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# The Revelation of Jesus Christ - Number Twelve

Nyutu pa Yesu Kristo - Namba Apar Aryo

Two Tests

Tem Aryo

Author

Jeff Pippenger

Published

November 7, 2023

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We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.

Wan tye i tic me poyo Buk me Nyut pa Yohana, chapta apar acel ci i apar adek; kany wan nongo ludiro weng i lweny me temo me agiki pa Lweny Madit, ma tye katime i pap lweny pa Polo me acel. Ludiro gin jo 144,000, kede lwak madit ma bino woko ki Babilon macalo teko me aryo, ma gi lwenyo kwed United Nations, Kanisa Katolik, United States, ki Satan keken. Jo 144,000 kede lwak madit eni gin lwak pa Lubanga, ma gimiyo ngec pa malak me adek; ento but aryo me lweny bene giyaro ki lwak pa ruc pa Lubanga, ma pe kityeko nyutu ki malak me adek, ento ki kec me adek.

In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.

Me nyutu kit ma keken ma omedo kwanyo kwo pa tung me Ripablikan ki me Protestant i mwaka 2020, wan tye ka yeny me nyutu kit me poropheti ma poto i lweny pa dano i polo ma acel, caka ki cik me Sande nyaka ka Mikael ocung. I gin mukato meno, piny weng myero giketo cal pa le. Gin mukato meno obedo dwogo pa gin mukato pa Amerika, ocako ki September 11, 2001, nyaka i cik me Sande ma tye ka bino cok cok, ma oyeko gin mukato aryo mag parallel. Ka gin mukato mag parallel, gin aryo gingo me miyo atir i bot gin mukato mukene. Gin ma poto i acel ki gin mukato mag eni, bene bino poto i gin mukato mukene. En gin mukato ma aryo ma Revelation 12 ki 13 guter cing iye, ki wan waceto me ngeyo gin mukato ma aryo, me miyo ler pa poropheti i bot gin mukato ma acel, ma kombedi dong piring me tyeko ne.

The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.

Teko adek ma gikelo piny i Armagidon kityeko yaro gi i chapta apar aryo ki apar adek. Teko pa Drakon en aye ma kiwaco ma acel.

> 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. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.

> En onen lamal mukene i Polo; nen! darakon madwong ma otum mac, ma tye ki wi abicel ki tung apar, ki taji abicel i wi ne. Racne oyweyo kit adek pa lacim me Polo, ologi i piny; darakon bene onongo otye i anyim nyako ma dong tye i aa me coyo, me oyuk nyathi ne ka kicoyo con. Revelation 12:3, 4.

Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.

Nyako White omiyo wa ngec ni dragoni i pot buk man obedo Satan, ento i kite ma aryo obedo Roma ma pe ogwoko Lubanga. Satan kede Roma ma pe ogwoko Lubanga gi nyutu calo United Nations. Twolo apar pa lageng gi nyutu lare marac pa rwot apar i Revelation 17. Rwot apar jene ki nyutu i Revelation 17, kede i kany kimiyo ngec ni gin obedo dugu ma 7 i cim pa Bibul. Lageng ki nyutu calo tye ki wi 7 kede korona 7, me coyo pire ni en obedo dugu ma 7 i cim pa Bibul. I Daniel 2 gin ki nyutu calo Giriki me cwiny, kede bene gin Ahab i lagwok me Got Karamel, kede gin jarweny apar i Zaburi 83.

The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.

Twero me piny ma aryo pa jarac ma kicono iye i kitabo me Revelation apar aryo ki apar adek, obedo leebi ma bino ki i nam, ma Sister White paka yaro ne ni obedo Katoliki.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 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 13:1–3.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 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 13:1-3.

John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.

I loc acel, John nongo obedo i abut pa pi madit, ci oneno le ma marac aa ki i pi; keken, oneno le ma marac aa ki i piny. Sister White owaco ni kare ma John oneno le aryo obedo higa 1798, pien en obedo higa ma lwak pa Papa okwayo tekone, omiyo onwako bal ma kelo tho, ma lacim bino opore.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> I cawa ma Lwak pa Papa, kigolo woko teko ne, myero oweko kweco, Yohani oneno teko manyen ma bino me dwogo dwon pa drakon, ki cwal anyim tic acel acel ma pire tek ki me yubu Lubanga. Teko man, ma agiki ma biro lwenyo ki kanisa ki cik pa Lubanga, ki nyutone calo le ma tye ki rweny aryo calo odiel. Le ma onongo obino kun cen onongo gi aa ki pi madit; ento man o aa ki piny, me nyutu cako i kuc pa piny ma ocoyone—Amerika me Pot Buk. Signs of the Times, February 8, 1910.

John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.

Ka Yohana tye ka neno dok i mukato, en neno leja ma ki i pi, ma obedo Papasi. Ka en neno anyim i mukato, en neno leja me piny, ma obedo United States. Man aye pingo ma leja ma ki i pi kicweyo ne i kit me laloc calo en keken. Ki 1798 ka Yohana neno dok i mukato, en con neno me acel “wi 7 ki cungu 10,” ma nyutu kare i mukato ni cungu adek kikwanyo woko me weko kabedo pi cungu ma tek me Papasi, ma owaco gin madwong.

> Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.

> Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.

Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.

Mapwod pe tung’ adek pa Heruli, Ostrogoths ki Vandals gikwanyo woko, Rome me pagani kityeko nyutu ne ki “engule apar.” Engule apar jene nyutu Rome me pagani. Ci Yohana nyutu leopard pa Greece, ci bear pa Medo-Persia, ci lion pa Babylon.

> The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.

> Mukwongo obedo macalo le, ki bene tye ki tengo pa layeny; atye ka neno nyo kun tengo ne kikwanyo, ki kiyubu ki woko i piny, ki kimiyo obed kom ti calo dano, ki kimiyo ne cwiny pa dano. Ka nen, liech mukene, me aryo, macalo dubu; oyubu pire kene i tung acel, ki bene tye ki mbavu adek i dho ne i tung lino ne; gin owaco bot ne ni, Yim malo, cam ring mapol. Paka man, aneno mukene, macalo otada, ma i woko ne tye ki tengo angwen pa lacar; liech en bene tye ki wi angwen; ki kimiyo ne twero. Daniel 7:4-6.

There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.

Pe tye gin acel i Kit Katolik ma obedo me Kirisitiani, kede lebi ma oaa ki nam nyutu rwome kacel pa lwak pa jojwok weng ma porofeci me Bible owaco i con. Lebi ma oaa ki nam ki-coyo i ruc me con ma obalo, pien Yohana tye ka neno dok i con. Acel, oneno twero ma kiketo ka tung adek okwayo woko—Papasi. Eka, oneno tung apar kwede korona apar—Ruma pa jojwok. Eka, oneno lepad—Girisi. Eka, oneno dubu—Medo-Perisa. Eka, oneno simba—Babilon. Lok me coyo lebi ma oaa ki nam tye ki jami pa lwak pa jojwok acel acel ma ocake con, kede lok me coyo nyutu ni Papasi obedo rwome kacel pa kit weng me lajwoki ma otyeko bedo i con pa Bible. Pe tye gin acel i Kit Katolik ma obedo me Kirisitiani. Gin mo keken ma romo nen calo me Kirisitiani i Kit Katolik obedo me bwola.

At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.

I Got Karmel, ka Elija odugu lweny ki lanen pa Jezebel ki laco pa en ma ocweyo yie, Jezebel en obedo dok i gang i Samaria. Dako me rwenyo pa Tire kiweyo woko i kare me lok pa le me piny ma tye ki okwer aryo. Jezebel pire keken tye ka ocano, ki i Revelation chapta apar aryo ki apar adek piny omera iye; ento pe giyiko ne calo yele ma loyo ma gineno i polo, macalo United Nations, United States ki Setan. En dwogo i kabedo pa rwot pa en i Samaria—bolo pa Ruma.

The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.

Gin ma otime ikom lam me piny en aye ka ma tem pa cal pa lam pi piny weng kigeno. Tem eno otime ikare me lwak pa polo me acel. Man aye gin ma wan wamo me paro ikom en kombedi. Abi leyo ‘United States’ i kabedo pa nyig ‘he’ i lok ma wan kombedi wapar ikomgi.

> And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> Aneno le mapat ma ocako aa ki piny; United States otye ki dhere aryo macalo nyathi diel, kede United States owaco macalo ng'weny madwong. United States otiyo ki teko weng pa le ma acel i wange, ka omiyo piny ki gin ma bedo iye woro le ma acel, ma cobone me tho nogedo. United States otime tim me cwaka madwong, nyo omiyo mac obin ki polo i piny i wang jo, ka oloko jo ma bedo i piny i yo marac ki tim me cwaka magi ma United States otye ki teko me timo i wang le; ka owaco bot jo ma bedo i piny ni gicweyo cal pa le, ma onongo tye ki cobo ki panga, ento odongo kwo. United States bene otye ki teko me miyo kwo i cal pa le, me bedo ni cal pa le obiwaco, ka omiyo gin weng ma pe biworo cal pa le obed githo. United States omiyo gin weng, otino ki madwong, lagoro ki lacen, ma tye itwol ki ma tye i twoke, me gimako ranyi i lwet-gi macego, onyo i wi-wang-gi: ka me bedo ni ngat mo peke twero cend onyo cende, ce en keken ma tye ki ranyi, onyo ki nying pa le, onyo ki namba pa nyingne. Revelation 13:11-17.

In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.

I Apokarifa rwom apar adek, lacere madit pa Ruma ma pe giworo Lubanga omiyo Papat gin adek, kun oketo Papat i kom pa piny.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Ki nyama ma aneno ne calo chui, tiendene ne calo tiende dubu, dhone ne calo dho simba; ki joka nomiyone tekone, komne, ki twero madwong’. Revelation 13:2.

The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”

Rwodi apar ma tye ka nyutu Rome ma pe oywago Lubanga (France, ma obedo rwot mukwongo i rwodi apar, calo ma kiyaro ki Ahab) gimiyo bot Paapasi gin adek: twero, kom, ki lwak. Ka Empara Konstantino okobo kabedo me dul pa lobo ki i kabedo me Rome ma i tung me ceto ceng, odonyo i tung me dwogo ceng ki otime Constantinople obed kabedo manyen pa Lwak Rome i mwaka 330, dong Rome ma pe oywago Lubanga omiyo Kanisa pa Rome ‘kom’ ne.

When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”

Kare i mwaka 496, Clovis, Rwot pa Frank (France), odoko Katolik ki ocako lweny i kom teko ma ne gikwedo Papacy me donyo i kom me piny, Roma ma pe obedo Kristiani eka omiyo Papacy "teko" ne.

In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.

I mwaka 533, Justinian oketo cik ma oporo ni Kanisa pa Roma obedo ladit pa kanisa weng, kede obedo jalwoko jo me yel mape atir. I kare man, twero pa Roma me pagani onongo ocwalo bot Papasi.

In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.

I gonyo apar aryo, “the [United States] timo teko weng pa ngonyo ma acel i anyim ne.” Teko ma kiti pa Papa otimo oneno i Clovis, ma en oketo teko pa lweny ki teko pa cente bot kiti pa Papa. Man aye pingo Kanisa Katoliki lwongo Clovis “nywal mukwongo pa Kanisa Katoliki,” ki lwongo France “nyako mukwongo pa Kanisa Katoliki.” United States bineno timo bot kiti pa Papa tic marac acel ki ma Clovis ocako i mwaka 496.

The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.

Twero pa Amerika me Kacel bi tiyo kwede me weko “piny kede gin ma bedo iye me woro lec ma acaki, ma gyek ma kelo tho ne ki gonyo.” Amerika me Kacel bi tiyo kwede twero me lweny ki twero me ekonomi me weko piny weng me yee Sande calo nino me cung woko ki tic. Nyako me kom pa Tyre acaki obi timo kom kwede lec me piny i kare me cik me Sande ma tye ka bino cokki, eka obi wot me timo kom kwede rwodi weng mapat me piny.

In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.

I coc apar adek, "[United States] timo lamal madit, ma omiyo mac olwor ki polo i piny i wang dano." Mac nyutu lok ma pe maleng. Leb me mac ikare me Pentekote ginyutu lok maleng ma tye kacel ki twero me waco lok eno bot piny weng. Mac ma [United States] omiyo olwor ki polo, bene biro rwate piny ceke ki leb ceke.

In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.

I rek apar angwen, Amerika ma kikube goyo ribo jo ma bedo i piny, kun kit tic ma pire tek magi ma [Amerika ma kikube] obedo ki twero me timo i wang le; waco bot jo ma bedo i piny ni, gin otimo cal pi le, ma kigi guro gi okwer, ento odong ngima. Ribo ma Amerika ma kikube tye ka tic kwede me goyo ribo piny weng, kiketo ne calo mac ma oburo piny ki polo i rek ma otime con. Mac ma ki polo oburo piny cweyo tic ma pire tek, ma Amerika ma kikube tye ka tic kwede me miyo cik bot piny weng me cweyo gamenti me piny acel, ma obedo rwom me kanisa ki gamenti, ka kanisa tye i wi twero me rwom eno.

This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.

Man obedo gin ma rwom pa Ahab ki Jezebel onongo nyuto ka ki rweyo Elija. Lweny pa Elija i Got Karmel ocungo woko i acaki pa Amerika ma ki rwate, i kare me tuk pa malayika acel aa ki 1840 dok i 1844, me poko laneni ma pire tek pa Protestanti aa ki laneni me bul pa Protestanti weng.

It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.

En otyeko dok i cok pa United States, i kare me tem pa cweyo cal pa beast ma ocako i September 11, 2001, ki ogiko i cik me Sande ma bino cito.

Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.

Tyeko maber tutwal pa Elija omede anyim cawa madit ki ma ror pa Rwot, ma en abicel aryo me agiki me “plagues”. En dong, Got Karamel, Elija, Ahab ki Jezeebel kimino calo itic me United States me keco lobo weng me cwako gavumenti pa lobo acel pa United Nations, ma Kanisa Katolika tye ka loyo iye. United States otyeko tic man ki teko pa lweny ne, ki teko pa me cente, ki kwena ma orwate kede ma okeyo cwinya, ma en tye ka tero kede ka loro, ma kimino calo gin ma gicano “information super highway” pa “worldwide web”.

In verse fifteen, we are informed that “the [United States] had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.

I rek pier abicel, wan onongo kinwaco ni, “[United States] onongo tye ki twero me miyo kwo i cal me lebi, pi wek cal me lebi obiwaco, kacel ki weko ni gin weng ma pe gibworo cal me lebi, bi miyo githo.” Kwedo me tho ki twero me lwak pa [United States], ma dong tye calo rwot me tung acaki pa United Nations, omiyo Gavumenti me lobo acel pa United Nations twero me waco. Tic me waco kitimo ne kede twero me yubo cik kacel ki twero me wii-cik. Lacom me yubo cik pa United Nations tye i New York, ento lacom me wii-cik pa United Nations tye i The Hague, Netherlands. The Hague tye calo Lobo Mukato, en New York tye calo Lobo Manyen. [United States] kacel ki Netherlands gitye ki lok me mukato ma iye gubedo nen piny calo lagwok me tung acaki pa lonyo ki twero me bedo pire keken; ento gin aryo gutyeko lok me mukato gi—gubalo waco calo dragon.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.

> Ka Sabat kityeko bedo kom me poyo lok ma pire tek i piny pa jo Kristiani weng, kede ka ludito pa dini ki pa lobo kityeko culo cing kacel me kelo cik pi gwoko Sande, gin jo manok ma gityeko bedo pe giyie yubu bot mito me lwak, gibibedo jami ma piny weng bicimo. En con, cik obicwalo bot jo ma gi gwoko Sabat me cik ma angwen, ki lero gi ni gi rwate me meko peko ma matek loyo weng, ki miyo lwak twero, inyim cawa mo, me golo kwo pa gi. Romanism i Piny Macon kede Protestantism ma opoto woko i Piny Manyen, bicit wot i yore macok coki bot jo ma gi gwoko cik pa Lubanga weng.

> “The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.

> Jo pa Lubanga ci bi donyo i wang gin acel-acel magin pa peko ki cwer cwiny, ma Nabii okwayo nying cawa me peko pa Jakobo. Lweny Madwong, 615, 616.

In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”

I i verse 16 ki 17, ka cal pa le dong kiketo ki kimiyo twero me waco, “[United States]” omiyo dano weng, matidi ki madit, gin ma tye ki jami ki gin ma pe tye ki jami, gin ma tye ki twero ki gin ma kicado, me nongo alama i lwet tung’ maber onyo i wi-ganggi: ki obed ni pe ngat mo romo ceko onyo cato, keken ngat ma tye ki alamani, onyo nying pa le, onyo namba me nyingne.

The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.

Cweyo cal pa leero obedo temo ma tye i anyim temo pa rany pa leero. Ka pe wa tyeko temo ma cweyo cal pa leero kelo, pe wa bi tyeko temo pa rany pa leero. Gin temo aryo mapat, ki kitgi me temo bene mapat.

The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.

Cweyo cal pa beast ma ocako i September 11, 2001, en koyo me lajwii ma tito ni giko me kare me temo tye ka bino macokcoki. En kwena pa Elia ma nyutu ni Got Karamel tye macokcoki i wang anyim, kede ni dano pa Lubanga myero gibed ki mo pa kit pa ngat, mo pa Laro Maleng, ki mo pa kwena me ‘Midnight Cry’, mapwod pe gitimo kwayo ma agiki. Myero gi cungo ki nino, pi ka Elia penyi gi, “Nining kare ibin ibedo i iye tam aryo?”—pe gubed peke waco, pien i kare meno bedo peke waco obedo nongo caa pa beast. Temo pa cal pa beast nyutu tic me ngeyo kwena ma waco ni giko me kwero obedo macokcoki, calo kaka kwena pa Millerites owaco cako me kwero.

The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.

Tem me ranyisi pa beast pe tye ki yero mo keken, pien pe tye ki gin mo keken me kare me temo. En but acel i cawa, pe obedo kare me cawa. En krisis, eka en tem me litmus ma bi nyutu kikome pa Jo Isra’el ma kicayo gi i Got Carmel ki Ahab i kare me Cik me Sande. Eka gibi nyutu kikome ma gityeko yubu i kare ma con, ma i lagam kigamo ni tem me cal pa beast.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.

> Kumeno (calo ma Lacwe Maleng owaco, “Kombedi, ka un winyo dwong pa en, pe utyeko cwinyo un mac, macalo i kare me kwanyo, i nino me temo i buti: ka lacoo un otemo an, ki ogwoko an me temo, ki gineno tic ame pi mwaka abicel. Kumeno, acwinyruo ki ducu meno, ki awaco ni, ‘Gibedo ka gikupe i cwinyo gi; ki pe ginen yo ame an.’ Eyo, anywako i yeca an ni, ‘Pe gibidonyo i yegi me wen an.’”) Mi kete, owadwa, pi pe obedo i ngat mo bot un cwiny marac me pe geno, ma rwate woko ki Lubanga matye. Ento ciko keken gi keken nino ki nino, kun ki lwongo ni “Kombedi”; pi pe ngat mo bot un oyek i cwiny ne pi bwonyo pa richo. Pien wan obedo gicako ki Kristo, ka wamako maber acaki me geno wa paka giko; calo ma ki waco, “Kombedi, ka un winyo dwong pa en, pe utyeko cwinyo un mac, macalo i kare me kwanyo.” Hebru 3:7-15.

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