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# The Revelation of Jesus Christ - Number Thirteen

Nyutu pa Yesu Kristo - Namba apar adek

The War in Heaven and the Last Days: Unveiling the Prophetic Timeline from Revelation 12 & 13

Lweny i Polo ki Nino me Agiki: Nyutu woko yore me kare me poro ki i Apokarifi 12 ki 13

Author

Jeff Pippenger

Published

November 9, 2023

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We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.

Wan watye ka nyutu lweny ma i polo, ma kipoko i chapta apar aryo me Kitabu me Revelation. Wakwako pire tek me kit pa Kristo, ma en Alfa ki Omega, wan waketo lweny ma i polo ma i chapta apar aryo calo cal pa lweny ma i polo ma otime i ‘nino me agiki’. I Baibul ki i Lamo me Poropheti, leb ‘nino me agiki’ romo bedo nino me agiki pa bura me yenyo.

We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.

Wan oketo nying pa twero adek pa Setani ma i chapta apar aryo ki apar adek, pe macalo twero ma giyudo tyeko gi i con, ento macalo tyeko me kare ma kombedi pa twero magi ma gicako lobo wot bot Armageddon. Nino madongo me chapta apar aryo obedo United Nations; Kereke Katolik, ma bi dwogo kwo i kare me cik me Sunday i United States, obedo lurem ma ki i pi me chapta apar adek; ki lurem ma ki i piny ma tye ki tung aryo, obedo United States.

We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.

Wa kitye ka nyutu ni lweny, ma pud ki nongo tito iye i bab apar aryo calo nyutu keken pi lweny pa Lucifer i polo, ento en nyutu lweny ma tye ka obino i polo me piny, ma bi cako ki cik me Sunday ma bino oyot i United States. Wa okwako kare me nyutu ni tye kit me temo ma kinyutu i Revelation apar adek, lok apar acel dok i apar abicaryo, ma rwate ki ngiyo cweyo kica pa lewic. Kica pa lewic nyuto rwome pa kanisa ki goment, ka kanisa tye i twero me rwome. Ka kanisa tye i twero, dong kitiyo ki goment me miyo yore me tam pa en obed cik, ki kwanyo jo ma en oyaro ni pe rwate ki tam pa en. Kit me temo pa piny weng ma rwate ki cweyo kica pa lewic, ki cako timo ne i United States anyim. Kit pa porofetik pa gin aryo me kit me temo man, tutwal obedo macalo keken, be i United States be i piny weng.

We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.

Wa nyuto kare aryo ma rwate pa 1260 ceng, ma ocako anyim lacer ki ma otime anyuma lacer, macalo lami aryo me nyutu ni tye tem aryo ma odugu irum me cal pa le marac i agiki pa lobo. Cweyo cal pa le marac i United States ikare me 11 September 2001 ki cik me Sunday ma bino oyoto, bed anyim cweyo cal pa le marac i United Nations anyuma cik me Sunday ma bino oyoto. 1260 ceng me tic pa Kristo, ma ocako i baptiiso pa En oko i lacer, bed anyim 1260 ceng me tic pa luboke pa En ma otime anyuma lacer. Rek aryo, ma obedo ki kare aryo aryo, ma kiti gi nyutu tem ma rwate i kare acel acel, nyutu kom lok pa cal pa Kristo onyo cal pa Antikristo.

The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.

Nino 1260 me tic pa Kristo, ma otum i musalaba, ocako ka Tipu Maleng obino piny i bapatisim pa En, ma rwate ki malayika ma-tek me Revelation 18 ma obino piny i nino me 11 September 2001.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.

Kare me ceng 1260 i kit ma otime i kare pa Kristo, ma otum i lacar, nyutu kare me cawa ma bitumu i cik me Sande ma tye ka bino cok. Lacar tye calo cik me Sande. Gin aryo gibedo cal me cwalo tam. Gin aryo nyutu bino me opoto lobo pi lobo ma iye gin me cwalo tam otime. Gin aryo otime i piny ma maler me Yuda. I kit ma otime i kare pa Kristo, en ne piny ma maler me Yuda me kom; ento i cik me Sande, en piny ma maler me Yuda me cwinya, United States of America. I lacar, gitingo Kristo malo pi me kwayo dano weng me bino bot en keken.

> And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.

> An, ka giyeto an malo ki piny, abi kwanyo dano weng bot an. Man owaco kamano me nyutu kit me tho ma onobi tho. Yohana 12:32, 33.

At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.

I kare me cik pa Sunday, bendera pa 144,000 kiketo malo me ywayo dano weng bot Kirisito.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Obi yaro bendera bot pinye ma mabor, kede obi goyo lili botgi ki i otuk pa piny; nen, gibino ki dwiro maber maber. Yesaya 5:26.

The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.

En kare me ceng 1,260 i gin ma otime ikom Kristo, ma ocake ka lacar dong otime, tyeko ki Mikael ocung malo i kare me keto kidi i Isitefano.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.

> Ento ka obedo opong ki Roho Maler, oketo wang'e malo i polo ki tek, oneno dit pa Lubanga, ki Yesu tye ka cungo i tung acaki pa Lubanga, kacel owaco ni, Wun ara, anena polo o yabe, ki Wod pa Dano tye ka cungo i tung acaki pa Lubanga. Tic pa Lakwena 7:55, 56.

The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.

Dwe 42 me alama pa kare me temo pa cal pa le ma agiki, tyeko ka Mikael ocung malo, kede nyutu giko pa kare me temo pa dano.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> I kare meno, Mikael, rwot madit ma lubo nyithin jo mamegi, obicung woko; ci bino kare me bal madwong, macalo pe obedo kare mo keken ki kare ma cako bedo dugu nyo i kare meno; i kare meno jo mamegi bikwanyo woko, dano acel-acel ma bikikene coyo iye i buk.

The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.

Lok me gin ma otime con opong weng pa yore me tem ariyo me cal me lewic, tye ki til me porofetik mukene ma iye. Ka gin en onongo ki nongo ngeyo maber, an atamo ni dano manok keken obedo ngeyo gin atir man; ento yore me tem ma acel pa cal me lewic, ma otyeko tim i United States, ocako i dwe September apar acel, 2001, ka kec ma adek obutu i kit me gin ma otime con. Cik me Ceng Abira, ma ka en aye kare ma yore me tem ma acel pa cal me lewic otum, keto cal me cako pa kec ma adek i rweny ikom United States pi cato cik me Ceng Abira. I kare en, cako pa kec ma adek otyeko timo kongoyo piny mapol, i cwalo me Revelation apar acel, layere apar aboro, kede nyuto ma acel pa tic pa Islam me kongoyo piny mapol i porofesi me Biblia.

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Kede en bi bedo dano ma goro; lwete pa en bi lweny ki dano weng, ki lwete pa dano weng bi lweny ki en; kede bi bedo i wang owete pa en weng. Genesis 16:12.

The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.

Cik me Sande ma bino cok, obedo agiko pa kare me temo ma acel, kede bene cako pa kare me temo ma agiki. Kare me temo ma agiki gikore ka lor woko probation pa dano; i kare meno yamo angwen, ma gin cal me apoyo ma adek, gikweyo weng woko.

> “When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.

> Ka Lukony oneno i jo Yahudi dul ma kicogo kube ki Lubanga, oneno bende Kanisa me Kricit ma gituro ni en Kanisa, ma oketo kube ki piny ki Papasi. Macalo ka obedo i Got Oliv, oyelo pi Jerusalemu nyaka ceng obuto piny i but got ma i tung me oceng, en kombedi bende oyelo pi jo maricho kede okwayo gi i kare magiko me cawa. Oyot dong obinen waco bot anjel ma gikego yamo angwen, ‘Wuc bal woko; we otum, poto, ki tho obu bot jo ma gikayo cikna.’ Binen myero owaco bot gin ma gibedo ki ler madwong ki ngec, macalo ma owaco bot jo Yahudi, ‘Ka in nigeno, atir, i cawa man, gik ma kelo kuc mamegi! ento kombedi gi yone ki wang in’?” Review and Herald, October 8, 1901.

In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.

I tariik pa Kristo, lalang me yo mukwongo me kare mukwongo me ceng 1,260 ocako i baptiis pa En, ma en obedo lamal pa tho pa En ki dwogo i bedo pa En. Kare eno otyeko i tho pa En ki dwogo i bedo pa En, ma i ceke acel ocako kare me agiki me ceng 1,260. Kare eno otyeko ki tho pa Sitefano ki dwogo i bedo pa Sitefano ma ki ahadi.

The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.

Kit me lanabi pa rek me gin ma otime con ma nyutu cal pa Kristo obedo acel keken calo kit me lanabi pa rek me gin ma otime con ma nyutu cal pa Antikristo.

In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.

I Buk Maleng, Kristo obedo rwot me tung bor ma atir, kede kare weng obedo paro pa Setan me kwanyo woko twero pa rwot pa Kristo, ki me tim calo marac twero pa rwot pa Kristo.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Nining in owil ki polo, o Lucifa, wod okinyi! Nining in ogwero piny, in ma ocoyo teko pa dano me piny weng! Pien i waco i cwinya ni, ‘Abi ceto malo i polo; abi yiko kom an malo loyo lacel me Lubanga. Abi bedo bende i got me lwak, i tung me bor; abi ceto malo loyo malo me niang; abi bedo calo En Ma Malo Madit.’ Isaiah 14:12-14.

The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.

"Tung bor" obedo Yerusalem, taun pa Rwot Madit, ma kabedo maler pa en tye.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.

> Wer ki Zaburi pa otino pa Kora. Rwot obedo madwong, ki en myero opaki tutwal i gweng pa Lubanga wa, i got maleng pa en. Got Siyon, ma ber tutwal i kabedo ne, mor pa piny weng; tye i cing pa anyim, gweng pa Rwot madwong. Zaburi 48:1, 2.

In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.

I Lok pa Lubanga, rwodi me i tung lyec me piny ki nyutu gi kare ducu calo lwor pa jo pa Lubanga. Gi nyutu temo pa Satan me timo calo rwot ma adier me i tung lyec, ma obedo i kom pa rwot i Jerusalem, ma obedo i tung lyec. Rek ma nyutu yore me temo aryo pa cal pa lem, ma woto maromo ki rek pa yore me temo aryo pa cal pa Kristo, tye ki laco cwoko wac adek i lok me temo pa Satan me bedo rwot me i tung lyec ma luyo jo pa Lubanga.

In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.

I hapi 723 BC, rwot me Bor, ma i kare meno obedo Asiriya, oketo jo me piny apar ma i tung Bor me Isirayel i tongo, i poko pa "abiro cawa" me Levitiko 26. Hapi 1260 lacen, i hapi 538, rwot me Bor, ma i kare meno obedo Loma me pagana ma kom ducu, oyiko kom rwot bot Loma me Papa, ma ci obedo rwot me Bor me cwiny pi hapi 1260 mapat. Kare me aryo pa hapi 1260 eno otum i hapi 1798, ka rwot me Bor me cwiny pa Loma oywako lacer ma kelo tho. I hapi 1798, ka Loma me Papa oywako lacer ma kelo tho, eno ocoyo ronyo me giko me kare me temo pa dano, ka Loma me Papa ma odwogo bot kwo ki tho odonyo i giko pa ne pi kare ducu, pe tye ngat mo me konyo.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> En obiketo apup pa ot pa rwot mamege i tung pi, i got ma laling ki dwong; ento obino i agiki, pe obedo ngat mo ma obigonyo. I kare ango Mikael, rwot madit ma tye kagwoko nyithindo pa jo mamegi, obicake; bibedo cawa me bal, macalo pe obedo con kun piny obedo nyo i kare ango con; ento i kare ango jo mamegi obigonyo, dano mo keken ma ononge ki kicone i buk. Daniel 11:45, 12:1.

The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.

“Cawa abiro” me Levitiko 26, ma obedo rwate ki higa 2,520, nyuto Asiriya ni en rwot pa tung bor i 723 BC, kede calo rwot pa tung bor, ogamo duk “pa tung bor” pa Israel me con. Ki kare meno anyim, lamo kica, kacako ki Asiriya dok obino bot Roma me lamo kica, ogoyo jo pa Lubanga, “lwak” me Daniel 8:13, i wi cing pi higa 1,260. I 538, rwot pa Roma me kom ringo pa tung bor, ki lok me poropheti, omoko ne rwot pa Roma me Roho pa tung bor; en dok ogoyo Israel me Roho pa Lubanga i wi cing pi higa 1,260 mapat. Kare ma aryo me ogoyo i wi cing otyeko ka rwot pa Roma me Roho pa tung bor oyudo jeraha me tho i 1798.

In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.

I rek pa cal pa Kristo, wang rek en lacer, ka kinyutu tho. I kare aryo me tem me yubo cal pa le, wang rek en tho pa le me piny. I rek pa Rwot pa Bore ma lamal, wang rek en tho pa Rwot pa Bore pa Loma ma atir.

These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.

Rek man nyutu witinesi adek me Bibel, ma keken tye ki kare aryo ma ceto acello i wang kare acel. Wang rek keken kimako cing ki tho pa kom, onyo tho pa lobo me porofesi pa Bibel. I bot Khristo, wang rek en tho pa En ki dwogo i ngima. I bot cal me lam, wang rek obedo tho pa lam pa piny, lobo ma namba 6 i porofesi pa Bibel, i kare me Sunday law. I bot rek pa rwot me bor ma me cal, wang rek nyutu tho pa rwot me bor pa Loma ma adier, lobo ma angwen i porofesi pa Bibel.

The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.

Lawa aryo pa Revelation apar acel, malube ki Anyera White i The Great Controversy, gicoyo calo Lok pa Lubanga. Kristo en aye Lok pa Lubanga. Lawa aryo man gimine gi twero me porofesi pi ceng “a thousand two hundred and threescore days,” ka gicwede i “sackcloth.” Ci gityeko giketho gi i yo, ki pe ginyemi pi “three days and a half.” “A thousand two hundred and threescore days” ki “three days and a half” dudi-gi aryo gin alama ma nyutu kare me “wilderness” me hawi 1260. Gicako ki miyo-gi twero, ka gikwero lok i “sackcloth,” ma ogiko ki tho. Lacel, pi kare acel acel me porofesi, gityeko bedo pwol ki gicwede ki tho, nyaka ginyemi ki tho me cweyo wac me ciko pa lacar ma adek, ma nyutu ni kare me tem ogiko.

These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.

Yore me porofeci angwen man rwate ki lajul angwen. Kit me porofeci pa lajul acel acel i angwen, en obedo acel keken. I yore angwen man tye kare aboro; pi kare keken-keken, cawa pa gi i porofeci obedo acel keken; ento kare ma aa ki September 11, 2001 dok otum i cik me Sande ma bino cok-coki, pe rwate ki mukene. Piny me i tyen pa kare keken-keken nyutu kit mo me tho. Yore aryo moko waco ikom Kristo, kadi bed cal pa iye onyo Lok pa Lubanga. Yore aryo mukene nyutu Antikristo, kadi bed ki mite ne me cwako cal Kristo calo Rwot me Wi Piny, onyo me cwako cal kit me loyo piny pa Kristo.

We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.

I coc wa ma bino, wa bitemo me keto kacel gin 144,000 ki lweny i polo ma acel. Ngat ma kwano, onyo ngat ma winyo: Bene ka itamo pe ineno adiera magi, onyo ka ineno gi, myero ki nyutu ni ngec ma kityeko yaro i coc weng magi, kityeko nongo ne, ci dong ki konyo ne ki kongo ne, ki kit me tic ma kicako ki acaki me gin wek kinongo agiki me gin. Man en alama me poroc pa Alpha ki Omega, ci en rwom madit i nyutu woko pa Yesu Kiristo ma kombedi kitye ka yabo woko.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Gin ma kikano obedo pa Rwot Lubanga wa: ento gin ma kibico obedo pa wa kede pa nyithin wa nining, wek wa timo lok weng pa cik man. Deuteronomy 29:29.

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