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# The Revelation of Jesus Christ - Number Ten

Nyutu woko pa Yesu Kiristo - Namba Apar

The War in Heaven

Lweny i Polo

Author

Jeff Pippenger

Published

November 3, 2023

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The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Lweny madit ma i tung Kirisito ki Lusifa (Lacwalo me Ler) ocako i polo, ki Lubanga o yee kare me temo. Ka Lusifa oyaro kweko tung matek ne, Lubanga o yee kare mo wek gin ma obot ki kweko tung matek pa Lacwalo me Ler onyutu. Ka Lubanga omok ni kare me temo otyeko, nying Lusifa okwanyo woko ki “Lusifa, Lacwalo me Ler,” odoko “Satan, Laloc.” Pi Satan ki malaika ma ocako bedo kacel kwede i kweko tung matek ne, kare me temo gi otyeko, gigolo gi woko ki i polo, ki gicikogi ni gibed i mac ma pe otyeko.

> Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

> En dok bene bino waco botgi matye i tung leyo ni, “Wut woko bot an, jo ma kikwero, i mac ma pe otum, ma kiketo pi Laduro ki malaika ne.” Matayo 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Lweny madwong ma tye i kin Kristo ki Satan dok obino i otum me Eden; ci dok Lubanga oketo kare me temo. Ka Satan opoyo Lubanga me lok me bur ikom tho ki le me yat, ci ojuko Eva wek odony kwede i golo cikne, dok kimiyo kare mapat me weko le me golo cik pa Satan onen piny calo oneno i polo. Kanyo, onongo Satan omedo ki nying mapat, ‘Ibilisi’, ma nyutu ni ‘Lacwal peko’. Ka kare me temo (pi lutino pa Adam ma odony kwede i golo cik pa Satan) opong woko, lutino pa Adam magi kigero gi, kicwalo gi i mac me kare weng.

> And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

> Lweny otime i polo: Mikael ki malaika megi gigoyo lweny bot joka; ka joka ki malaika megi bene gigoyo lweny. Ento pe giromo; kabedo gi pe ononge dok i polo. Joka madwong’, nyoka ma tutwal, ma maco nying’ ni Diabolu ki Setani, ma rubo piny weng, kicweyo woko i piny; malaika megi bene kicweyo woko kwede. Revelation 12:7-9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Lweny ma otime i polo i cako pa kec madit nyutu lweny ma i agiki pa kec madit, pien Alfa ki Omega pi tutwal nyutu agiki pa gin weng kacel ki cako pa gin weng. Tito pa lweny ma otime i polo kicako ki alama madit i polo.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

> Lamal madit onen i polo; dako ma ocoyo iye ki ceng, ki dwe piny i cingne, ki i wiye korona me nyota apar aryo. En, kun obedo ki lacim, okweyo dwone ka oturo me nywo, ki ogomo tutwal me nywo. Revelation 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Ka lweny ma agiki me lweny madwong ma tye i kin Kristo ki Satan otime, ma obedo kun kare me tem pwod tye ka tic; piny me lweny kiyaro i Nyutu pa Yesu Kristo calo ma obedo i polo. Gin atir man kombedi kiyabo. Apwostol Paulo owaco ni polo tye adek.

> “The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

> Latume Paulo, kacel i acaki me ngat Kirisitiani, kimiyo ne twero mapire tek me pwonyo dwaro pa Lubanga ikom ludito pa Yesu. Kigolo ne malo i 'polo maromo adek,' 'i Paradaiso, kaci owiny lok ma pe rwate ki cik me dano me waco.' En keken owaco ni 'neno ki nyuto' mapol kimiyo ne 'ki Rwot.' Ngec pa en ikom cik pa adwogi pa lok maber obedo marom ki pa 'lutume madit tutwal.' 2 Korint 12:2, 4, 1, 11. Otyeko nongo ngec maler, ma opong, ikom 'yot, ki bor, ki piny, ki malo' pa 'mer pa Kiristo, ma maloyo ngec.' Efeso 3:18, 19. Tic pa Lutume, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Lweny ma i cako me lweny madit ocake i polo ma adek, ki lweny ma i agiki me lweny madit ogiko i polo ma acel. Polo tye adek; polo ma acel en polo ma nyutu twolo ma i wi lobo. Polo ma aryo en ceng, dwe, ki lakwang. Polo ma adek en ma Sister White omiyo nying “paradise,” ki en nyutu kabedo pa kom pa Lubanga. En i wang kom pa Lubanga pire tek ma “Light Bearer,” Lusifa, ocake gonyo.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Polo ma adek obedo kabedo ma kicwalo iye lanabi mogo i neno, kun bene Sister White. Ka Paulo onongo otye kany, kineyo ne lok pa dwogo kwo pa gud ma oyoto me jo otho ma kityeko gonyogi i yo i July 18, 2020, ki gin ma otimore anyim kwede nywol pa 144,000. Paulo kityeko gengo ne me yabu lok pa kit ma otimore en, pien lok en kityeko yaro ne calo lok ma pe ki cik me 'waco'. Paulo otho i anyim higni maloyo 30 matidi, mapwod ka John Latic me Apokor onongo o nongo neno me Apokor pa Yesu Kristo. John, macalo ki Paulo, owinyo gin ma 'kigamo' gi gogo me polo 7, ki en bene kigamo ne ni pe ococ gin ma 'kigamo'. Gin ma gogo me polo 7 'kigamo' kityeko cweyo obed kigenge nyaka piny pa cawa me cal adek ki i pol ma laco acakke aryo onwongo gi otho i yo.

> And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

> Ka dwonge me polo abiriyo ocwalo dwongegi, ne a tye ka cako coyo; ento ne acwinyo dwong ma aa ki polo ma owaco bot an ni, ‘Gub woko maber gin magi ma dwonge me polo abiriyo ocwalo; pe i coyo gi.’ Revelation 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Jonabi weng ginyutu ikom “nino agiki” me keca me yeny, kede nino agiki keken gicako i 11 me September 2001, kede kombedi girojo ikabedo ma keto lacim cako. Keto lacim cako ikare me tieko nino 3½ me alama, ma luyero aryo ma kikwanyo-gi cwinye gibedo nining i yoo. Jonabi weng gityeko rwate gi keken. Paulo oneno pat me lweny pa lweny me tem agiki, ma otime i polo me acel. Pat me lweny pa lweny me tem agiki, ma otime iye i polo me acel, rwate ki pat me lweny pa lweny me tem ma acaki, ma otime i polo me adek. Twero nen calo pe mite ni nyutu pat me lweny magi calo lweny me tem, ento Setana, ma ne obedo lamony pa Kristo i lweny me acel, kede kombedi obedo lamony pa 144,000 i lweny agiki, ngene ni kare pa iye tye tutuno. Ngene ni en lweny ma kiketo iye i kare me tem. Wa bene ngene?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

I 1840, malaika ma twero matek obur piny kede omiyo twero i ngec pa malaika me acel. Jo Protestanti pa kare meno giteme, ci gigamo gi nying me gengo, ka giluongo gi “nyako pa Babulon.” Nying pa Lusifa bene oloko i kare me temo pa iye. Malaika madwong ma obur piny i 1840, obedo cal pa malaika madwong me Yabo apar aboro ma obur piny i 11 September, 2001. Bura me yeny pe ocake i 1840, pien dong higa angwen tye i anyim; ento Jo Protestanti bene gimi cal pa lanabi pi bura pa joma tye ka bedo, pien ka malaika obur piny i 1840, kare me temo pa gin ocake. Ka malaika me Yabo apar aboro obur piny i 2001, bura i polo oloko ki bot bura pa joma otho odonyo i bura pa joma tye ka bedo.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

I ceng July 18, 2020, goyo cwiny ma acel pi rwom me laci adek, ma ki yaro ne calo goyo cwiny ma acel pa rwom me laci acel, obino. I rwom ma i acaki, kit me temo pa jo Protestanti ogiko i alama me yo pa goyo cwiny ma acel, ci kuno temo pa rwom ma acel ocako. I ceng July 18, 2020, kit me yik okobo anyim dok, pien lok ma myero obino i agiki me gungu me ceng adek ki idwii pe keken obed tyeko maber tutwal ki agiki me lok me Kwek me Otum, ento bene, i kit me porofesi, obiye keto alama me obino pa goyo laket pa jo 144,000.

> And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

> Duong’ pa Lubanga me Isirayel oceto malo ki bot Kerubi ma otye iye, odhi i wang’ ot. En olwongo ngat ma kiketo iye lineni, ma otye ki cok me inki pa lami con i but iye; Rwot owaco bot ne ni, “Dhi i te me buru, i te me Yerusalem, ket cal i anyim wi pa jo ma gicwec ki giloro pi tim me rugo weng ma kitimo i te me iye.” Ezekiel 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Yore me goyo cal pa 144,000 ocake i nywol-gi, ma bene obedo dwogo-gi i kwo. Lok pa yamo angwen kel lupur ma oyoto ma otho dwogo i kwo, ki lok pa yamo angwen en aye lok pa goyo cal pa 144,000. Paulo ki Yohana gin niningi ki winyo kit ma otime pire keken ma wan tye kwede kombedi, kit ma “lanen mapol ki jo ma atir gimito neno.” Kit ma otime pa wot ma rwate pa malaika me adek, ma onwongo cim ki ranyisi pa wot ma rwate pa malaika me acel.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo owaco ni, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Gin madwong me lweny me acaki pa Lucifer i polo en aye lok. En onongo obedo lami lawi, ma otyeko tic kwede kabedo pa en me keto lok me bal i wic pa malaika mapwot. Ki waco ni malaika ma ogamo i parogi ma pe wul ki Lubanga, pe bene gineno ni en aye Lucifer ma olaro gi wek giparo gin ma agiki guparo pi Lubanga. En onongo lapire tutwal, macalo kit ma otimo kwede Eva i paca, omiyo malaika ma con gi mapwot ogeno ni paro ma Satan oketo i wicgi obedo paro me gi pire kene me acaki. Kec meno agiki ogolo nyim me goba ma kare weng.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Lweny ma agiki, ma bi time i polo me acel, tye piny me cako; pe obedo pi cayo malaika maleng, pe bende obedo pi cayo pa Setani bot Eva, ento obedo pi cayo pa en bot jo weng i lobo ki yore me waco lok ma oyubu, ma kinyutu calo tye i polo. En pi World-Wide Web ma Setani tiyo kwede me keto lok me paro i cwiny jo, ka jo meno pe gingeyo ni gityeko geno lim, kun gitimo kamano gityeko nyuto ni pe gityeko hero adwogi. Aposto Paulo aye otyeko tero ni i "nino agiki" jo bi geno lim, pien pe gityeko bedo ki hera pa "adwogi." Kaka gin aye, en otyeko neno pire keken tuk ma tic ma lamal pa Setani otimere iye.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

Nywaro cwiny pa dano weng kityeko timo ne ki jo me wilobo pa United Nations, ma gin teko pa Draagon. I lok pa lanen, jo me wilobo pa United Nations gin rwodi ki jo me bizinisi. Rwodi gibedo gavumenti, ki kompani madit me tekinoloji kacel ki jo ric madwong ma gitye i lobo mapol, ma ricgi okato bilioni, gibedo jo me bizinisi.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

Lweny cako ikare me cik me Sande; ikare meno, Amerika me Boc bedo rwot lanyut i bot rwodi apar. Kanyen, Amerika me Boc osewuo calo ludwong, ci nyutu agiki pa lobo pa rwot ma abicel pa lam me piny. En dok woto anyim me bwolo lobo weng ki cudi ma en biro timo i wang lam, cudi ma ki yaro calo kelo mac piny ki i polo.

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

> En timo amagero madit, omiyo mac obur ki polo i piny i wang pa dano. Revelation 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Ka okutu ma oyoto me jo ma otho, ma gubalo gi i yoo, ma gicako kwo coki, gin gityeko kete i malo i polo macalo cal, i cawa acel ki mano bene tye lamal mukene i polo.

> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

> I polo bene lim mukene onenore; ka nen, nyoka madit ma rabu, ma tye ki wi abiro ki tinyo apar, ki lakar abiro i wi ne. Revelation 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Twol madwong ma rwed obedo Satan, ento bene obedo Rome ma pe tye ki yore me Lubanga.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Ryek madwong en Satan, ki i kit me aryo ryek madwong kinyutu calo Rome ma pe yaro Lubanga. Ii lok me mukato pa yub pa Kristo, ryek madwong pa Rome ma pe yaro Lubanga kityeko yaro ne; ento tiko pa lanen ma maber tutwal pa ryek madwong tye ii “nino me agiki.” I “nino me agiki” ryek madwong kinyutu ne ki rwot apar pa United Nations. Gin pe oyabu ii lok me mukato pa yub pa Kristo, ento ii lok me mukato pa yub pa alufu 144,000, ma yubgi kityeko keto cal ki yub pa Kristo.

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

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

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Tung apar pa nyoka madit obedo alama pa kacel pa en; wi abic aryo pa en, ki kare pa rwot kityeko keto i wi-gi, ginyutu ni en obedo wi me abic aryo i kin lobo pa rwot abic adek me poropheti pa Baibel, macalo ma kinyutu i cal pa Nebukaduneza i Daniel kitap aryo, ka kede i wi abic adek pa Gonyo pa Yohana kitap apar abic aryo. United Nations obedo “alama mukene i polo,” i kare keken ma bendera, ma onywol i yoo ma kato i but pa lupur ma opoto pa jo ma otho, kityeko ket malo i polo. Nyoka madit ki dako ginyutu calo alama i polo i kare me cik me Sande, ma obedo keken kare ma le me pi pa Katoliki bene “gipoko cwinya i iye.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Kadong aneno wi pa en acel, macalo obedo ogoyone i tho; bal ma kelo thone oyate; piny weng giporo tutwal, giwoto lewi. Revelation 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Piny ducu tye ka giluwo leja me pi me Paapa, ‘ki cen’ ka ‘bal me tho’ ne ocwero; ki ocwerone otime i kare me Cik me Sande i United States. Tutwal, nyoka madwong, ki leja, gin weng tye ka giluwo gi, kacako ki cawa me Cik me Sande i United States. Nabi mape adwogi onyutu muciza pa Satan mapire tek i kare man keken, pien dong ki cen ka Cik me Sande kityeko keto, kun nabi mape adwogi ocako nyuto calo ‘nyoka madwong’, dong en ocel woko me bwoyo piny ducu, ki polo aye otyeko tim me bwoyo ne.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

> An oneno leja mapat ma obino ki iye piny; ki ne tye ki tung aryo calo meca matidi, ki owaco calo nyoka madwong. En otimo twero weng pa leja ma acakki i wang ne, ki omiyo piny kede jo ma bedo iye opako leja ma acakki, ma rwom ma kelo tho ociko. Ki otimo laram madwong, ma omiyo mac oceto bot piny ki i polo i wang jo. Revelation 13:11-13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Lweny ma ocako i Polo ma adek, otyeko i Polo ma acel. Rwom me gin adek me Diraagon, Lewic, ki Nabii me ceke, Baibul ki Roho me Poropesi gityeko nyutu gi calo rwom marac. I cik me Sande, rwom me gin adek ocako teto piny weng i lweny ikom dako, ka gityalo i Amagedon. I cik me Sande, gi keto kabedo mamegi i wang lweny me Polo ma acel, ci gipe loyo! Ka Romi dwogo bot twero kare adek i gin mukato me piny, calaka i kare weng en cako loyo labi, eka loyo ngat ma rwom kwede, eka loyo ngat ma otego, ci oboto piny.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

> Kac aneno laro ma pe maleng adek, macalo ribi, ma obino woko kii cuk pa nyoka madit, kii cuk pa ngwec, kii cuk pa lanen me bur. Pien gin obedo laro pa jogi marac, gi timo alama me mirakulu, ma gi ceto bot Rwodi me piny ki bot piny weng, me yiko gi bot lweny me cawa madit pa Lubanga Ma Tek Weng. Nen, an abino macalo jakwac. Ogwede en ma tye ka lube, ki ogwoko nyongi pa, pi pe owoto labolo, ka gin neno kwer pa. En ocoko gi weng i kabedo ma gi yaro ni i leb Ebiru, Armagedon. Revelation 16:13-16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

Lweny ma “i polo” i “kare me agiki” pe obedo lok me cal; en lweny me wac ma kitimo i polo. Ki i dwo pa diragon, pa le madwong, kede pa nabi ma pe atir, oa “tipu pa demoni” ma gitimo “lamat.” Lok “tipu” nyutu “pum,” kede “pum” obedo cal pa kwena. Pum pa Ezekieli 37 dwoko cing ma otho i bedo, kede otimo kamano kun cwalo kwena pa Islamu, ma i Bibul gicwalo calo yamo me tung me wuok chieng’. “Tipu,” “yamo” ki “pum” gin lok acel, ma giyiko dok obed lok adek man i leb Munu, i Leb Ebru kede i Leb Giriiki.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> Lubanga twero cege kwo manyen i cwinya pa dano weng ma mito atir me timo tice pa En, ci twero meco labi kwede tutunu matye pye ki i kac, ka miyo gi bedo gi leb maber i pako pa En. Teko me waco woko adier ma lamal me Lok pa Lubanga obipongo i dwon pa alufu mapol. Leb ma waco ki peko obiyab, ci gi ma tye ki cwiny macok coki obi miyo gi rwate me cwalo laloc ma cwiny matek ikom adier. Myero Rwot okony jo pa En me yweyo ot pa cwinya ki gin weng ma pe maler, ci me gwoko kube ma rwate ki En, pi bedo gitumo i kot ma ogiko ka bi cwalo woko. Review and Herald, July 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

“Jogi” ma pye ki tung pa Dragon, ki tung pa Beast, kede ki tung pa Lanabi ma pe atir, nyutu ni gin lok pa Satan. I lweny mukwongo ma i polo me adek—obedo lok ma kiwello, macalo ki Lacwalo Ler ma kiwello. I lweny me agiki ma i polo me acel—dok obedo lok ma kiwello. Lok ma kiwello ma Satan otiyo kwede i lweny me polo me adek, ma bi otiyo kwede dok i lweny me polo me acel, obedo mesmerism, ma i cawa me kombedi gikwongo ni "hypnosis".

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.

> Laco kede dako pe myero gikwano ngec pa yore me mako cwiny pa gin ma gibedo kede gi. Man obedo ngec ma Setan opwonya. Myero wagengo gin weng ma tye kit macalo man. Pe myero wamedo kwede mesmerism kede hypnotism—ngec pa en ma ocopo woko ki kit pa con me acel pa en, ki kicweyo woko ki i koti me polo. Manuscript 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

Kombedi, jo pa tekonologi madongo tye ka timo hypnotism i piny ki yik me intanet me piny weng, ma tye ka tic kwede gin ma gikwanyo ni “sayens me pako me coko ma kombedi”; ento adier, en lamal maloyo weng me sayens pa Setan ma macon me hypnotism. Jo me globali, jo pa tekonologi madongo, kacel ki jo macuk madit me biliyoni, gi mito kwano lunyodo mamegi i yik me bulu ma dong kiketo i piny weng. Tic me yubu cwiny pa Setan i piny weng, ka i mito. En ngec pa Setan ma tero piny weng bot Armagidon, kede ngec pa Setan magi ki waco gi i polo i kare acel keken ma malaika adek tye ka waco ngec pa Kiristo i polo.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.

> Aneno malaika mapat tye ka ywayo i tung polo, ki Lok Maber ma pe giko me waco bot jo ma bedo i piny, ki bot piny weng, ki dul weng, ki leb weng, ki jo weng; kowaco ki dwon madit: Woro Lubanga, ki mi en giye; pien cawa pa kica pa en obino; ki lami en ma ocweyo polo, ki piny, ki nam, ki tung pa pii. Ki malaika mapat bene olubo gi, kowaco: Babilon opoto, opoto, bungu ma madit eno, pien omii piny weng min i mwenge pa cwiny marac pa coyone. Malaika ma adek bene olubo gi, kowaco ki dwon madit: Ka dano mo keken lami nyama me thim ki kikome, ki omako aláma pa en i laceng me wi, onyo i lwete, en aye bino min i mwenge pa cwiny marac pa Lubanga, ma kiwoyo pyem, pe ki kubo, i cal me cwiny marac pa en; ki bino bwonyo en gi mac ki sufula i wang malaika maleng, ki i wang Ryec ma tin; ki twot pa bwonygi obedo ka malo kare weng weng; ki pe gitye ki kuc i ceng onyo i otum, jogi ma lami nyama me thim ki kikome, ki ngat mo keken ma omako aláma pa nying en. Nyutu 14:6-11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

“Tipu” ma gibino ki i dano acel acel i yubu ma itye ki buk adek, gi oaa ki i lebgi. Waco pa piny en tic pa gamenti ne.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> Wac pa piny obedo tic pa twero me cwalo cik ki twero me kot pa ne. The Great Controversy, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

Yeremia kimiyo ne lagam ni, ka oyero ngano ki ice, ki pe odok i ice (ento ice twero dok bot ne), Lubanga bi melo ne obed 'tung pa En'.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. Jeremiah 15:17–19.

> Pe abedo i dul pa jo me yubu, pe atyer; abedo keken pien cingi obedo ikom an; pien in opongo cwinya ki kwac madit. Pingo ma peko na obedo kare weng, ki lacwe na pe romo oyate, ma yaki me oyate? In ibedo pire kene bot an macalo jangol, ki macalo pi maloro? Erwate, Rwot owaco ni, Ka in idwogo, dong abi mii idwogo, ci ibituro anyim an; ka i weyo woko gin ma ber ki bot gin ma pe ber, in ibedo macalo tunga: wekgi dwogo bot in; ento in pe idwogo botgi. Yeremia 15:17-19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

Yeremia tye ka nyutu Jo pa Miller i cwiny‑opukgi me acel, ma giparo ni Lubanga owaco miriambo. Lubanga pe owaco miriambo; en keken opongo cing i wi bal ma tye i ramani me 1843. Yeremia ogamo, macalo gin ma cwinygi opuk i July 18, 2020, ma bene ogamo; ni ka gin yweyo woko ki jo ma pe ngeyo ber kede pwony pa Satani ma ne tye con mapwod pe obedo cwiny‑opuk, ento Rwot bino miyo Yeremia, kede gin ma nyutu kwede, obed “cok” pa En. Ramani me 1843 ne kicweyo me tyeko cik ma kikwano i buk Habakuk chapta aryo.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

> “En aye caden ma rwom pa jo pwony me Adwent me aryo ki lupapula gi, ka gin cako i ‘wiye niye ma con,’ ni dwoko me coya chart en aye rwom me neno cobo pa Habakkuk 2:2, 3. Ka chart obedo gin ma lanebi owaco iye (ki joma kwero tic man ginywalo laa ki niye ma con), ci en twero loko ni BC 457 en mwaka ma onego gicake iye kwano nino 2300. Obedo mite ni 1843 obed mwaka me acel ma gipapuloko, pi ni ‘anyut’ myero ‘otur,’ onyo obed kare me tur, ma iye gurup me nyako ma pe ginywalo onego gituro kede nino i kom gin dit me kare, cokcok ka pud pe gicero gi ki Twero me Dyewor me Dye Koo.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

Lubanga, ki kom Habakuku, omiyo cikke bot jo Miller me cweyo cal me 1843; onwongo obedo kwede bal ma Lubanga ocobo cing pi iye. En aye pingo Yeremia owaco ni peko ne obedo ki cing pa Lubanga. Inyim peko meno, kace Lubanga ogwoko jo Miller dwogo bot gonyo aryo me Habakuku, gin oneno kica ni, ka lok me neno obedo ocoyo, myero gin kuro ne, pien pe bino bwonya, ki i agiki obino ‘waco’.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Neno ma ‘kowaco’ onyutu gin ma tye iye i wac pa nabi; lagam ma bot Jeremiya ne ni, ka onweyo woko peko me cwiny ma ocako bot ne, ki odok i cwiny matek pi wac ma ne tye kwede con mapwod pe peko meno obino, ki ka opogore maber i kom gano gi yang, to dong obedo ‘dhok’ pa Lubanga, ki obimi wac pa ‘Midnight Cry’.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Pien nyutu eni tye pi cawa ma kiketo; ento i agiki obi waco, pe obi kwena; ka bene odwanyo, kur ne; pien adada obino, pe obi dwanyo. Habakkuk 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

Gin ma kimiyo calo Jeremia, i yore pa malaika me acel ki me adek, ma tyeko cik me dwogo, gin bibedo “dwon” pa Rwot i lweny ki lwak marac, i piny me lweny pa polo me acel. Gin bicwalo ngec pa Kwac me Otum. Gin ma kimiyo calo Jeremia kombedi tye ka winyo “dwon” i pango. Nino me cal adek ki nusu obedo cal pa pango me nabii.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Dwon pa ngat ma goyo dwon i cogo, “Yubu yo pa Rwot; tim i cogo yo madwong ma obur pi Lubanga wa. Kabedo weng ma tye piny gubedo malo, ki got madit ki got macek gubedo piny; gin ma apwec gubedo obur, ki kabedo ma opuk-opuk gubedo maber. En aye, dwong pa Rwot obinyutu, ki dano weng gubineno ka otum; pien dho pa Rwot owaco.” Isaiah 40:3-5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

Wa bi mede paro pa wa ikom yore me lweny ma agiki i lweny me tem, ma ocako i Polo ma Adek ki ogiko i Polo ma Acel, i coc ma bino anyim.

> Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. 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 6:33–35.

> Dong jo Midiani weng, kede jo Amaleki, ki jo i tung ceng, gi ogamo kacel, gi oko woko, gi ocako kabedo gi i lacar pa Jezreel. Ento Tipu pa Rwot obot iye Gideon, omiyo ogoyo ogenga; Abiezer bene ogamo ka i anyimne. En ocwalo lakwena i Manasse weng; jo man bene ogamo ka i anyimne: en bene ocwalo lakwena bot Asher, bot Zebulun, ki bot Naphtali; gi obino malo me bedo kacel kwede. Judges 6:33-35.

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