo macalo lami.' Twegi ma calo lami nyutu lutino, bedo pe ki bal, kede lego, ma rwate maber me nyutu kit pa Piny Amerika ma kacel ka ki yaro ne bot nabi calo 'bino pye' i 1798. I wi jo-Kristo ma mokwongo ogoro woko i Amerika kede gudo kabedo me gwok ki tyek pa rwot kede pe-yweyo pa jolela, ne tye gi mapol ma gicamo me cako gamente i kato ma bor me twero me lobo kede twero me yie. Tamgi onongo oywako kabedo i Declaration of Independence, ma nyutu ada madit ni 'dano weng kicweyo gi ma rwate' kede ni kicano gi twero ma pe romo kwanyo woko me 'kwo, yweyo, kede yaro bedo ma kany.' Kede 'Constitution' bene gwoko bot jo twero me lubo gi kene, kun lono ni jolwak ma ki yero gi ki lote pa jopiny myero gi tero cik kede lubo gi. Yweyo me yie bene ki mino, kun dano acel acel yweko me woro Lubanga malube ki mito pa cwinyne. Republicanism kede Protestantism obedo yore ma pire tek me piny. Yore man aye kigamo me twero kede bedo maber pa en. Jo ma ki yubo kede ma kigoyo piny i lobo weng me jo-Kristo gitero wanggi i piny man ki mito maber kede gen. Miliyoni mapol gi yaro bute ne, kede Piny Amerika ma kacel opongo malo dok obedo i kabedo i tung piny ma ki twero madit loyo i piny." The Great Controversy, 441.

1776, 1789 and 1798 represent three histories that emphasize that the eighth, is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents the publication of the Constitution and the History of the Articles of Confederation. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 ki 1798 nyutu lok me mukato adek ma gitye ka miyo dwong ni namba 8 obedo me 7. 1776 nyutu cwalo “Declaration of Independence,” ki lok me mukato pa “First and Second Continental Congresses.” 1789 nyutu cwalo “Constitution” ki lok me mukato pa “Articles of Confederation.” 1798 nyutu cwalo “Alien and Sedition Acts,” ki cako pa lamwong me piny macalo piny pa rwot me namba 6 me lok me lanen pa Baibul.

The First Continental Congress occurred in 1774, and was a pivotal institution in the early history of the United States, serving as a governing body during the American Revolutionary War. The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and convened in Philadelphia from September 5 to October 26, 1774. Peyton Randolph was the first president of the meeting from September 5 to October 22, and then Henry Middleton presided for the next five days until October 26, 1774.

Kongres Kontinental me acel otime i 1774, ki ne obedo dul me lalo ma rwate tutwal i acaki me gin-lok me Yunit Stet me Amerika, ka tye ka tic calo dulo me lalo i cawa me Lweny me Yubu Piny me Amerika. Kongres me Kontinental gibedo i kare aryo me porofetik: me kongres me acel, ki me kongres me agiki. Kongres Kontinental me acel ne tye ki purezidenti aryo, ki gikube i Philadelphia ki i 5 me September nyo i 26 me October, 1774. Peyton Randolph ne obedo purezidenti me acel pa kube ki i 5 me September nyo i 22 me October; ci Henry Middleton oketo kiti pi nino abic malubo nyo i 26 me October, 1774.

The Second Continental Congress occurred from 1775 until 1781. The Second Continental Congress had six presidents during its existence. Peyton Randolph presided as president from May 10, 1775 until May 24, 1775. He was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses.

Kongres Kontinental me Aryo otime cako ki 1775 nyaka 1781. I kare ma tye ne, Kongres Kontinental me Aryo onongo obedo ki Purezidenti 6. Peyton Randolph onongo obedo Purezidenti cako ki 10 May 1775 nyaka 24 May 1775. En onongo obedo Purezidenti me acel me Kongres Kontinental me Acel, ki bene me Kongres Kontinental me Aryo. I kare weng ma Kongres Kontinental me Acel ki me Aryo tye ne, gin Purezidenti weng onongo obedo 8.

The second president of the Second Continental Congress was John Hancock, and Hancock presided from May 24, 1775 until October 31, 1777. Henry Laurens presided from November 1, 1777 until December 9, 1778. John Jay presided from December 10, 1778 until September 28, 1779. Samuel Huntington presided from September 28, 1779 until July 9, 1781. Thomas McKean presided from July 10, 1781 until November 4, 1781.

Piresident ma ariyo pa Kongres Kontinentol ma ariyo obedo John Hancock. Hancock otiyo calo Piresident ocako i May 24, 1775, nyaka i October 31, 1777. Henry Laurens otiyo calo Piresident ocako i November 1, 1777, nyaka i December 9, 1778. John Jay otiyo calo Piresident ocako i December 10, 1778, nyaka i September 28, 1779. Samuel Huntington otiyo calo Piresident ocako i September 28, 1779, nyaka i July 9, 1781. Thomas McKean otiyo calo Piresident ocako i July 10, 1781, nyaka i November 4, 1781.

Peyton Randolph was the first president of both the First and Second Continental Congresses. This identifies that during the two periods of the Continental Congresses there were eight presidents, but the president that was the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was of the seven men who were presidents, but as Randolph presided twice in that history, he also represents the eighth, that was of the seven.

Peyton Randolph obedo pirisidenti mokwongo pa Kongres me Kontinental ma acel ki pa ma aryo. Man nyutu ni i kare aryo me Kongres me Kontinental ne tye pirisidenti aboro; ento pirisidenti ma ne obedo mokwongo i kare acel kacel ki i kare aryo en ngat acel keken. Kadong, ata ka ne tye kare aboro me kom pirisidenti, ento gin pirisidenti abiro keken. Pirisidenti mokwongo obedo acel i gin ngat abiro ma ne gin pirisidenti; ento, pien Randolph otur kom pirisidenti aryo i histori meno, en keken bende omako kare ma aboro, ma okwako i bot gin ngat abiro keken.

In the history of the Continental Congresses, the Revolutionary War was managed by the Congress. For this reason, George Washington was never a president in that period, for he had been appointed as the first Commander and Chief over the military.

I kit ngec pa Kongresi me Kontinental, Lweny me Revoluson kityeko lobo ne ki Kongresi. Pien kamano, George Washington pe obedo purezidenti i kare meno, pien kityeko yero ne macalo Ladwong me Lweny mukwongo ma loyo tic me lweny weng.

Being the first president of both periods Randolph represents two witnesses typifying the first actual president, who was George Washington. Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, but also that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven.

Ka obedo Purezidenti me acel i kare aryo weng, Randolph nyutu lami aryo ma timo calo Purezidenti me atir ma acel, ma en George Washington. Randolph, cal pa Washington, nyutu woko weng kite pa janabi pa Randolph, Purezidenti me acel, ento bende nyutu ni Randolph obedo aboro, ma obedo ki i abiro. En aye ni George Washington, calo Purezidenti me acel kede Komanda-in-Chif me acel, bende i kit pa janabi obedo aboro, kede obedo ki i abiro.

Jesus illustrates the end of a thing with the beginning, so the last president and Commander and Chief will be the eighth, that is of the seven. This prophetic fact is established in the history of the First and Second Continental Congresses which is represented by the date of the first waymark of 1776, and publication of the Declaration of Independence.

Yesu nyuto agiki pa gin ki caki; ka kamano, ladit pa lobo ma ogiko, ki Commander-in-Chief, obedo me 8, ma obedo ki bot 7. Gin adier me porofeti man oketo rwatte i riko me Kongires me Kontinent me acel ki me aryo, ma kinyutu ne ki lalang me yo me acel pi 1776, ki cwalo pa Declaration of Independence.

The waymark of 1776 typifies September 11, 2001, and the Patriot Act, where American independence was placed under the authority of Roman law, and no longer under English law. It marks the beginning of the prophetic period that prepares the way for the papacy to once again take the throne of the earth at the soon-coming Sunday law.

Alama me yo me 1776 onongo nyutu calo Nino apar acel me Dwe Abicel 2001, ki ‘Patriot Act’, ma i iye kiceto laloc pa Amerika i twero pa cik me Roma, pe dong i twero pa cik me Ingilani. En keto alama pi cako me kare porofetik ma tero yo pi Papasi me dok bedo i kom pa piny i kare me cik me Sande ma bino macok.

As with the prophetic period represented by 1776, the prophetic period represented the history from the conclusion of the Second Continental Congress in 1781 to 1789, which is the date that identifies the waymark associated with the publication of the Constitution. In that history there were also eight presidents. The history of 1781 to 1789 is the history of the Articles of Confederation. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification of the Constitution in 1789.

Macalo ki kare me porofeti ma 1776 onyutu, kare me porofeti onyutu lok me con, cokki ki otum pa Kongres pa Kontinent me aryo i 1781, paka i 1789; 1789 obedo nino dwe ma nyutu alama me yoo ma okube ki cwalo coc pa Konsititusyon. I lok me con meno bene tye Prezident aboro. Lok me con pa 1781 paka 1789 obedo lok me Articles of Confederation. Articles of Confederation onyutu Konsititusyon me acel; ento bedo ma rwenyo pa Articles of Confederation omiyo kigolo woko, ci gityeko ratifikesyon pa Konsititusyon i 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the two Continental Congresses, and one who was also a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

I kare meno, purezidenti abic adek ogamo ki purezidenti abic aryo ma pe obedo purezidenti i gin matime con pa Kongres Kontinental aryo, kede acel ma bende obedo purezidenti i kare porofetik ma acel. John Hancock otime tic i weng aryo: i Kongres Kontinental ma aryo, ka kede i kare ma “Artikol me Konfederesyon” onyutu. I rwom porofetik, tye keken lacoo abic aryo ma obedo purezidenti i kare pa Kongres Kontinental aryo; omiyo, i porofetik John Hancock obedo acel i tung abic adek i kare pa Artikol me Konfederesyon, ento bende obedo acel i tung lacoo abic aryo pa kare mukato con. Omiyo, en obedo me abic adek, ma obedo i tung lacoo abic aryo.

The second prophetic period, represented by 1789, also had a president (Hancock) who was the eighth, but of the seven, as was Payton Randolph in the first prophetic period represented by 1776. 1789 aligns with and represents the January 6, 2021 Pelosi trials.

Kare me poropheti me aryo, ma kinyutu kwede 1789, bene tye ki presideni (Hancock) ma obedo me aboro, ento me bot abiro, calo ma Payton Randolph obedo i kare me poropheti me acel ma kinyutu kwede 1776. 1789 rwate kwede ki mi calo lok me kot pa Pelosi me Dwe Acel 6, 2021.

> “The Lord has faithful watchmen on the walls of Zion to cry aloud and spare not, to lift up their voice like a trumpet, and show His people their transgression and the house of Jacob their sins. The Lord has permitted the enemy of truth to make a determined effort against the Sabbath of the fourth commandment. He designs by this means to awaken a decided interest in that question which is a test for the last days. This will open the way for the third angel’s message to be proclaimed with power.

> Rwot tye ki jogwoko ma rwate i kot pa Ziyon me wuoyo ki dwon madwong, pe giyweyo; me yubu dwon gi calo tung ma giywoyo, kede me nyutu dano pa En balgi, kacel ki ot pa Jakobo richogi. Rwot owiye lagoro pa adiera me cako lweny ma mategi ikom Sabat me cik ma angwen. En otere ni, ki kit man, ogoyo cwin ma mategi i lapeny meno, ma obedo temo pi nino pa agiki. Man bino yabo yoo pi lok pa malaika ma adek me yaro ki teko.

> “Let not one who believes the truth, be silent now. None should be careless now; let all urge their petitions at the throne of grace, pleading the promise, ‘Whatsoever ye shall ask in my name, that will I do’ (John 14:13). It is a perilous time now. If this land of boasted liberty is preparing to sacrifice every principle which enters into her Constitution, making decrees to suppress religious freedom, and for the enforcing of papal falsehood and delusion, then the people of God need to present their petitions in faith to the Most High. There is every encouragement, in the promises of God, for those who put their trust in Him. The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of His power.

> Pe ngat ma geno ada obed piny kombedi. Pe ngat mo keken obed ma pe ogwoko kombedi; we duto okwac kwacgi i kom ngwon, kun walwongo kica: ‘Gin weng ma ubwaco i nying an, an abedo atimi’ (Yohanna 14:13). Kombedi tye cawa ma piri tek. Ka piny man, ma gicako pak kwede nying twero me bedo makare, tye ka kete me golo kit weng ma donyo i Konstituson ne, ki tye ka cwalo cikke me gengo twero me lamo, ki me cwalo piny lok ma pe ada ki rengo pa Papa, dong jo pa Lubanga mito cobo kwacgi ki geno bot Rwot Maloyo. I kica pa Lubanga tye cwiny-miyo duto pi gin ma gicwalo geno gi i iye. Poro me kelo ngat keken i bal ki peko me cwiny pe myero kelo cwiny obur, entit myero oyiko twero gi ki mito gi; pien cawa me piri gi obedo cawa ma Lubanga omiyo gi yaro ma maber loyo pa twero ne.

> “We are not to sit in calm expectancy of oppression and tribulation, and fold our hands, doing nothing to avert the evil. Let our united cries be sent up to heaven. Pray and work, and work and pray. But let none act rashly. Learn as never before that you must be meek and lowly in heart. You must not bring a railing accusation against any, whether individuals or churches. Learn to deal with minds as Christ did. Sharp things must sometimes be spoken; but be sure that the Holy Spirit of God is abiding in your heart before you speak the clear-cut truth; then let it cut its way. You are not to do the cutting.” Selected Messages, book 2, 370.

> Pe myero wabed ka wakeno ki kuc golo piny ki apoya, ka wakano cing wa, ka pe watimo gin mo me gengo marac. Wek wakwalo malo i polo kwayo wa ma ocung. Kwayi ki timo tic, ki timo tic ki kwayi. Ento wek pe ngat mo otim ka pe oweko paro maber. Pwon calo pe coki con ni myero ibed ngwec ki piny i cwiny. Pe myero icwalo i kom ngat mo ki lok me kwero, obedo ngat keken onyo kanisa. Pwon kit me timo ki cwiny pa dano calo ka Kristo otimo. Kare mo, myero i waco lok ma tye ki cwec; ento bedo cingi ni Laro Maleng pa Lubanga tye ka bedo i cwinya, mapwod pe ilwaco atir ma oyabo maber; eka wek en ocwec yo ne. Pe in myero icweco.

The second waymark in the prophetic period of preparation represented by the Constitution identifies that the Constitution is to be overturned at the next waymark. That second waymark has been typified by John the Baptist, and also by the decree of Justinian, which both identified and presented a warning in connection with the arrival of the last event represented in the period. For John it was the empowerment of Christ as He confirmed His covenant of life with His precious blood, and for Justinian it was the empowerment of the antichrist, who was to ratify his covenant of death with the blood of the martyrs.

Kabedo me aryo me yore i kare me poropheti me yubo ma kinyutu gi Cik Madit nyutu ni Cik Madit myero gikwanyo woko i kabedo me yore ma obino i anyim. Kabedo me aryo meno kiketo calo Yohana Mubatisa, ka kacel bende ki cik pa Yustinian, ma gi aryo ginyutu ki gimiya ngec me cege makato ki bino pa gin matime ma agiki ma kityeko nyutu i kare. Pi Yohana, en obedo keto i twero pa Kriisto, ka Otyeko oketo matek kwere me kwo ki remo ne ma piri; in bende pi Yustinian, en obedo keto i twero pa Antikriisto, ma myero oketo matek kwere me tho ki remo pa joma gicopo tho pi yie.

The Constitution in 1789 identified the empowerment of the two horns of the earth beast, and in so doing, 1789 identified the soon coming destruction of the earth beast’s two horns of power, as represented by the Alien and Sedition Acts in 1798. When the two witnesses were slain in the streets in the year 2020, they identified and warned of a sustained attack upon the Constitution that are symbolized by the January 6, 2021, Pelosi trials.

Konstituson me 1789 onyutu miyo teko pa tunge aryo pa lewi me lobo, i timo kamano, 1789 bene onyutu obalo ma obino macok-ki-coki pa tunge aryo me teko pa lewi me lobo, ma ki coyo ne ki Alien and Sedition Acts i 1798. Ka jarwako aryo kogiweyo i yoro i mwaka 2020, ginyutu ki gicoyo kwer pi lweny ma tye ka mede i Konstituson, ma ki coyo calo January 6, 2021, Pelosi trials.

January 6, 2021 is the warning about the empowerment of the papacy at the soon-coming Sunday law, as typified by the decree of Justinian in the year 533. January 6, 2021 and the year 533, both give warning of the soon coming Sunday law, as typified by the Sunday law in 538 at the Council of Orleans, and by the Alien and Sedition Acts in 1798, which typified the earth beast speaking as a dragon at the soon coming Sunday law.

6 January 2021 obedo ciko pi miyo teko pa Papacy ikare me cik me Sunday ma obino cokcoki, calo kit ma cik pa Justinian i mwaka 533 onongo onyutu ne. 6 January 2021 ki mwaka 533, gin gutiyo calo ciko pi cik me Sunday ma obino cokcoki, calo kit ma onongo nyutu i cik me Sunday i 538 i Council of Orleans; kede Alien and Sedition Acts i 1798—ma en onongo onyutu calo lewic me piny ma waco calo dragon ikare me cik me Sunday ma obino cokcoki.

At the Sunday law the deadly wound of the papacy will be healed, and the eighth head of Revelation chapter seventeen, that is of the seven heads, will be resurrected. The Alien and Sedition Acts of 1798, represents the earth beast speaking as a dragon, when it not only enforces the worship of the sun, but thereafter forces the entire world to accept the authority of the sea beast of Revelation chapter thirteen, as the eighth head that is of the seven heads. Therefore, in each of the three periods represented within the period of preparation by 1776, 1789 and 1798, the prophetic enigma of the eighth, being of the seven is prophetically represented.

I kare me cik me Sande, kodo ma kelo tho pa kit pa Papa bipoyo, ci wi ma namba 8 me Revelation chapta 17, ma obedo ki i wi ma namba 7, bi cako kwo odoco. Cik Alien and Sedition Acts me 1798 tito earth beast ma waco calo dragon, ka pe keken en otero woro ceng, ento lacen en bene omiyo piny weng yaro twero pa sea beast me Revelation chapta 13, calo wi ma namba 8 ma obedo ki i wi ma namba 7. Kadong, i kare adek kacel ma gitito gi i kare me yabo ki 1776, 1789 ki 1798, misteri me poropetiki me wi ma namba 8 ma obedo ki i wi ma namba 7, tye kinyutu.

The first two waymarks (1776 and 1789), that identify the enigma, address the riddle being accomplished within the prophetic history of the earth beast, and the third waymark identifies the enigma being accomplished for the papal power.

Alama me yoo aryo me acaki (1776 ki 1789), ma nyuto misteri, gikwano bot lugwec ma tye ka kitime i iye gin matime me porofeti pa nyama me piny, ki alama me yoo adek nyuto misteri ma tye ka kitime pi twero pa Papa.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “‘Saying to them that dwell on the earth, that they should make an image to the beast.’ Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy.

> 'Waco bot jo ma bedo i lobo ni myero gitim cal pa le.' Kany ki nyutu maber kit me luyo piny ma twero me kelo cik obedo iye jo, angija ma tek tutwal ni United States obedo lwak ma ki waco iye i poropheti.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> Ento ‘cal pi le’ obedo ngo? Kendo en myero kitim nining? Cal otime ki le ma tye ki ruc aryo, kendo obedo cal pi le. Bende kiwaco ni en cal me le. Dong me ngene ngo ma cal en calo kede kit ma en myero kitim nining, myero wa kwan kit ma le tye kwede pire kene—Papasi.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.

> Ka cawa me acakki opoto kun oweko yot pa lok maber ki oye ceremoni ki kit pa joma pe yaro Lubanga, en orwate Roho pa Lubanga ki teko pa Lubanga; kede, me loyo cwiny pa jo, o temo kony pa twero pa lobo. Adwogi ne obedo Papat, cawa ma oloyo twero pa lobo ki o tiyo kwede me mede tyeko miti pa en keken, loyo loyo pi keto gumu i “heresy.” Me miyo United States otimo cal pa le, twero pa yie myero loyo gamente pa lobo i kit ma twero pa lobo bene obino tic ki cawa me tyeko miti pa en keken.

> “Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom.

> Kare keken ma Kanisa otyeko nongo twero pa lobo, en otyeko tic kwede ne me goyo kwo matek bot joma obalo yore me tito pa en. Kanisa me Protestant ma gilubo i tung pa Lomo (Rome) kun gicweyo rwom kede twero pa lobo giyaro mito maromo kwede me cobo twero me cwiny. Ma neno atir i lubo matek ma odong por por ma Kanisa pa England otimo bot joma pe gicono. I kare me cawa me 1500 ki 1600, elfu mapol pa latic pa yie ma pe gicono gityeko gimiyo gi cayo ki bot kanisa mamegi; ki gin mapol, okwede lapasita ki jo, giketo gi i miyo cente me cik, gikengo gi i ot me gungu, gikoyo gi i peko matek, ki gimiyo gi obo kwo pi yie.

> “It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy—the beast. Said Paul: ‘There’ shall ‘come a falling away, … and that man of sin be revealed.’ 2 Thessalonians 2:3. So apostasy in the church will prepare the way for the image to the beast.

> Obedo dwogo woko ki yie ma omiyo kanisa me acaki oyubo kony pa tyen piny; man oyabo yo pi medo dwong pa Papasi—the Beast. Paulo owaco ni: “Bi aa dwogo woko, … kede ngat me richo bi nyutu woko.” 2 Tesalonika 2:3. Kede kamano, dwogo woko ki yie i kanisa bi yabo yo pi cal pa Beast.

> “The Bible declares that before the coming of the Lord there will exist a state of religious declension similar to that in the first centuries. ‘In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof.’ 2 Timothy 3:1–5. ‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ 1 Timothy 4:1. Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’ And all that ‘received not the love of the truth, that they might be saved,’ will be left to accept ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9–11. When this state of ungodliness shall be reached, the same results will follow as in the first centuries.” The Great Controversy, 443, 444.

> Bibul waco ni anyim bino pa Rwot, bino bedo ki kabedo me jwiko yie i dini, ma romo ki en ma obedo i cawa me acakki. “I kare me agiki, cawa me peko matek bi bino. Pien jo bi bedo gi hero keni keni, gi lacam matek i jami, gikwango, gi wit malo, gikwanyo Lubanga, pe gi winyo lunygi, pe gi pako, pe gi lamaleng, pe gitye ki hera me kin, gi kob kuc, gi kwayo ki bwongo, pe gi gwoko kore, gi rweny matek, gi cayo jo maber, gikwalo, gi lawii woko, gi cwiny malo, gi hero mera loyo hero Lubanga; gitye ki kit pa lamaleng, ento gikano teko pa en.” 2 Timoteo 3:1-5. “Kombedi Lamo waco mapoto ni, i cawa me agiki, acel acel bi jwiko yie, kun giben wii i lamo ma gogo cwiny, ki pwony me lajok marac.” 1 Timoteo 4:1. Setani bi timo “ki teko weng, ki alama, ki cwee ma goba, ki goba weng me pe kwer.” Ki jo weng “ma pe oywako hera pa atir, pi gubed konyo,” gubalo me ywayo “goba madongo, pi gubed yie i bwongo.” 2 Tesalonika 2:9-11. Ka kabedo man me pe woro Lubanga dong ocito, adwogi acel-gi bi lubo calo i cawa me acakki. The Great Controversy, 443, 444.

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