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# Future for America and July 18, 2020 - Number Six

Kare ma bino pi Amerika ki Ceng 18 me Dwe July, 2020 - Namba 6

The Ensign

Bendera

Author

Jeff Pippenger

Published

September 23, 2023

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> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Inge ka gi ogoyo-gi piny i yo, Elija ki Mose gimako Lakony, ci gin ocung i wi tiangi. Dogola pa Ezekiel me chogo mok con gi winyo dwon; ci anyim gityeko bedo ki cakworo, ento gin dong pe gitye ki pum.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Ento an anyutu calo ma gicobo an; ka an anyutu, ne tye dwone, nen, obedo gi rubo, ki lapok ocung kun, lapok ikom lapok pa en. Ka an aneno, nen, yot ki ring obur ikomgi, ki twac ogengogi iyie; ento pe tye pumo iyi gi. Ezekiel 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Ka kityeko cweyo ringogi dok i kitgi mukwongo, gin winyo lok pa kec me tung angwen.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.

> Bang'eno en owaco bot an, "Myero i waco lok me porofesi bot yamo; myero i porofesai, wod dano, ci i waco bot yamo: Calo ma Rwot Lubanga owaco: Bi ki yamo angwen, pum, ci ipum i wi gi ma otho man, myero gi dwogo bedo." Ci an owaco lok me porofesi calo ma omiyi cik, ci pum obino i iyegi, ci gi odwogo bedo, ci gicung i tunggi gi, gin lwak madwong tutwal. Ezekiel 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Nabii weng nyutu agiki pa lobo; eka but me coc ma aa ki Ezekiel kelo pire tek bot joma mito weko woko lok pa nabi aryo me Revelation 11. En aye, bot gin ma mito kwer woko lok, lok me bur ma yot loyo ma gubedo miyo iyegi en ni Revelation 11 obedo acoya keken ma tito Yubu pa Faransa, ki pe tye ki tic mo i agiki pa lobo. Ento ka iyee cik me paro ni Revelation 11 bene nyutu agiki pa lobo, myero ipoyo piro ni lwak madwong i agiki pa lobo ma yubu lok pa Malaika adek ki dwog madwong, kityeko nyutu gi calo gin ma otho ki ma gudwogo ki i tho mapwodgi dogo nyime calo lwak pa Lubanga.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.

> En owaco bot an ni, “Wod dano, lwak magi gin ot Israel weng; neni, gi waco ni, ‘Lwak wa ojwang’, kigeno wa orem; wan opoto woko.’ Omiyo yubu lok, ki i waci botgi ni, ‘Eyo, Rwot Lubanga owaco ni: Neni, jo na, abi yabo yubur wunu, abi kwanyo wunu ki i yubur wunu, abikelo wunu i piny Israel. Inu bi ngeyo ni an Rwot, ka abi yabo yubur wunu, jo na, ka abi kwanyo wunu ki i yubur wunu. Abi keto Roho na i wunu, inu bi bedo ngima, ka abiketo wunu i pinye me wunu keken; ci inu bi ngeyo ni an, Rwot, awaco ne ka atimo ne,’ owaco Rwot. Ezekiel 37:11-14.”

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Kirisito o wot malo i polo ki bul, ci o dok bino ki bul mapol, ci bul nyutu malayika. Mose ki Elija gu wot malo i polo i bul ma nyutu kwena pa malayika me adek ma woto i tung polo i cawa me cik pa Sunday i United States me Amerika. Mose ki Elija gu wot malo i polo i cawa me cik pa Sunday, i rwate ki kwena pa Islam.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Isaya nyutu ada mapol ma rwate ki lok me con man, i tung lok acel keken ma Yesu oyerone me nyutu tic pa En. En otyeko tiyo kwede anabii Eliya ki Elisa calo apok me nyutu ni jo pa pinygi keken pe gicako lok pa anabii; ci pe loyo kare omiyo jo pa kanisa i Nazareti gubedo iri, ci giyeny me kwanyo kwo pa En.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Mwoc pa Rwot Lubanga obedo ikom an; pien Rwot oyonyo an me nyutu ngec maber bot jo ma cam; ocwalo an me gobo bal pa cwiny ma opoto, me waco yweyo bot jo ma kigengo, kede yabu ot me gengo pi gi ma kigubo; me nyutu higa ma Rwot oyero, kede cawa me aremo pa Lubanga wa; me paco cwiny jo weng ma tye i loro; me keto bot jo ma tye i loro i Zion, me mini gi lamal i kabedo pa pwoc, yoo me mera i kabedo pa loro, lido me pako i kabedo pa mwoc me goro cwiny; pi gicoyo gi nying yago me kica, cweke pa Rwot, pi en omego pak. Gin obino yubu gine ma dong ogedo, gin obino cako malo gine ma peko otyeko gulo i con, kede gin obino yubu od ma dong ogedo, gine ma ogedo ne ki dyel mapol. Kede jo pa lobo mapat obino gwoko dyang mewu, kede wodi pa jo pa lobo mapat obino bedo jo me cwer lobo kede jo me gwoko yago me waini mewu. Ento ewu kibicoyo nying Jadolo pa Rwot; jo obicoyo ewu Latic pa Lubanga wa; ebicamo gin maber pa jo pa lobo mapat, kede i pak megi ebicen woto. Pien pi yenyo mewu, obibino rwate aryo; kede pi balo cwiny, obimero i pegi; enom i pinygi obiyiko aryo; mera ma pe kato kare obed botgi. Pien an Rwot amero kica, anyayo bolo me cweyo mac; kede abi wek ticgi obed i adwogi, kede abitimo kobo ma pe kato kare ki gi. Kede wodi kede nyigi obin ngeyo bot jo pa lobo mapat, kede lutino gi i bot jo obin ngeyo; jo weng ma guneno gi obigamo ni, ni gi obedo lutino ma Rwot oyerogi. Abi mero mapol i Rwot, cwinya obicako mero i Lubanga na; pien oketo an lido me konyo, ocobo an ki lido me kica, macalo laco me nyom oyek cingi ki gingolo, kede macalo dako me nyom oyek cingi ki gingolo mamegi. Pien macalo piny ocako ngolo iye, kede macalo pot ocako miyo gik ma kiketo iye ngolo; kamano Rwot Lubanga obicako miyo kica kede pak ongolo i wang jo weng.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1-62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Rwot oketo “kwer ma pe kato” ki jo 144,000 ma con “kicweyo”, ento lacen gubedo “kabedo” ma “pe kicweyo.” Con gibedo “obale”, ki githo i yo. Yesaya nyutu ni gin “jodolo pa Rwot,” “latic pa Rwot,” “jo maleng,” ki “jolalo” i oguta pa Siyon.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

I moko ki jo ma gityeko omoro ikom komgi ma otho, Lubanga dong omoro ikomgi, “calo cwoo manyen omoro ikom dako manyen.” Dako manyen dong ocweyo otir. Calo i promisi ma bot Philadelphia, Rwot omiyo gi “nying manyen,” ki en owaco ni nyinge obedo “Hephzibah” ki “Beulah.” “Hephzibah” bedo ni “mor na tye iye,” ki “Beulah” bedo ni “kwaco dako.” Rwot onywene gi jo ma gicwalo calo Elija ki Mose.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Tic ma kigi miyo gi aye me yubu yoo pi Dwogo pa Kriisto, kun gi cwalo “lok maber” pa Kriisto ki “rwom maber” pa en nyo i “agiki pa piny.” Gi kityeko kweko gi ki Lakony i poto pa Roho Maleng, ci dong gin bin golo gi malo calo “alama me lweny,” macalo “dwon madwong ki i polo” owaco botgi ni, “Bii malo kany.” Ci dong gin bin bed calo “taji me utukufu” ki “taji pa rwot” i lwet Rwot. Zekariya oyaro taji acel man ni obedo “alama me lweny,” kacel ki keto tim man i kare pa “kot me agiki.”

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> Rwot Lubanga gi bin gwoko gi i ceng’eno, macalo kwer pa jo pa en; pien gin bin bedo macalo kidi pa korona, ma kiketo malo macalo cal i lobo pa en. Pingo ber pa en obedo madwong tutwal, ki pingo lamal pa en obedo madwong tutwal! Kalo bin miyo luti cwiny kweg, ki waini manyen bin miyo nyiri cwiny kweg. Penyi bot Rwot kot i cawa me kot me agiki; ento Rwot bin cweyo polo ma ngwec, ki bin miyo gi okobo me kot, pi dano weng yath i pur. Zekariya 9:16-10:1.

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Gin obedo “gungu pa jo pa En,” ento Rwot bene tye ki gungu mukene marom aryo, ma con pud tye i Babilon, ma bende obi kwayo-gi. Ticgi obedo me cako odoco kabedo ma opoto “macon” ki opoto pa kwir mapol. Gin obed jo ma gibidwogo ki cako odoco yo macon ma kicwako woko ki kicubo i iye Adventism ki i woko pa Adventism. Gi bidwogo bot adiera me kom ma jo Miller gicako kwede, ki ginyuto-gi i maler pa gin bot Adventism me Laodikea; ki bende ginyuto lok bot jo ma peke i Adventism ikom adiera “macon” ma rwate ki cik pa Lubanga, loyo bot Sabato. I timo kamano gibitiyo ki lok me con pa kwir mapol me yaro lok manyen. Ticgi obi time i kare me koth me agiki, ka yubu pa Lubanga tye i piny. Ka Rwot, ki lwet macek pa En, oyengo-gi calo lacim, piny weng ma con oyer pi ringgi ma otho ma tye ka molo i yo obi neno lacim eno, ki obi winyo obur me ciko pa laling-ladong.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Wun weng, jo mabedo i lobo, kede jo mabedo i piny, un nen ka oketo cal malo i got; ka obuwo tarumbeta, un winyo. Yesaya 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

I pot buk apar acel me Apokarifu, ka gin ma gitye gi mor i kom ringgi ma otho gineno gi gicung malo, “luoro madit okwako gin ma oneno gi.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.

> Eka Asiriya bin opoto ki liganda ma pe me dano ma tek; kede liganda ma pe me dano matit bin omoko ne: ento en bin okal ki liganda, kede lutino pa en bin giboro woko. En bin oporo i ot me twero pa en pien olworo, kede laditgi pa en bin gilworo lawar, owaco Rwot ma mac ne tye i Sayoni, ki alup ne tye i Yerusalem. Aisaia 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Lamal pa janabi weng obedo kacel i buk me Revelation. Assyrian tye macalo rwot me north i Daniel 11:40–45, ma obito i agiki ki pe tye ngat mo me konyo. Ka 144,000, ma gin labil pa Lubanga, giluro opok, piny weng biwinyo kede bibwogo. Jogi ma gitye macalo janabi aryo gibibedo "anointed" ki "Comforter" me "to preach good tidings" ma en "tidings out of the east and out of the north" ma "trouble" rwot me north i Daniel 11:44, kede ma nyutu acaki me cwany pa Sunday law crisis. I cawa meno Gentiles gibidwoko lok me wot woko ki Babylon, kede gibino gicako dwoko rwom ki jadolo pa Rwot, ma bene gitye macalo "a root of Jesse," kun nyutone kit pa Bibul ma gibitiyo kwede me miyo lok me ciko bot Gentiles.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> I kare meno binen bedo tier pa Yese, ma binen ocung calo tutwal pi jo; lwak binen yenyo iye, kuc pa iye binen bedo lamal. I kare meno binen obedo ni LADIT binen oketo cing pa iye doki, pi kare aryo, me dwogo jo pa iye ma kicweyo, ki Asiriya, ki Misiri, ki Pathros, ki Kus, ki Elam, ki Shinar, ki Hamath, kede ki piny matidi me yamo. Kadong binen cweyo tutwal pi lwak, binen cogo jo Israel ma kicwalo woko, kede binen cogo jo Yuda ma kigubu piny ki i tung angwen pa piny. Aisaia 11:10-12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Rwot omoko jo pa En i dwe September 11, 2001, ki kwena ma onywuto ni goro pa Islam obedo bino pa peko madit me adek. Rwot dok omoko jo pa En me cawa aryo, bang kare ma gidong otho i yoo. Ka otimo kamano, jo ma omoko gi kinywuto ni gin “jo ma kiweyo gi woko pa Isirayel,” “gi ma kikobore pa Yuda.” Gin kiweyo gi woko i yoo i July 18, 2020, ento Rwot dok omoko gi me cawa aryo me bedo cal ma omoko kud mukene pa Lubanga ma dong tye i Babilon. Omoko pa gin ma dong tye i Babilon cako i cik me Sande i United States of America, ma en dwon me aryo i tung dwon aryo ma tye i Revelation 18.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Cago me acel otime i dwe me September 11, 2001, ka Islam ogoli United States. Macalo cal ma bi cagon dok me aryo, gin kitye ki nyutu calo tung pa Jesse, ma obedo cal me nyutu tic pa Alpha ki Omega, ma yaro agiki pa gin kacel ki acaki pa gin. Cago me acel onongo golo cing ki kwac me Islam i bot United States, kede oyaro kede nyutu ni kwac me Islam i bot United States obedo cago me aryo. Ka tung pa Jesse obedo cal pi jo woko, kuc pa en obi bedo lamal, pien cal bi cwalo jo ma pud tye i Babylon dwogo i yo macon me Bayibul pa Sabat me nino abiro; ci mano nyutu yalo cal pi jo woko i kare me cik me Sunday.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Ensign” i acaki orwate yore me puro, ma ki yero i Malaki kit me adek, kede puro aryo me ot pa Nyasaye ma Kirisito otimo, ci kakare, lem me nyako ma pe omera apar i agiki me wot pa Millerite. Yore me puro ma i acaki dok dwogo i lok ducu keken i agiki, ki Isaia o yero ne i kube kwede mesa acel ma ki coyo i buk. Mweno pa Adventism obedo mesa ma pe atir ma ki yubo i 1863 me kwanyo woko ki cano kabedo pa mesa aryo ma ki coyo i buk pa Habakkuk, kit me aryo.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> Kombedi wot, i goyo coc i wanggi i dwet me coc, ki i keto rekod i buku, pi obed pi kare ma bino, kare ki kare. Ni jo eni obedo jo ma golo cwiny, nyithindo me bur, nyithindo ma pe winyo cik pa Rwot; ma gino waco bot jo moneno, “Pe uneni”; ki bot lanabi, “Pe uprophetyowa lok ma atir; uwiowa lok ma yot-yot; uprophetyowa bur. Wukwanyo ki yo, wukwer ki yo, tim ni Ngat Maleng pa Isirayel obed pe i wangwa.” Ka keken Ngat Maleng pa Isirayel owaco kamano: “Pien ubalo lok man, ki ugene i gonyo ki i yore ma oboro, ki udong iye, erwate richo man bi obedo botu calo pyeo ma tye yabu me obale, ma oyoo woko i ol ma lamal, ma kwanyo ne bino ki oyop i kare acel. Ci obi bale calo kwanyo pa agulu me luywero agulu ma kicub i pwot; pe bi kweyo; nyo i paco ne, pe bi nongo goŋ mo me agulu me kwanyo mac ki i bad, onyo me cwalo pii ki i bur. Pien kamano, Rwot Lubanga, Ngat Maleng pa Isirayel, owaco: ‘I dwogo ki i yelo bi igwokke; i mulu ki i geno bi bedo twero mamegi’; ento pe upire. Ento uwaco, ‘Pe; wa bi wuro i farasi’; omiyo bina uwuro; ‘ki wa bi tur i gin ma yubu’; omiyo jo ma lubu kwedwu bi yubu. Alufu acel bi wuro i kwer pa ngat acel; i kwer pa abicel bina uwuro, nyo dok udong keken calo alama i wi got, ki calo bendera i wi got. Ka keken Rwot bi kuro kare, pi orwate kwedwu; ka keken obi malo, pi omer kwedwu; pien Rwot obedo Lubanga me kica; gibedo oyer gi weng ma kuryo pire. Pien jo bina bedo i Sayon i Jerusalemu; pe dong inabi luro; obirwate maloyo kwedi i dwon me kwaci mamegi; ka owinyo, obi miyi lagam. Aisaia 30:8-19.

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

I mwaka 1863, Adventism ocako yore me yweyo lok me janabi pa William Miller, ma kityeko yaro piny i tabul aryo maleng pa Habakkuk. Yesu nyutu agiki ki acaki. I lok man, larebeli i acaki me Adventism, bene gibedo calo larebeli i agiki me Adventism. I gin aryo, tic me larebeli en nyutu calo yweyo lok me janabi ki yore me tic pa kare keken, ka giwaco bot laneno ni, “Pe uneno”; ki bot janabi ni, “Pe unyutuwa gin ma atir, waciwa lok ma mos mos; unyutuwa bwola.”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Gin bene gi keto cwiny me weko yoo ka gicoyo ni, "Wut pye ki yoo; weko yoo; tim ni Ngat Maleng pa Isirael okob woko i anyim wa." Yoo pa jo maler en "yore macon" ma i Jeremia chapta abicel, coc apar abicel ki apar abicel acel. Jo me gonyo gi keto cwiny ni pe gibiro wot i adwogi ma pire tek onyo giyub wii i dwon pa cunga ma lagwoko ma kityeko kelo gi malo gicoyo, gi cwalo cal me Millerite movement ki me Future for America.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Man Rwot owaco ni, Bed i yore, nen, kacel pene pi yore macon, kam yo maber tye; ka wot iye, ubi nongo kuc pi cwinywu. Ento gin owaco ni, “Pe wabi wot iye.” Kacel, atyeko keto latic me lero i wi wunu, ka waco ni, “Winyu dwon pa olut.” Ento gin owaco ni, “Pe wabi winyo.” Kono, winyu, jo weng me lobo; lwak, ngenyu gin ma tye iyegi. Piny, winyo: nen, abi kelo tim marac bot jo man, en aye cok pa paro gi, pien pe gi winyo lok na, onyo cik na, ento gi kwanyo woko. Yeremia 6:16-19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Jo ma ogeng pe giyie woto i yore macon; bene kigoyo man calo mito gi me ‘weko Ngat Maleng pa Isirael ocung ki i wanggi’, kacel, man nyutu kwero lok me Kwac me Otum, ma kitero iye i kom Alpha ki Omega, ma gonyo nyutu tyeko pa Adventism ki cako ne.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Onongo gibedo ki ler maber ma kityeko keto i potgi i acaki pa yo, ma malak owaco bot an ni en ‘dwon me i tung cawa.’ Ler man otyeko lero yo weng, kede omiyo ler pi tyenegi, pi pe gibiro kweco.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Ka giketo wanggi pire tek i Yesu ma tye i anyimgi, ma olakogi i paco, gin obedo ki gwoko maber. Ento con con, moko odan, ki waco ni paco obedo ma bor tutwal, ki gigeno ni con dong gidentye otyeko donyo iye. Dong Yesu oyeyo cwinygi, ki yaro lwete tung cam ma ler maler; ki lwete ne obino ler ma ogoyo i wi dul pa Advent, gin ogemo, 'Haleluya!' Mukene, i ka pe ki paro maber, gikano ler ma tye i dwogi gi, ka waco ni pe obedo Lubanga ma olakogi bor tutwal man. Ler ma tye i dwogi gi owil woko, ojuko tunggi i otum tum ma opong, gi omokmok, gi pe dong oneno rek ki Yesu, gi ocwoko ki yoo woko, gi oboto piny i lobo mapiny ma otum tum ki marac. Christian Experience and Teachings of Ellen G. White, 57.

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Kit me yweyo ma ki nyuto kwede Yab ma i abicel kelo but aryo pa jo lamo, kede i Kitap Yesaya, bab 30, ki nyuto ni nyiri marac pe gi mafuta, calo pe gicano pi onyo mac, ma gin duto alama pa Lami me Cwiny, ka Yesaya coyo ni, ‘ribone bino odoco i kare acel. En obiro ribo calo ribo me agulu ma la‑cako agulu o ribo ping ping; pe en bi weyo; kadong pe bi nongo i obolo ne ibic matin me agulu me cano mac ki i ot mac, onyo me kanyo pi ki i bur.’ Kecgi bino ‘odoco’ calo ma kiyaro kwede Yab ma i abicel, ka ginongo ni kare otum woko me nongo mafuta. Mac ki pi i wac pa Yesaya en mere alama mapat me mafuta i lok pa nyiri abicel. Mafuta, pi ki mac nyuto kica, nyuto ngec, kede bedo pa Lami me Cwiny. Pe romo nongo alama magi ka kec pa nyiri abicel ‘bino odoco i kare acel.’ Dong kare otum woko.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Kuc ma acel keken tye i ‘dwogo’; eni obedo kica ma kigiwaco bot Jeremiya, ka onongo obedo lanyut pa jo ma cwinya gigi opoto i poko cwiny me acaki. Ka jo pa Lubanga odwogo bot En, En bende odwogo botgi; ento jo ma gikenyo gipe, kede lero ma onyutu yo olal. Lero i cako obedo Goyo Dwon me Otum me Odii, ci yo me wot anyim onwongo ki lero pa lwete tung acaki pa Kiristo ma ler loyo, nyo anyim i kare ma pe giko. Kiristo onongo obedo i anyim pa jo ma gitye i yo, ci lero ma i cwe myero obed lero acel, pien Kiristo nyuti agiki me yo kwede cako me yo. Goyo Dwon me Otum me Odii onongo obedo adwogi pa kare man, ci kombedi bende obedo adwogi pa kare man.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Mito me weko Ngat Maleng obed peke i anyimgi en aye kwanyo woko, pe Christ kende, ento bende Christ calo Alfa ki Omega. En aye kwanyo woko pa ngec me “Midnight Cry”. Ngec me “Midnight Cry” i cako pa Adventism obedo yiko pa laporo ma pe orumo.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Jo ma ogolo wii ki 'yo macon' ka gicweyo 'mesa me bur' ma ocok ki jo atir, calo gin ma kiyaro i tyeko pa yub pa Millerite i 'Midnight Cry'. Eci, 'alufu acel' ogenyo 'i cwero pa acel', ki obut maber yub eno odogo ki 50,000 dok obedo 50. Gi ogenyo pien 'cwero' nobino ki '5' virgins ma gi ngec, ma giwaco gi ni pe gitye ki mafuta me yabo, ka myero gidong wot golo mafuta pa gi keken. Piko jo ma pe gi ngec ki jo ma gi ngec oweko virgins ma gi ngec 'calo lati i wi got madwong, ki calo kica i wi got madir'. Golo wii pa virgins ma pe gi ngec i 22 October 1844 ocweyo cal me golo wii pa 1863, pien 22 October 1844 en cako me mwaka 19 ma tito agiki pa 'seven times' me Leviticus 26. Watye ki lok mapol ikom gin man, ento golo wii me 1844 ocweyo cal me golo wii me 1863 ki lono kare ma 'mesa me bur' ocweyo.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Luoro ma nyiri ma jwang gitingo kwede, obedo luoro ma nyutu ka nyiri ma laling gicierogi ki tho kede gicung i tiŋgi gi. I kare eno, dong oyabe woko me dwogo ki peko pa cwinya ma i July 18, 2020, kede gin ma bino time anyim obedo wotho malo i polo, ma otime i kare me cik pa Sunday. I kare eni ni, goro piny madit otime.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> I cawa acel ma keken, piny odugu matek; kede tyen me apar me siti ocwale, kede i tung me odugu me piny dano alufu abicel aryo githo; jo ma odongi gicwinyo matek, kacel gi miyo duŋ bot Lubanga pa polo. Bal madit ma aryo okato woko; kede, nen, bal madit ma adek bino maciegni. Revelation 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Nyutu pa Yohana apar acel nyutu ni i cawa me Revoluson me Faransa, but ma acel ki apar me bur opoto piny; ki i kit me gin meno, piny pa Faransa—piny ma tye ki tul aryo me lanabi ma kibedo calo Sodomu ki Misri—ogoye woko. Tul aryo pa Faransa tye calo rwom pa tul aryo pa Kacoke ma kicako kacel pa Amerika.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Ki poro, Furansi obedo acel i lobo pa ruoth apar ma gitito Roma ma pe gineno Lubanga i Danyel abiro; omiyo but apar pa lobo (bur) oboto. En aye ada; i lat apar magi me Danyel abiro, ma i agiki gutero papasi i kom ruoth pa piny i higa 538, Furansi obedo lobo pa ruoth madito ma oketo papasi. Macalo acel i twero apar me Danyel abiro, Furansi otye macalo mere pa lewic me piny ma tye ki lat aryo i Ngec apar adek. Amerika ma Kacel otimo tic acel keken pi papasi i agiki, calo ma Furansi otimo i acaki. Amerika ma Kacel obedo twero madito me bot ruoth apar ma gitito United Nations, kede oboto i poto me piny me cik me Sande. Wa bin yaro lok magi maber maloyo i coc ma bino.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Gin madit acel i coc man en ni: en kwena ma miyo jo pa Lubanga ocung; pien Lacobo ma miyo gin ocung tye cal me mo, ma pe keken nyutu Tipu Maleng, ento bende nyutu kwena ma Lubanga cwayo bot jo pa En. Kwena me Buk me Nyute apar acel, ma miyo Mose ki Eliya ocung, bende tye cal ki kica ma kimiyo bot Jeremia.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Kamano Rwot owaco ni, Ka idwogo, abi dwogo in dok, icung i anyim an; ka igolo gin ma ber ki i gin ma pe ber, ibedo calo dwon an: wek gin dwogo i bot in; ento in pe idwogo i botgi. An abi miyo in i bot jo eni odii me leje ma kikobo; gubedo lwenyo ki in, ento pe gubedo loyo in; pien an atye ki in me gwoko in ki me golo in woko, Rwot owaco ni. Ki an abi golo in ki i lwete jo marac, ki abi cwalo in woko ki i lwete jo ma pire tek. Yeremia 15:19-21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Aisaia omiyo kwayo maromo kwede ka owaco ni, “Pien kamano waco Rwot Lubanga, En ma Maleng pa Isirayel; i dwogo ki bedo ubino gonyo.” Aisaia omedo woko ni “dwogo” eni onitye kwede kare me odogo me lok me cal, pien ocone ni, “Eka Rwot obi kuro, wek ome botu kica; kede eka obi yito madit, wek omegi ruyem; pien Rwot obedo Lubanga me kwer; opong paki gin weng ma gikuro pi en.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Twero me bedo “ceme” pa Lubanga, macalo Jeremia ma otyeko nyutu, obedo twero me waco pi Lubanga i cawa ma United States owaco calo nyoka madongo. Lok ma dong jo pa Lubanga biwaco, obedo coyo ikom alama pa le pa Popi. Me bedo kacel i movimenti ma rwom madit meno, myero wa dwogo.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> Ka in iromo dwogo, Iserael, Rwot owaco ni, dwog bot an; ka in iyweyo woko tim me koko mamegi ki ii wang an, kono pe gibin okwanyo in. Ibin kwer ni, “Rwot tye ngima,” i adieri, i yubu, ki i kome ber; ki pinye bibigwede gi i iye, ki i iye gibipako dit. Pien kamano Rwot owaco bot jo Yuda ki jo Yerusalem: Yabi piny mamegi ma pe ogonyo, ki pe ilimo i i cing me ocok. I lido woko i bot Rwot, ki iyweyo piny me cwinya mamegi, in jo Yuda ki onongo jo Yerusalem; meto mirima mamega pe obino cal mac, ki oloro ma pe ngat bi twako, pien tim mamegi ma rac. Kwani i Yuda, ki wolo i Yerusalem; waci, Puwuru opuwo i piny: wuugu, lumuru weng, waci, Ukomuru weng, ki walwongo wot i wel ma kigengo. Ket lanyut bot Sayon; dwogu, pe ibed; pien abin kelo marac ki i bor macok, ki bal madit. Leona obino malo ki i bugo mamegi, ki la kwanyo jo ma pe Jew tye i wot; o aa woko ki i kabedo mamegi me timo piny mamegi bedo nining; ki wel mamegi bime bedo piny, pe tye ngat mo ogengo. Yeremia 4:1-7.

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Ento Roho pa Rwot obino i Gideon, obwolo tarumbeta; Abiezer bene gigamo i butne. Ci ocwalo laloc i Manasseh weng; ma bene gigamo i butne: ci ocwalo laloc bot Asher, bot Zebulun, ki bot Naphtali; gi obino malo me nongo gin. Judges 6:34, 35.

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