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# The Seventy Forgotten Years of Tyre

Mwaka 70 me Tiro ma pe giparo woko

The Seventy Forgotten Years of Tyre

Mwaka 70 me Tiro ma pe giparo woko

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Nabii weng nyutu agiki pa piny.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Cbʼa tko tziijil taq qʼalajisanelaʼ re ojer saʼ junam ma xechʼaw ta chi rij ri kʼij ri kʼo pa kiwiʼ, xane chi rij qawinaq oj, rech ri qʼalajisaxik kibʼanon kʼo rukʼaslemal chi qe oj. ‘Junjun chi we jastaq riʼ xebʼanataj chike rech kʼutbʼal noʼj; xuqujeʼ e tzʼibʼatalik rech qapixabʼ, oj ri xul ri kʼisbʼal taq ri qʼij re uwachulew.’ 1 Corintios 10:11. ‘Man chike ta kibʼil kibʼ xeqaj chakun wi, xane chi qe oj, pa ri jastaq ri kʼut kʼo che iwe kumal ke ri xkitzijoj ri utzijoxik ri utz laj tzij chi iwe rukʼ ri Tyoxalaj Uxlabʼixel ri taqom loq chilaʼ chikaj; we jastaq riʼ are karaj ri ángeles keʼkaʼyij.’ 1 Pedro 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Giko me buke weng me Baibul obedo i Buk me Nyutu.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> "I Buk me Nyutu, buke weng me Baibul gipore kacel ki gityeko iye." Tic pa Latic, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Lok me gonyo ma agiki pi jo ma bedo i piny onwongo tye i Buk me Nyutu apar abicel adek.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Ka gin man otyeko, an oneno malaika mukene obutho ki bot polo, tye ki teko madit; kede piny odoko maler ki duŋ pa en. En oyubu dwon ma tek, waco ni, “Babulon madit obutho piny, obutho piny,” dok obedo kabedo pa jogi marac, ki kabedo me gwoko jogi weng ma pe maler, ki ot me gwoko winyo weng ma pe maler ki ma inweyo. Pien gweng weng gicamo waini pa mir pa lwat pa en, ki rwodi pa piny otime lwat kwede, ki jo me cato pa piny gimoko lony madit ki kom ng'eny pa gin ma ber-ber pa en. Revelation 18:1-3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Nying me lok "Babilon madit" tiyo calo Cawa Katolik me Roma, ki i Buk me Yesaya, pot buk abicel adek, "Babilon madit" tye kinyutu calo Tiro.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Lagam ikom Tire. Wupuru, yie pa Tarshish; pien kigoyo piny woko, pe tye od, pe tye ka idonyo iye; ki piny pa Chittim kinyute botgi. Beduru lela, joma obedo i cing; in ma jogula pa Zidon, ma gicako pi madit, gi opongo in. Kiny pi madit, kec pa Sihor, pire pa poto, en lonyo ne; kede obedo caa pa lwak. Myero ikweri, Zidon; pien pi madit ocone, kadi bene teko pa pi, waco ni, ‘Pe aturo, pe akelo nyithin; pe atino lutino, pe anywako nyeke.’ Macalo i lok ma giyango ikom Misri, kamano bene gicwire matek i lok ma giyango ikom Tire. Citi bot Tarshish; wupuru, joma i cing. En aye pango mamegi ma oyube cwiny, ma rwom pa ne tye ikare macon? Cing ne kene bicwalo iye woko me caba. En ngat mane otingo lok man ikom Tire, pango ma gicoye kongo, ma jogula ne obedo laco, kendo jo me tic me golo ne obedo joma migi rwom i piny? Rwot pa lweny oparo en, me balo lwor pa ducu me ducu, kendo me keto i kwero joma migi rwom weng i piny. Citi i piny mamegi calo poto, nyako pa Tarshish: teko dong pe tye. Ocako lwete i pi madit, oyolo lwak; Rwot owiye cik ikom pango pa jogula, me balo duny ne ma tek. Kendo owaco ni, ‘Pe dong ipak, in nyeke ma kigenyo, nyako pa Zidon: imonyo in, citi bot Chittim; kunge bene pe ibicen bedo mo.’ Nen piny pa Kaldeyo; jo man pe ne tye, nyaka Asiriya otingo ne pi jo ma obedo i pach: gi kete tunge ne, gi yito gang-ladit ne; kendo ogoyo woko. Wupuru, yie pa Tarshish; pien tekogi kigoyo piny. Kendo bino time i ceng eno ni, Tire obicego piny pi 70 cawa, calo cawa pa rwot acel; ka 70 cawa otyeko, kono Tire bituro macalo dako me parac. Kwany adungu, idong i pango, in dako parac ma kikweyo piny; tim wer ma macek, ituro wer mapol, ka giyangi. Kendo ka 70 cawa otyeko, Rwot obi limo Tire, kendo obi dwogo i lonyo ne, kendo obi time kit pa parac ki lwak weng pa lobo i wi piny. Kendo jami me gulo ne kede lonyo ne bi bedo maler pi Rwot; pe gibikano, pe gibicoko; pien jami me gulo ne obi bedo pi jo ma obedo i nyim Rwot, me gime maber, kede me latam ma dure. Yesaya 23:1-18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Sista White owaco ni: "Gin weng ma madit ki tic me lamal ma i lok me con me Old Testament con gityeko bedo ka medo time, ki kombedi gitye ka medo time, i kanisa i cawa me agiki man."

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Yesaya piero aryo adek keto lok ikom rwom me lapor pa United Nations, Papacy, United States, ki Islam. Pi ngeyo ada magi, cal mogo ma i Pot Buk man myero kiyiki ki Inspiration. Ka calgi kityeko yiko, dong ter me tim pa gin ma bino obedo lela maber. Cal ma i Pot Buk man ma myero kiyiki gi eni:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Lok ma pire tek, Tyre, Dako randi, Laj Asuri, Piny pa Chaldeans, Tur ki oti pa rwot, Tarshish, Kedo pa Sihor, Piny pa Chittim, Zidon, Gangi pa jo tic me cudo, Lok pa Misri ki lok pa Tyre, Kulo madongo, Nyako, Higa 70, Nino pa rwot acel, Weko paro, ki Dwogo paro

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Lok "burden" ma i rek acel nyutu ni en aye lok pa lanen me poto ikom piny me rwot pa Tiro.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Yugo: H4853 - Ki bot H5375; yugo; pire keken wolo, onyo (i kit me ngec) tic me tero yugo; i yore me cal, wac, pire tek wac me ketho; dok pire tek, wer; me cwiny, mito: - yugo, golo woko, wac pa nabi, X gi keto, wer, wolo.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Puk pa Tyre obedo acel ki i lok mapol i Bibil, ka iye gineno maber ciko me agiki pa Kanisa Katoliki me Roma. ‘Puk’ kun i tic ma kitiyo kwede kacel ki i tito ne, obedo porofesi; ki i kom weng, obedo porofesi me ogoro. I Yesaya tye ‘puk’ 11, ki dok i kare 8 lok en kitiyo kwede me yaro puk ma gicako ikom twol. Kare 11 ma lok ‘puk’ nyutu calo porofesi me ogoro tye ka i: Yesaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6; kacel ki pot buk 23, kama wanonongo ‘puk pa Tyre’. Obedo maber wacobo kacel porofesi weng pa Yesaya me ogoro, pi wapim twero mene ma kanyutu i cawa magiki. Porofesi me ogoro 11 obedo tek me loro i kare acel; ento abi mi tito macok keken pa porofesi acel acel me ogoro, me yubo kit ma pot buk 23 tye iye.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

I lut apar adek, lok pa laporofeta me goro woko ikom Babilon, tiyo ikom Babilon me kare ma kombedi i agiki me lobo, ma en aye malaya pa Roma, ma bene ki poto ne i lut apar abiro me Kitap me Apokalips.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Obino malaika acel ikin malaika abic ki aryo ma gitye ki agulu abic ki aryo, omako waco ki an, owaco bot an ni, “Bi kany; abi nyutu in ciko pa dako kahaba madit ma obedo i wi pi mapol: ki iye rwodi me piny gutimo coya, ki jo me piny gubedo cok ki waini me coyae.” Ci en ocwalo an i tipu i piny ma peke: kun an oneno dako obedo i wi lagony ma rangi ne obedo kwer matut, opong ki nyinge me kwedo Rwot, tye ki wi abic ki aryo ki rino apar. Ci dako onongo oketo lawote me piripiru ki me kwer matut, onongo yaro iye ki zaabu, kidi ma wel loyo, ki perela, tye ki kup me zaabu i cing ne ma opong ki gin me moyo Rwot ki kic me coyae. Ci i wii anyim ne onongo ki cono nying, “MISTERI, BABILON MADIT, MIN JO KAHABA KI GIN ME MOYO RWOT ME PINY.” Revelation 17:1-5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

An mito dwogo woko ki lok man piny manok. Gamo me kwano lok pa lanen me Tyre ikare pa agiki obedo miyo tuk pa lanen me Kacoke me Amerika rwate kwede tuk pa Laa me Seventh-day Adventist. Wabinyuto ni govermen me Kacoke me Amerika obedo limo acel i lewic ma calo lamb i kitab me Revelation goc apar adek, ki ni Protestantism ma obiro ki i Dark Ages en obedo limo mukene. Limo pa Protestantism odwoko obedo Millerite Adventism i kare ma Protestants me Kacoke me Amerika ogonyo woko lok pa malaika ma acel. Ka wa dong wa cako ne maber, wabinyuto ni tuk pa limo pa Protestant ki tuk pa limo pa Republican woto rwate ki kene, ki tye ki kican me lanen ma rwate. Pwod pe, gi tye i lewic acel keken, ma nyutu ni limo aryo tye ki kare acel. An abimiyo amaro acel me rwate man pa limo pa Laa ki pa Gavumenti i Kacoke me Amerika. Gi aryo ‘forget’ i kitgi kene.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Yesaya 23 nyuto cing me porofeti ni twero pa Papa kikwanyo woko ki wii pi mwaka 70, ci i mwaka 70 magi ma tye cal me alama, jo gipeparo Upapa kede pingo gikwongo kare meno ni Kare ma Otur. Lok me motto pa okune pa Protesitanti, ka giwot woko ki Kanisa Katoliki, obedo ni: “Bibilia, kede Bibilia keken.” Gin gipeparo woko ni Bibilia nyutu wa ngo ma Upapa kaka obedo. Gin gipeparo woko lok ma kikano iye i dokumenti maleng ma kipegi woko me gwoko, ci gityeko waco ni gin gwoko ne mapire tek.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> Jo ma gibedo rweny i ngec pa lok, ki ma pe gibineno tiyo pa Antikristo, pe ki pol gibidiyo pire keken i tung pa Antikristo. Kombedi pe tye kare pi wa rwate ki piny. Danyel tye i dulne ki i kabedone. Lok me porofesi pa Danyel ki pa Yohanna myero gene. Gitito keken. Gimiyo piny lok atir ma ngat weng myero gene. Porofesi magi myero gichalo cobo i piny. Kun gicut i cawa me agiki man, gibipwonyo keken. Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Bene kamano, lwak me Republican ma nyuto gamente pa United States myero obed ma kicweyo ne ki jo, ki pi jo, ento jo pa United States bene gi weko woko coc maleng ma kigi miyo gi me gwoko. Coc maleng en obedo Constitution pa United States, ki motto pa gamente ma gicimo pi jo, en obedo yweyo kanisa ki gamente. Gi weko woko lok pa Constitution ma kigi miyo gi me gwoko, ki ma gi yaro ni gi obedo ogwoko ne.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> Wek iparo ni, cok pa Rome en aye ni pe oloko keken. Yore pa Gregory VII ki Innocent III kombedi en aye yore pa Kanisa Katolik me Roma. Ka obed ki twero keken, obinoketo gi i timo ki cwiny matek tutwal kombedi calo i kare mukato woko. Jo Protestant pe ngeyo maber ngo ma gitye katimo ka gimenyo cwako kony pa Rome i tic me yweyo Sande ki malo. Kun gitye kagwoko cwiny me poko tamgi, Rome tye kagamo dwogo keto twero ne odoco, dwogo lobo ma loyo ma ocweyo woko. Ka yore man dong okete i United States ni kanisa romo tic kwede onyo loyo twero pa gamente; ni tim me dini romo keti kwede ki cik pa gamente; i cing me acel, ni twero pa kanisa ki pa gamente myero oloyo omo me cwiny, ci gudo pa Rome i piny man obedo atir.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> Lok pa Lubanga omiyo ciko pi bal ma obedo ka bino; ka pe giconyo man, piny pa jo Protestant bi ngeyo atir ngo ma dwaro pa Rome en aye, keken ka kare dong odii pi welo i akwer. En tye ka medo i twero ki dwon piny. Puro pa en tye ka cweyo teko gi i ot me cik, i kanisa, ki i cwinya pa jo. En tye ka keto ot pa en ma iye malo ki madongo, i kabedo me imaro ma i iye lube pa con pa en gubiro dwogo tim. Ki bur ma ngwec, ki pe gineno, en tye ka medo teko pa lweny pa en me kelo dwaro pa en anyim, ka kare obino me kuro. Gin weng ma en tye ka dwaro en aye kabedo me twero, ki man dong kityeko omiyo ne. Wabi oyot neno ki wabi winyo ngo ma dwaro pa yore me Rome en aye. Ngat mo keken ma bi geno ki bi winyo lok pa Lubanga, kwer ki lube gubiro donyo iye.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Ka itwero nongo dictionary mo keken ma kicape mapwod pe otyeko 1950, ka inyeno i iye “dako ma rangi cec macol” onyo yore mo me lok man ma aa ki Revelation 17, dictionary weng ma pud pe otyeko 1950 tito ni Kanisa me Roma Katoliki obedo “lajara” me Revelation 17. Amerika me Piny acel, jami me piny ma ki lakan aryo i Revelation 13, ojuko ki mukato ne; bedi lakan me Protestantism onyo lakan me Republicanism. Gin aryo man obino ki protest ikom cing marac me dini pa Papasi, kede cing marac me politiki pa rwodi ma gito konyo iye; onyo, calo kit ma Baibul owaco, rwodi ma “otimo nio” kwede. Mapwod pe wacako ki Isaiah 23, wan wapoko macok gin me kare apar ma mukene ma Isaiah tito ni “lok pa nabi me gono marac,” pien “burden” apar acel weng obedo mano keken.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Isaiah 13 obedo lok pa cwiny ma pire tek pi Babulon i “nino me agiki.” Babulon, ka con bene i nino me agiki Gwere pa Katoliki tye loyo kede ka turo ne, obedo kacoo ki twero adek ma giloro piny bot Armageddon i pot-buk 16 me Revelation. I lok pa kwena me pot-buk 13 me goro bot Babulon me kombedi, twero adek ginyutu kwede: Babulon, Lusifa, ki Asiria; manonge giyero lewic (Asiria), dragon (Lusifa), ki kwena ma pe atir (Babulon). Asiria ki Babulon gin twero aryo me lacer ma Lubanga otyeko tic kwede me kwongo Israyel me con; Asiria obino mokwongo okello dul apar me tung ma i bor i otong, ci dok bene Babulon okello dul aryo pa Yuda ma i tung ma i chek.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Isirayel en dyer ma kicoyo woko i tung kany-kany; leon gi ocoyo ne woko: acaki rwot pa Asiriya ocamo ne weng; ci i agiki Nebukadneza man, rwot pa Babuloon, oyubu cogo ne. Erwate, mano aye waci pa Rwot me lweny weng, Lubanga pa Isirayel: Nen, abi apunis rwot pa Babuloon ki pinyne, macalo kit ma aci apunis rwot pa Asiriya. Yeremia 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Mokwongo Asiriya oboko dul apar me Israel ma i tung wi, ci dok Bacilona oboko dul aryo me Yuda ma i tung cing. Boko aryo magi obedo poko me “seven times” pa Levitiko 26. “Seven times” pa Levitiko en aye “time prophecy” mokwongo ma William Miller otyeko nongo, ki en tito ni, ka Asiriya omako dul ma i tung wi, mano oyaro cako pa ywayo ma mede higa 2520. Kare man ocako ka guboko gi i 723 BC, ci ogiko i “kare me agiki” i 1798. Dul ma i tung cing, Bacilona oboko gi i 677 BC, ma en ocako “seven times” i kom Yuda, ma ogiko ka rwate ki nyutu me higa 2300 pa Daniel 8:14, i 22 October 1844. Asiriya ki Bacilona gubedo ogamo koba acel pa cane i kom golo cik pa jo Lubanga, ento cane ocake kede Asiriya, ci bangewo kede Bacilona.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

I rwom me janabi pa teko adek ma i kapita apar adek, Babulon obedo cal me Asiriya; pien obino lacen pa Asiriya, ento otimo tic acel i kom jo pa Lubanga.

In chapter fifteen, the burden against Moab is against the Protestant churches.

I chapta apar abic, pire tek i kom Moab en i kom kanisa me Protestanti.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> Lok man pa Moab cwalo cal pa kanisa ma obedo ma calo Moab. Pe gi cungo i kabedo me tic macalo lajwako ma atir. Pe gi rwate ki jogi me polo ma ngeyo pi cweyo woko twero ma Lubanga omiyo gi me timo cwiny pa Lubanga, pi kwanyo cen teko pa otum, kede pi tic kwede teko weng ma Lubanga omiyo gi me medo anyim lok ma atir ki kica i piny wa. Gin tye ki ngec me lok ma atir, ento pe gi timo gin ma gi ngeyo. Seventh-day Adventist Bible Commentary, volume 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Kanisa pa Protestanti ma opoto en kanisa ma omede wot ki Rwot ka mukene pa Protestanti gi orwate i cawa me kwena pa malaika ma aryo. Moab en Adventisimu, twol pa Protestanti ma opoto.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Chapta apar abicel aryo tye ikom Damasko, kacel kityeko nyutu ni en obedo paco ma kigoyo woko. Paco obedo cal me lobo me rwot, ci lobo me rwot ma kigoyo woko i “kare me agiki” en obedo United States.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Gonyo apar abongwen obedo lok me nabi me peko madwong i tung Misri, ma nyutu United Nations kacel ki piny weng.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Lok me lanabi me kwero adek ma bino anyim i kapo 21 obedo ikom lobo me coya ma peko loyo i tung me cam, Dumah ki Arabia. Lok me kwero adek magi ginyutu Islam, ki rwate ki oyo adek ma i Revelation 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Lok pa janabi me balo i chapta 22 nyuto ni, i kare me cik pa Sunday, jo Adventist pa Laodicea giyab woko ki jo Adventist pa Filadelfia.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Ka dong, i pot buk apar adek wanyeno gamo pa le me tung cen, ma obedo keto cal ma aryo pa keb pa Adventist pa Laodicea. Keto weng gamo pa Yesaya kacel, kun calo weng oyaro ngat weng ma tye katic i porofeci i cawa me agiki. Atyero Yesaya apar adek me nyutu ni gin matut pa United States, calo duk pa ruoth ma mataro abicel i porofeci me Baibul, rwako kom cako i 1798 nyo i cik me Ceng.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Pien “lanen acel acel pa cawa macon gi owaco pe mapol pi cawa gi, ento mapol pi cawa wa, dok ma nyutu pa gi tito wa,” omiyo lok ma keken pa lanen tye kom gin matime i agiki pa piny. Gin atir man, ki kube kwede waci ni “buk weng me Baibul gicono kede gijuko” i Buk me Nyutu, otero Buk me Nyutu obed kama wanyiko iye lok pa lanen kom gin matime i agiki pa piny.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

I i chapta 17 me Buk me Nyutu, waneno dako me keno madit ma timo keno ki rwodi me piny, ki yubu pa agiki ma iye.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> En acel i kin malaika abic aryo ma onongo gubedo ki koc abic aryo obino, owaco kwede an, waco bot an ni, “Bi kany; abi nyuti hukumu pa dako layeny madit ma obedo i wi pi mapol. Kwede en, rwodi me piny gu timo layeny, kede jo me piny gu bedo levi ki waini pa layeny ne.” Apokarifa 17:1, 2.

The prophets never contradict one another.

Jonabi pe gicayo kene matwal.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Roho pa lanabi tye piny i cing pa lanabi. Pien Lubanga pe en Lubanga me wic bal, ento en Lubanga me kuc, macalo i kanisa weng pa jomaleng. 1 Korint 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

I agiki pa lobo, “golo cik bot dhako me kwo marac maduŋ ma tye ka bedo i wi pi mapol,” dhako me kwo marac maduŋ “ma rwodi pa lobo otimo kede tich me tung marac,” dhako me kwo marac ma omiyo “jo me lobo” otur “ki mwenge pa tich me tung pa iye;” Isaya onyutu ne calo “dhako me kwo marac” ma kiwiiro pi “nino pa rwot acel,” onyo nino 70 me laneno. Ka nino 70 ogiko, Tire “bi timo tich me tung marac ki dugu me rwot weng pa lobo.” Dhako me kwo marac pa Isaya obedo dhako me kwo marac maduŋ pa Yohana. Dhako me kwo marac pa Isaya ki dhako me kwo marac pa Yohana gonyo Kanisa Katolik pa Roma, pien dhako obedo cal pa kanisa i Lok pa Lubanga.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Dake, beduru i kom lacoo wunu, calo i kom Rwot. Pien lacoo obedo wi pa dako, calo Kristo obedo wi pa Kanisa; en aye Lagwoko pa ringo. Erwate, calo Kanisa obedo i kom Kristo, kamano pe, dake bende obed i kom lacoo gi i gin weng. Lacoo, heru dake wunu, calo Kristo bende ohero Kanisa, kede omiyo pire kene pi Kanisa; pi omedo kanisa obed ber kede opwodhi, ki yubo me pi ki lok; pi omiyo omero pire kene Kanisa ma maber tutwal, ma pe tye ki tien, onyo ocwecwe, onyo gin macalo gu; ento obed ber, pe tye ki peko mo keken. Kamano, lacoo myero heru dakegi calo ringo gi kene. En ma ohero dako ne, ohero pire kene. Pien pe tye dano mo ma okwero rwi ne; ento onino kede ogwoko kica, calo Rwot i Kanisa. Pien wan obedo dul me ringone, me rwi ne, ki me lagonyone. Pien pi man, lacoo obi weko lacwe ki minone, obi duki ki dako ne, kede gin aryo bi bedo rwi acel. Man obedo misteri madit; ento anyinga loko pi Kristo ki Kanisa. Ento, i wunu acel acel, heruru dako wunu calo ohero wunu pire kene; kede dako nen ni ogwoko kica i lacoo ne. Efezo 5:22-33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Apwostol Paulo nyutu ni i rweny pa nabi, kanisa pa Kristo kityeko nyutu calo dako. Dong, dako i rweny obedo kanisa; ento kanisa pa Kristo obedo ‘maleng ki pe ki bal.’ Kanisa ma pe maleng kinyero calo dako ma pe maleng; kamano, Aisaia nyutu dako me kahaba, Yohana bene nyutu dako me kahaba. Gin nyutu Paapasi calo dako me kahaba, ento kanisa pa Lubanga obedo nyako ma pe pok obedo ki dichwo.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Pien an atye ki dwaro pa Lubanga i botu; pien ase keto un bot laco acel, wek anyutu un i bot Kristo calo nyako maleng ma pe ocako cegi. 2 Korintho 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Pe keken kanisa pa Lubanga kityeko nyutu calo nyako ma pe otamo cwe; ento bende kityeko miyo ne i lonyo bot lati acel keken. Tiro ki dako malaya madit me Yohana kitiyo cwe me keca ki rwode me piny. Kanisa Katolika kitiyo cwe ki lacoo mapol, pe ki acel. Daniel omiyo wa ngec ni rwode obedo lwaku.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Man aye neno me nino; kadong wa bicwalo pire pa neno ne i wang Rwot. I Rwot, in obedo Rwot pa rwodi; pien Lubanga pa polo omii in lobo me rwot, teko, rwom, ki dwong. Kadong, kamaloyo nyithind dano bedo, le me piny ki luru me polo, omii gi i lwete; omii in bedo rwot botgi weng. In aye wi me dahabu man. Bang in, lobo me rwot mukene, ma piny bot in, obi chung; ki lobo me rwot mar adek me shaba, ma bi lingo piny weng. Lobo me rwot mar angwen bi bedo tek calo chuma; pien chuma poto poto ki loyo gin weng; ki calo chuma ma poto gin weng man, bineno poto ki guro. Daniel 2:36-40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

I Daniel 2, piny pa porofesi pa Baibul kityeko nyutu gi kityeko coyo. Ka Daniel tye ka coyo nino bot Nebukaduneza, omiyo Nebukaduneza ngec ni en obedo wii me zaabu. Wii me zaabu obedo rwot, ento rwot obedo cal me piny me rwot. Kanisa Katorika me Loma obedo dako me kwena madit ma tye ka timo kwena ki rwodi weng i lobo i agiki me higa 70 me porofesi. Rwodi obedo cal me dichwo, ki Tiro obedo dako ma pe maleng. Dako obedo kanisa, dako me kwena obedo kanisa ma pe maleng; dichwo obedo rwot, ki rwot obedo piny me rwot. Dako obedo kanisa, ki rwot obedo piny. Rwom ma pe ki cik me gin aryo man nyutu kwena me Roho.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Konsititueson pa Yunaitid Isteit me Amerika obedo coc me Lubanga ma oketo i cik tek ma mito me gwoko gin aryo man me bedo gicweyo. Ka pe wa tyeko tic me nyutu Tyre calo Kanisa Katolika pa Roma, rwatte kombedi ni wa waco lok ikom alama mukene i Isaya apar adek ma poyo alama pa dichwo ki nyako—kanisa ki malo.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Nen piny pa jo Kaldeo; jo man pe onongo tye, nyaka ngat Asuri onongo ocweyo ne pi jo ma tye i tim: gi onongo oketo ot pa lagwok pa iye, gi onongo oyo ot pa rwot pa iye; en onongo olalo ne. Yesaya 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

I but coc man, ngat Asiriya ocweyo piny pa jo Kaldia, kede oketo “minara” kacel ki “ot pa rwot.” Ngat Asiriya obedo cal me Nimrod, kede jo Kaldia gibedo cal me rwode me dini me misteri pa Babulon. “Minara” obedo cal me kanisa. Ka Yesu oyabo parabol pa pach pa zabibu, Sister White oweco ikom parabol man macalo eni:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> I i lok me pwonye, won ot onongo nyutu Lubanga; pur me waini onongo nyutu dul pa Yahudi; kede ogweng onongo nyutu cik pa Lubanga ma onongo gwoko-gi. Ot ma bor onongo obedo ranyisi pa ot pa Lubanga.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Ja Asiriya ocweyo lobo pa Kaldayo, ma gi oketo kanisa (minara) ki "ot pa rwot." "Ot pa rwot" nyutu calo "rwot", ma bene nyutu calo lobo pa rwot. Lobo pa rwot bene nyutu calo gweng.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Gin owaco, “Wut, watim pi wa gweng ki tung ma wiye obed rwate bot polo; ki watim nying pi wa, pi pe wabiyubu iye wang lobo weng.” Genesis 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Tur” ki “ot pa rwot” ma ngat pa Asuri oketo gin “bungu” ki “tur” ma Nimrod oyubu.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Kadong ring megi ma otho bi bedo i yoo pa siti ma madit, ma i kit me cwiny gicako ni Sodomu ki Misri, kama bene Rwot wa kigoyo iye i lat. Revelation 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Inspiration miyo wa ngec ni “siti madit” ma i Revelation apar acel nyutu kingdom pa Faranse i kare pa Revoluson pa Faranse.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> ‘Poto madit’ ma iyi yo ma joma me adwogi kigolo-gi kwo, kede ka ringogi ma otho otye piny, en ‘i kit me cwiny’ Misiri. I bot pinye weng ma kiporo i rek pa Bibul, Misiri en ma loyo weng i yubo bedo pa Lubanga matye kwo woko, kede i gengo cik pa En. Pe tye rwot mo keken ma ocake ki gonyo ma yot ki ma madongo ikom twero pa Polo, maloyo rwot pa Misiri ma otimo. Ka kwena kelo ne bot en ki bot Mose, i nying Rwot, Farao odwoko ki cwiny madongo: ‘Yehova en ngaa, me awinye dwone weko Isirayeli odhi? Pe an angeo Yehova; kacel, pe abi weko Isirayeli odhi.’ Exodus 5:2, A.R.V. Man en yubo ni pe tye Lubanga; kede piny ma ki yero ki Misiri bin ocwalo dwogi calo keken me yubo kicel ikom mite pa Lubanga matye kwo, kede bin onyuto cwiny maromo ki pe geno ki gengo. ‘Poto madit’ bende ki poko ne, ‘i kit me cwiny,’ ki Sodomu. Ketho pa Sodomu i goyo cik pa Lubanga ne nen loyo i tim marac me mwayo kite me laco ki dako. Kede bal man binen bedo calo kit ma makwako loyo i piny ma bin otum lok ma coc man tero.

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> Ki lok pa nabi, ka dong, matidi mapat ki higa 1798, twero acel ma obedo ki cako me Setani kacel ki kit pa Setani obi cako lweny ikom Bibil. I piny ma kamano, gibiyeko woko dwon pa lami aryo pa Lubanga, pe geno Lubanga pa Farao bino nen atir, kacel ki kwo ma pe ki cik pa Sodom.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> "This prophecy dong otimo woko ki rwatte ma ber tutwal i gin matime pa France. I kare me Revolution, i 1793, 'lobo pi kare me acel winyo dul me dano, ma gin onywalo ki gipwonyo i kit me civilization, kede ma gicako me cwako twero me loyo acel ikin dul me lobo ma ber tutwal pa Europe, giyaro dwon gi macok keken me yabo ada ma maleng loyo weng ma cwiny pa dano camo, kede me weko ki macok keken geno ki lamo pa Lubanga.'-Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. 'France en aye dul me lobo keken i lobo ma, i kom en, rekod ma adwogi ma adwong pwod tye, ni calo dul me lobo otyeko yaro lwet i wang piny me gobo Latic pa lobo weng. Jo ma giyaro Nying pa Lubanga marac tye mapol, ki jo ma pe gi geno tye mapol; gi obedo, kede pwod tye, i England, Germany, Spain, ki kabedo mukene; ento France obedo peken i gin matime pa lobo calo cing acel keken, pien ki cik pa Dul me Cik pa en giyaro ni pe tye Lubanga, kede ni jo weng pa capital, ki dul mapol atata i kabedo mukene, dako kacel ki laco, giyubo kede giwoyo ki yot ka gigamo ngec man.'-Blackwood's Magazine, November, 1870." The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Boma madit” ma i Revelation eleven en ne obedo piny Faransa ma oketo “decree of her Legislative Assembly” ma owaco ni pe tye Lubanga. Cik man obedo nyutu me “atheism” macalo kit ma ki yaro kwede gengo pa Pharaoh. Boma madit en lobo pa rwot, onyo “nation”, onyo “state.” I Revelation eleven, Faransa obedo ki alama aryo—Egypt ki Sodom.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Kigwoko wa ki ngec ni, "Man en pe geno i Lubanga, ci lobo ma kityero ne calo Misiri binen waco yaro ma rwate ki yaro twero pa Lubanga matye ngima, ci binen nyutu cwinya ma rwate me pe geno ki guro. ‘Kabedo madongo’ bene kityaro, ‘i cwinya,’ calo Sodoma. Bal pa Sodoma i kwanyo cik pa Lubanga ne pire tek onen i kwo me rweny marac."

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Bur madit onyo lobo pa Faranse kityeko yaro ne ki alama calo lobo (Misri) ki bur (Sodoma). Misri “bi miyo dwon”; ka lobo waco, kit meno nyutu tic me lobo, pe tic me kanisa. Misri obedo lobo, en aye Sodoma obedo kanisa—man aye yaro ma nonge i kabedo ma apar acel i Buk me Lanyut.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> "'Waco' pa ogwanga obedo tic pa dul me keto cik ki dul me kot pa en." The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

I Nyutu apar acel, Yohana nyutu i cal me porofetik gin matime me Lok madongo me Faransa. Lok madongo en keken omiyo cing ma rwom i kit me gin matime, me loyo ni lok me porofeti pa Yohana i apar acel tye atir. Yohana owaco lok me porofeti; kun dong, Lok madongo me Faransa otyeko lok man; ci kare anyim, lok me porofeti man ki tyeko pa lok man i kit me gin matime gikwanyo gi girewate ki gin matime i agiki pa lobo, ka dok bene gavumenti ma orwarwa okube ki kanisa ma orwarwa. En atir ni, ka nyome ma pe maleng man otyeko kube, golo rem madwong dong omede. Lwak pa Lubanga bene obedo paco madit.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Kadong ocwalo an i Lamo i got madwong ma malo, kede onyutu an bur madwong meno, Jerusalem ma maleng, ma obino aa ki polo ki bot Lubanga. Revelation 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> Obino pa laco me wodo, ma ki waco kany, tye anyim wodo. Wodo nyutu kobo pa Kristo pa pinyruoth ne. Pach Maleng, Jerusalem Manyen, ma obedo dul pa pinyruoth ki calo nyutu pa pinyruoth, kimiyo nyinge ni ‘dako me wodo, lami rwe me tin.’ Malaaika owaco bot John ni: ‘Bi kany, abi nyuti in dako me wodo, lami rwe me tin.’ ‘Oka kalo an i Jwii,’ lalii owaco, ‘kede onyuta an pach madit en, Jerusalem maleng, mapoto ki ii polo ki bot Lubanga.’ Revelation 21:9, 10. The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Yubo minara ki paco ma Nimrod otimo nyutu kwero pa en; ma nyutu cal me doko gin acel pa kanisa ki gamente i agiki pa lobo, pien lanabi weng giwaco ikom agiki pa lobo. Kwero pa Nimrod bene obedo mede pa kwero pa Lusifa, ma mito pa en ne me cwako twero i kanisa pa Lubanga ki i gamente pa Lubanga.

> 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.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Ka Yesaya tye ka yaro mito me cwiny ma ocano pa Lucifa me bedo “calo Lubanga Madit Loyo,” nyutu ni Lucifa tye ka temo me bedo i kom aryo ma pat pat, ma pe rwate. Omito me keto kom pa rwot ne malo loyo iye laler pa Lubanga, kede bedo bene i got me kacoke pa lwak, i tung me North.

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Kom pa rwot obedo cal me twero pa rwot—onyo twero pa piny, kede ‘bor pa Noti’ obedo Cawa pa Lubanga.

> 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. God is known in her palaces for a refuge. Psalm 48:1–3.

> Wer ki Zabur pi nyithindo pa Kora. Lubanga en madit, ki rwate me pak mapol i bung pa Lubanga wa, i got pa lamaleng ne. Maber i kabedo ne, yom me lobo weng, obedo Got Siyoni, i tung me bor, bung pa Rwot madit. Lubanga kityeko ngeyo i ot pa rwot ne calo lwak. Zabur 48:1-3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Jerusalem obedo “kabedo pa Rwot madit,” ma nyutu ni obedo kom pa twero me lobo pa Lubanga, kede Jerusalem bende obedo “got pa lamaleng pa en,” “i tung me bor,” ma nyutu ni obedo kom pa twero me dini pa Lubanga. I acaki, yubu kacel ki lweny pa Setan kityeko nyutu i kube me cwiny ne me bedo rwot i kom Kanisa pa Lubanga kacel ki Gamente pa Lubanga. Ci en otelo yubu pa Nimrod, kede piny ma otyeko cweyo pi Jo-Kaldea kityeko nyutu calo piny ma Nimrod ocweyo iye tung acel ki kabedo madongo acel—Kanisa ki Gamente.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

En aye ni, ka dako apir pa Yesaya ki dako apir madit pa Yohana gi nino kwede rwodi me piny, lok me poropheti tye ka nyutu ni rwom ma pe maleng otime i tung’ Kanisa Katolika pa Roma ki rwodi me piny i agiki me mwaka me poropheti piero abiro.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Lok me lanen pa Yesaya oyaro kwer pa dako me ngwec Tiro i pot buk 23, ki Yohanna bende oyaro kwer man keken ki cal pa dako ma miti ma pire tek, ma kigoyo nyingne ni “Babilon Madit.” Lami lamo ma adek pi kwer man keken pa dako me ngwec man keken obedo calo eni:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> Dako (Babilon) ma i Lagam 17 kityeko nyutu calo “oyubo ki rangi ma purpuru ki rangi ma cwer matek, ki kiceno ki zahabu, ki got ma wel ki lulu; tye ki kop me zahabu i cing mamegi ma opong ki gin me kwer ki lapor marac: … ki i wang wic anyim mamegi kityeko coyo nying ma waco ni, Kimung, Babilon Madit, Min jo malaya.” Lanabi owaco ni: “Aneno dako opwon ki remo pa jo maleng, kede remo pa jo ma gicweyo kwo pi Yesu.” Kityeko nyutu mapol ikom Babilon ni en “bolo madit, ma tye ka loyo rwodi me piny.” Lagam 17:4-6, 18. Teko ma pi kare mapol mapol ocungo loyo pire tek i rwodi pa jo Kristen en Roma.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Tyre obedo Kanisa Katolik pa Roma i “cawa me agiki.” I kare eno, Papasi obiro wot woko ka obiro nyuto wede ma luro cwiny bot rwote pa piny, eka kelo rwote i tic me keco, ma i cal me porofetik obedo rwom pa kanisa ki gamente.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> I ceng'eno, Tiro bikweko woko pi hita 70, macalo cawa pa rwot acel; ka giko hita 70, Tiro bi woro calo malaya. Yesaya 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

I porofesi me Bibul, rwot en piny pa rwot; ci pe gibiparo Tiro i kare ma piny pa rwot me porofesi oloyo pi mwaka 70.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> En bi otime i kare meno ni, Tiro pe gibiparo pi higa 70, macalo ki kare me rwot acel; inge agiki me higa 70, Tiro bi wero calo nyako me kwer. Cak nanga, wot i tung poto, in nyako me kwer ma ki weko; tim dwog ma rema, wer wer mapol, wek gi paro in. En bi otime inge agiki me higa 70, ni Laa Rwot obi limo Tiro, ci obi dwogo bot mishara ne, ci obi timo kwer ki piny pa rwot weng me lobo i wi piny. Yesaya 23:15-17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

I kare me lobo pa rwot acel ma tye i kom pi mwaka 70 me porofetik, Kereke Roma Katolik bi lal i paro pa dano. I agiki pa mwaka 70, twero pa Papa bi "yubu dwong ma lamal, wero wer mapol." I kom porofetik, "wer" nyutu "tem."

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> I wi rua me kiristalo i wie pa kom, rua me pi calo girasi, calo ni ocero kacel ki mac,—ma obedo maler-lare ki dwong pa Lubanga,—kicoko kacel lunyodo me jo ma ‘oyudo loyo lacidi, ki calo ne, ki aloka ne, ki namba pa nying ne.’ Ki Rombo i Got Siyon, ‘ki harpu pa Lubanga,’ gi tye ka can, 144,000 ma kikwarogi woko bot jo; ki winyo, calo dwon me pi mapol, ki calo dwon me lumu madwong, ‘dwon me jo ma tuko harpu, tuko harpu gi.’ Ki gi wero ‘Wer Manyen’ i wie pa kom, wer ma ngat mo pe twero pwonyo, ka dong 144,000 keken. En obedo wer pa Mose ki Rombo—wer me lwak. Pe ngat mo keken, ka dong 144,000, twero pwonyo wer meno; pien en obedo wer me rwom me kwogi—rwom me kwo ma pe lunyodo mukene ki otyeko bedo kwede. ‘Gin eni gi lubo Rombo kama obiye.’ Gin eni, kikwanyo gi woko i piny, bot jo matye ngima, kiconogi calo ‘mego ma acel pi Lubanga ki pi Rombo.’ Revelation 15:2, 3; 14:1-5. ‘Gin eni gin ma obino woko ki i peko madwong;’ gi otyeko wayo ikare me peko ma pe ononge kare mo keken, kobedo calo kare ma pud obedo ogwanga; gi otyeko cwalo peko me kare pa Jakobo; gi otyeko bedo labongo ngat ma lamo pi gi i cweyo woko ma agiki pa yiko pa Lubanga. Ento gikwanyo gi, pien gi ‘kiyuko dogi, ki omi gibed wit i remo pa Rombo.’ ‘I lebgi pe ononge lim: pien gi pe ki bal’ i wie pa Lubanga. ‘Eka gin tye i wie pa kom pa Lubanga, ki gi katic pi ne nino ki oturo i ot pa lamo pa ne: en ma obedo i kom obi bedo i tunggi.’ Gi otyeko neno piny obale woko ki lacam pe ki nyono madwong, ceng ki teko me yuko jo ki yit me mac madwong, ki gi keken gi otyeko cwalo peko, lacam, ki layen. Ento ‘pe bino lacam dok, pe bino layen dok; ki ceng pe bino yuki gi, onyo yit me mac mo keken. Pien Rombo ma i tung me kom obi mi gi acam, ki obi ledi gi bot kome me pi ma tye ngima: ki Lubanga bi yweyo woko dwet weng ki i wangegi.’ Revelation 7:14-17. The Great Controversy, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> "In i ot pa En, jo weng waco pi dwong pa En" (Psalm 29:9), kede wer ma jo ma kityeko yweyo bi wero—wer me gitemo-gi—bi nyutu dwong pa Lubanga: "Tic pa In tye madwong ki ma pire tek, A Rwot Lubanga, Ma Teko Weng; yore pa In tye makare ki ma adier, In Rwot me cawa weng. Ngat mane pe bi luor In, A Rwot, kede mi dwong i nying pa In? Pien In keken itye Maleng." Revelation 15:3, 4, R.V." Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

I kare me agiki me higa pa poropeta 70, Paapasi obi ‘timo dwon ma mit, nyuto wer mapol, pi en obed par.’ I kare me agiki me lobo me rwot ma olito pi higa pa poropeta 70, Kaniisa Katolik pa Roma obi miyo lobo paro yore me gin con pa en. I gin con meno, en ne olito calo twero me kica i rek ma tye i kor iye ki rwodi me Yuropo. Gin con meno rwate maber calo Kare me Mudho, ci mudho weng mo keken ma romo kube kwede ki gin con ma Paapasi ne olito i wi rwodi me Yuropo, gubedo me kobo i tim pa kacoc keken ma okelo weng mudho ma bino anyim. Tim meno ne obedo dwoko i acel pa Kaniisa ki cik pa lobo, dwoko i acel pa rwodi me Yuropo ki Kaniisa Katolik. I nywom me Bibil, myero dichwo olito i wi dako, ento nywom marac ma otime i gin con meno ne oketo wi piny cik me rek ma tye i kor dichwo ki dako.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

I agiki me ceng 70, peko madit bitime, ka piny pa rwot me porofesi me Bible, ma ruwate lobo i kare ma Papacy kicalo i porofesi, obino i agiki. Peko me lobo weng ma kicweyo ki oboto piny pa piny pa rwot eno oyabo olut pi Kanisa Katolik me cako waco bot lobo ni, pi kwanyo cawa ma peko ma kicweyo ki oboto piny pa piny pa rwot eno, lobo myero weko wi bot twero me bedo maber pa Kanisa Katolik pa Loma, macalo kit ma kinyutu i hestori me Cawa me Obur.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Ka kit me rwot ocwec, ki rwom pa Papa obedo wero wer pa tyeo me kare mukato—tyeo ma jo me yore gimiyo nying ni otum—entone, nining yore ma otum man romo bedo lok ma rwom pa Papa me nywako kwede rwoti pa piny wek giyie me timo keco kwede? I peko madit, pingo tyeo me kare mukato—(were ne), tyeo ne mapud pe kiywayo ne i lok pa laci—omiyo tam me rwoti pa piny me ye tyeo me otum calo adwogi pa peko maditgi?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> Dul madit pa jo, en bende jo ma pe gitye ki kica bot Romenisim, gineno gengo manok keken ki i twero ki i yito pa en. Jo mapol gicwako ni otum me ngec kacel ki me kica ma obedo loyo i cawa me Middle Ages omiyo yare pa dogma, superstision, ki opuresion pa en; ki ni ngec madit me cawa ma kombedi, poko ngec i bot jo weng, kacel ki medo yot i lok me dini, kigengo dwogo pa intolerans ki tirani. Ka igamo keken ni kit macalo man obi tye i cawa ma ocakke ki lumeny, giyaro keken. Adada ni lumeny madit—me ngec, me kica, ki me dini—tye ka leyo i bot dul man. I pot buk ma oyabe me Lok Maleng pa Lubanga, lumeny ma aa bot polo okelo i piny weng. Ento myero ipalok ni: ka lumeny ma kimiyo tye madit tutwal, ento otum pa gin ma gilokgo ki gikwero en aye madit tutwal.

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> Ka gityeko kwano Bibul ki lamo, obino nyutu bot jo Protestant kit ma adier pa tyen pa Papa, ki obino miyo gi keco ne ki yewo ne; ento jo mapol gipan pire tek ni gi ngec madit, kono pe gi nongo mito me dongo Lubanga ki cwiny ma piny, pi omi gi rwate i lok maleng. Ka gitye kagibwolo pire tek i lacer pa gi, ento pe gi ngec i lok me Bibul ka i teko pa Lubanga. Gicako yaro yo mo me loyo cwinygi piny, ki giyubu gin ma me Ligi piny tutwal ki ma cwiny opiny. Gin mito yo me wilo Lubanga, ma gubed calo yo me paro ne. Tyen pa Papa rwate maber me konyo mito pa gigi weng. En oketere maber pi dul aryo pa dano, ma cobo piny weng loyo tutwal—jo ma mito gwoko kwo pa gi pi tim maber pa gi, ki jo ma mito gwoko kwo i iye tim maracgi. Kany aye luny pa tekone.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> Kiketo atir ni nino me pwor madit i wi paro obedo lonyo pi bedo maber pa twero pa Papa. Bino dok kiketo atir ni nino me tung madit i wi paro bene obedo lonyo maromo keken pi bedo maber pa en. I cawa ma otyeko, ka jo onongo pe gi lok pa Lubanga, ki pe gi ngec me adwong, wanggigi onongo kigobo, ki alufu mapol gicobo iye, pien pe gi neno gogo ma kicake pi cinggi. I cawa man tye jo mapol ma wanggigi kituk ki tung pa par-par pa dano, “sayensi ma kilwongo ki nying i bur;” pe gi nyutu gogo, ki giwoto iye rwate calo ka kigobo wanggigi. Lubanga ociko ni twero me paro pa dano obed calo mino ma omiyo wa ki Luywero, ki myero watiyo kwede pi adwong ki bedo maler; ento ka nyamremo ki dwaro malo gicweyo i cwiny, ki jo gamo malo lokgi me paro i tung lok pa Lubanga, dong ngec romo miyo peko madit mapol loyo pe ngeyo. En aye, sayensi marac me kare man, ma kwanyo piny yie i Bibil, bino nyutu ni bene obedo maber i yubo yo pi ki kwako twero pa Papa, kwede kit ma mite me en, calo kit ma gikwanyo ngec i cawa ma otyeko oyabo yo pi medo twero pa en i Cawa me Pwor. The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Jo Roma Katolik giyaro ni lok me Sabat otimo ki kanisa gi, kede ginyuto lok man keken calo lamal me twero madit loyo weng pa kanisa. Gicoyo ni, kun gin gwoko ceng me acaki pa cawa calo Sabat, jo Protestanti giyaro twero pa kanisa me yiko cik i gin pa Lubanga. Kanisa me Roma pe oketo piny yaro pa en ni en pe tyeko bal; kede ka piny weng kacel ki kanisa me Protestanti giyaro Sabat ma en ocweyo, ma mape atir, ento giweyo woko Sabat pa Jehova, gin calo giyaro lok man. Gitwero nyuto twero ma omiyo lok man, ento bal i paro gi ngene yot. Papisti tye gi wi maber me neno ni jo Protestanti gicayo pire keni, ki mito giciko wanggi bot gin atir me kit man. Ka tim pa gwoko ceng me acaki pa cawa omako yaro, en opwoyo kica, ki ber bedo ni lacen obikelo piny weng pa Protestanti itir alama pa Roma.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Yubo pa Sabat obedo lamal onyo cing pa twero pa Kanisa pa Roma. Gin ma, ka gi ngeyo kwayo pa cik me angwen, giyero me gwoko Sabat mape adier i kabedo pa Sabat ma adier, kamano gi tye kopako twero meno ma en keken aye ociko ne. Cing pa jamni obedo Sabat pa Papa, ma piny oyero i kabedo pa nino ma Lubanga ocero.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Ento kare me amako alama pa le marac, macalo kit ma kihero iye i porofeci, pud pe obino. Kare me tem pud pe obino. Tye Kricitiani ma atir i kanisa weng, pe ki kweyo ki woko komyunion pa Roman Katolik. Pe gin kigoyo gi kica nyaka ki tyeko bedo ki ler ki ki neno rwom pa cik ma acel angwen. Ento ka cik obino woko me moko yweyo Sabat mape atir, ki ka malaika adek bino waco ki dwon madwong me wari jo pi lamo pa le marac ki cal pa en, rek bino ngeto maber i tung ma pe atir ki ma atir. Ci gin ma pud bimedo golo cik gibimako alama pa le marac i cung wii gi onyo i lwete gi.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Wa tye ka ceto peya i kare man. Kare ma kanisa me Protestanti gibicwe kwede twero pa gamente mape dini me konyo lamo marac—lamo ma pi lwenyo kwede kwaro gi ogamo gonyo ma tek maloyo—ci Sabat pa Papa obedo kakan ki twero ma ki cwe kacel pa kanisa ki gamente. Bibedo golo woko pa lobo i lamo, ma obituro keken i ogoro pa lobo. Bible Training School, February 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Kombedi dong wa otero woko alama abicel ma wa tye ka yeny me poko nyinggi, mapwod pe wa yaro opong pot-buk en keken. I poropheti pa Baibil, gweng madongo obedo lobo pa rwot, ki i Isaya 23 tye lobo aryo ma gitye ka rwate matek, ento gi ruc maber. Ma acel en “gweng me keto korona,” ki ma mukene en “gweng me cato.” I kare me agiki, twero ma tye ka loyo rwom maromo adek pa drakon, le, ki poropheti mape adaa, en Papasi. En aye lobo pa rwot ma tye ki korona.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> Ka wa aa piny ikom peko me agiki, en gin ma tye ki tutwal madit ni rwatte ki acel bed i tung latic pa Rwot. Piny opongo ki pe kuc, ki lweny, ki bedo pe rwatte. Ento i wi acel—twero pa Papa—dano birwate me gonyo Lubanga i cingi pa laladwogi ne. Rwatte man gin kiyito matek ki ladwogo woko madit. Ka tye ka yenyo me rwato laticge i lweny ikom atir, obicak tic me yubu ki poko jo ma gwoko atir. Koyo, paro marac, ki waco marac, en aye otero gi me kelo kube ki yubu. Adwogi, volumu 7, pot karatac 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Lobo pa rwot ma tye ki koron en Tyre, ma nyutu ni “kidi.” I pot buk man, Tyre tito twero pa Papa ma tye ka tiyo me wiro calo Kristo, pien twero pa Papa en Antikristo. Lok “anti” i “Antikristo” nyutu ni “i kabedo pa.” Twero pa Papa tye ka yeny me wiro calo Kristo i rwom weng, ki nying Tyre lonyo kidi, pien twero pa Papa obedo ka wiro “Kidi pa Kare Ducu.”

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ngat mane oketo lok me paro man ikom Tyre, dul ma keto karaun, ma jo me kac mamegi obedo rwodi, jo me tic me cato obedo jo malube i piny? Rwot pa lweny weng oyero ne, me nyono teng cwiny pa ducu me beyo, ki me lako woko lub pa jo malube weng i piny. Wot i piny mamegi macalo odi pi, nyara pa Tarshish; twero pe dong tye. Odyeto lwete iye pi madit, o yeyi ludul; Rwot ocweyo cik ikom dul me cato, me oguro boma mamegi ma tek. Aisaia 23:8-11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Watye ka mito nyutu ki janen mapol ni “duku pa lobo me rwot” kitimore ki Lubanga, kun me Islam. Islam obedo twero ma miyo jo piny gubedo i ceke, ci kitiyo kwede me duku piny. I kare man, wan watye ka nyutu ni Rwot ocik ni oketi “jo weng ma lonyo i piny” i cwer, en “jocato” ki “jotrafika”, ma “kom ma tekgi” myero gubot. “Kabedo me jocato” ki “kabedo me ket rwot” “giketo ceke me Polo”, ci Rwot ocik ni obot “kom ma tekgi”, ci en nyutu “tic me cato”. Gudo pa “tic me cato” obedo mapwod ki “Cik me Jumapil” i United States, pien mapwod ki “Cik me Jumapil” jo United States tye ka kwaco ni kikwanyo dwogo “i kec pa Lubanga ki i maber bedo me kare pa piny”. Gicwalo ni “kwer pa Lubanga” pe biweko nyaka “Cik me Jumapil” kiketo “matek”. Janen me Baibul mapol kigamo ni watye i tung me “gudo madit” i “tic me cato pa piny weng”. Gudo en obedo mapwod ki “Cik me Jumapil”, macalo ka gudo me 1837 obedo mapwod ki Ceng 22 me Okitoba, 1844.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> Ci jaloko madit obilupe jo ni gin ma tye timo tic pa Lubanga aye gitye kelo timbe marac magi. Kit jo ma gi ocako kec pa Polo bibi miyo balgi weng i bot gin ma winyo-gi cik pa Lubanga obedo nyomo pire keken ikom jo ma balo cik. Bibinyutu ni jo tye goyo kuc pa Lubanga kun gi balo Sabati pa Sande; ni bal man okelo balo piny ma pe bibi juko nyaka gwoko Sande obiketo ki twero maber tutwal; ki ni gin ma gicwalo lok me cik ma angwen, ka mano gikwanyo ruŋo pa Sande, gin giyomo jo, gikengo gi ki dwogo i kica pa Lubanga ki i ber bedo pa piny. Ka mano, lok me piyo ma kitime con ikom lacoo pa Lubanga bibidoko ki doki, ki i kom adwogi ma rwate maber tutwal: ‘I kare ma Ahab oneno Eliya, Ahab owaco bot en ni, Itye in ma iyomo Israel? En owaco ni, Pe an ayomo Israel; ento in, ki ot pa wu, pien un uweko cik pa Rwot, in ilubo Baalim.’ 1 Kings 18:17, 18. Pien kec pa jo bibicoyo ki lok me piyo mape acel, gibidok timo ikom lamwogi pa Lubanga calo kit ma Israel ma okwero yore pa Lubanga otimo ikom Eliya. The Great Controversy, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Tim pa Elijah me medore ki nabii pa Baal kacel ki jadolo me gweng me yath i Got Carmel, nyutu cik pa Sande. Ngec ma pi kanisa ne ni, “yer ceng eni ngat ma ibitiyone.” Ka lok man dok tye odoco i kare me cik pa Sande, penjo obedo ni, “ceng mene ma in ibiyero? Pien ceng ma iyero nyutu ngat ma itiyone.” Piri i Got Carmel, ne tye higni 3 odiyo ma pe ocoyo koth; lacan ne obedo madwong. Piri i cik pa Sande, tye cik pa Sande mapol ma oruko, ento pe gityeko miyo gitimo gi ki teko matek. Cik ma rwate ki cik pa Sande tye ni: golo iye pa piny bot Lubanga bino kube ki bolo madwong pa piny. Rwom me eni tye ka Constantine i higni 321 otyeko cobo cik pa Sande, ci ikare manok piny, trompet ang’wen ma mukwongo i buk me Revelation kabedo 8 ocako kawo Roma me West i giko ne, i higni 476. Lok pa Constantine tye ber, pien otyeko medo malo malo me miyo Sande loyo, kacel ki med-medo me gengo Sabat me ceng me 7 i kare acel. Lok man ma med-medo otyeko nono ka ludito pa piny odiya woko me keto Sande, onyo gipekogi pi keto Sabat. Man bene aye giko me cik pa Sande ma tye ka medo malo i United States. Cik acel ma rwate ki yiko keto lim me Sande tye ni, “golo iye pa piny bot Lubanga bino kube ki bolo madwong pa piny.” Cik man nyutu ni, ka yiko cik pa Sande medo malo malo, dong bene kelo med-medo me kere pa Lubanga, piri i cik pa Sande me adier ma i Revelation 13:11. Cobo cik weng bino kelo bolo ma rwate kwede. Kere ma ludito pa piny gikwanyo jo me keto Sabat ni gu kelo, en adier obedo ma kelo gi aye medo malo me yiko cik pa Sande. Wan oketo coc manok ki i The Great Controversy, ma ami nying ne Sunday Progression. Ami mito ni i kwane odoco. Tye i dul ma kicako nying ne The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> Obanga onyiso ngo ma bi time i kare me agiki, pi jo pa en gubed ki kete me bedo ituk ikom otur me gonge ki kec. Jo ma kiworogi pi gin ma tye i tunggi, pe myero gidog i kwe ka gikayo otur ma bino, ka giyiko cwinygi waco ni Rwot bikwoko gi ma adwogi pa en i nino me peko. Wa myero wobed macalo jo ma tye ka kayo pi Rwotgi; pe i kwayo ayela, ento i tic ma dwong, ki geno ma pe yubu. Kombedi pe obedo kare me keto wi wa i gin ma pe dwong. Ka dano tye ka nindo, Satan tye ka timo tic ma peki, ka ociko gin pi ni jo pa Rwot pe gibinongo kica onyo kero ma maber. Tim pa Sunday kombedi tye ka lalo yore i ocok. Laloc tye ka mukoyo lok ma atir, ki jo mapol ma gicamwe iye pe gineno kany ma yore me piny tye ka woto. Lok ma gin yaro obedo malwalwal, ki nen calo pa Kristiani; ento ka obi waco, obinyiso cwiny pa nyoka madongo. Obedo tiji wa me timo weng ki twero wa me kwanyo woko peko ma kigamo. Myero wa temo yweko woko paro marac, ki keto wa i rieny ma atir i wang jo. Myero wakelo i wanggi lapeny ma atir ma tye i lok eni; ka mano, wacwalo dwoko ma tye ki teko loyo ikom yore mo keken ma gengo twero me cwiny. Myero wa yub Lok pa Obanga, ka wabed ki twero me miyo lok me pingo pi geno wa. Lanabi owaco ni: ‘Jo marac bitimo marac; ki pe ngat mo ikin jo marac bi ngeyo; ento jo ma jwak bi ngeyo.’ Testimonies, volume 5, 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Obedo tek me neno tem me yubu cik pa Sande, pien en tye ka woto i “otur,” ki “lwak pa Paapa” tye ka “tim i mung ki ma pe ngat oyube” me “med lwakge me yotoko jami ma en mito.” En gin maler ni tic me yubu cik pa Sande i otur obedo gin ma i tung cen i yore me temo pa 144,000. “Pe ngat mo keken ma marac binengeyo,” kit ma Daniel ki Dera White waco. “Gi marac” i buk Daniel obedo “nyiri maleng ma pe ki ngec” pa Matayo, ma Dera White tito pire gi calo jo Laodicea. Jo ma tye ki ngec binengeyo gin ma tye ka time kombedi, kadi bene ka rek ma ikeng wa nyuto calo gicayo Lok pa Lubanga. Wani wageno Lok pa Lubanga onyo gin ma tye ka time ikeng wa? Ento dong kimiyo wa ngec anyim ni agiki biko obedo calo cawa pa Nuhu.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> Piny, oponge ki yweyo ma pe ki rwom, oponge ki yweyo ma pe tye ki Lubanga, tye ka nino, nino i kuc me ring’o. Dano tye ka keto i iromo woko obino pa Rwot. Gibeco ngec me ciko. Yebo ma lam cwiny tye ni, ‘Gin weng dong tye ka time calo kit ma gitime ki acaki.’ ‘Kin odiro bicon calo tin, kacel ki mapol loyo.’ 2 Peter 3:4; Isaiah 56:12. Wabidonyo piny loyo i her yweyo. Ento Kricito owaco ni, ‘Tet, abino calo jangic.’ Revelation 16:15. I kare acel keken ka piny tye ka penyo ki luro, ‘Kungu pa bino pa En tye kwene?’ alama tye ka pokore. Kun gibayo ni, ‘Kuc ki ber bedo,’ bal ma pe kigeno obino macek. Ka luro, ma kwero adiera, dong ocwinyore; ka tic me kare ki kare i yo mapol me nongo cente tye ka mede woko labongo cikke; ka dalubu tye ka yaro cwiny me nongo ngec me gin weng ento pe me i Baibul pa en, Kricito obino calo jangic.

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> Gin weng i piny tye i cwer cwiny. Alama me cawa tye marac. Gin ma obino dong cweyo ngumgi i anyim. Lamo pa Lubanga tye ka weko piny, ki peko dong peko tye ka lubo i wang pi ki i piny. Tye lating, tung piny, mac, pi ma opwoyo, ki kwero i rwom weng. Anga twero neno ma bino anyim? Gwok obedo kwadie? Pe tye kakwongo i gin mo keken ma en pa dano onyo ma en pa piny. Maber-aber, dano tye ka donyo i rek piny bendera ma gicwako. Ki cwer cwiny, gi tye ka kuro ki ka neno kit ma ngat ma gi loogi tye ka woto. Tye gin mo ma tye ka kuro, ki ka neno, ki ka tico pi nyuto pire kene pa Rwot wa. Dul mukene tye ka donyo i rek piny cing pa rwot me lweny pa ngat ma me acel madit ma obolo yie. Manok keken gineno ki cwinya ki chuny ni wa tye ki Kuzimu ma wan myero yweko, ki Polo ma wan myero nongo.

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> Peko madwong tye ka bino cokcok itung wa. Ceng tye ka loyo i polo, ka kato i yor mamegi macon, ki polo pud nyutu ducu pa Lubanga. Dano pud tye ka chamo ki nyweno, tye ka poko ki yubo, tye ka nywako ki miyo i nywako. Jo me tic me cato pud tye ka cato ki ciro. Dano pud tye ka pidi pidi, ka lwenyo pi kabedo maloyo. Jo ma mito yegi pud tye ka dongo i ot me yegi, i romo me faras, ki i ot me canyo. Kico maloyo tye, ento kare me temo dong tye ka loro oyom, ki kom jami weng dong tye ka cok me miyo mokone macon. Satan oneno ni kare mamegi obedo manok. Ocako lutic mamegi weng i tic me dano obed obalo, obico, obed ki tic ducu ki odugo wii, nyaka ceng me kare me temo obi otum, ki ol me kica obi lwal macon.

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> Ki teko madwong, ki i kare ki kare, loke pa Rwot wa ma ociko wa ki i Got Olifu obino bot wa: ‘Kekuru pire kene, pe ka kare mo keken cwinyeu oyubu ki me mego mapol, kede kuwer, kede tic me kwo manen, dong kare en obino botwu i pe i ngec.’ ‘Kono, kekuru, kede lamuru kare ducu, pi kinyutu ni obedo ma rwate me woro gin ducu magi ma bi time, kede me cungu i anyim Wod Dano.’ Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

I pot buk 23 pa Isaiah, Zidon obedo Amerika ma kiwero weng, ki Tyre obedo yore pa Papa. Tyre ki Zidon ne gin polo me Foinike ma kare macon, ma tye i wang pi me Mediterenia. Kigeno gi pi kec me yie i pi, rwate, ki twero gi i piny macon. Zidon ki ‘jo-kec’ pa iye opongo Tarshish i pot buk 23. Jo-kec pa Zidon otyeko kwer ‘ceme pa Sihor,’ ma en ‘cemo pa pi,’ ki en ‘pire pa pi,’ ki en ‘revenyu pa iye,’ pien en ‘pach pa lobo mapol.’ Janabi weng waco ikom agiki me lobo; ento ng’a obedo ‘pach pa lobo mapol’ i agiki me lobo? En obedo USA.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihor obedo kume i Ijip (ma twero bedo wic me Nam Niil), ki kitiyo kwede me nyutu lony me piny, pien Ijip obedo calo piny. ‘Nyako ma pure’ pa Zidon nyutu kare ma agiki pa Amerika ma kiketo kacel (USA), ki gi keto tek i wi pire ki cik me lweny ma odog kede cik me Ceng Sannde, kacel ki bal pa piny ma dong oceto i tere lacen con. Lapeny ma ikom Tire okwere nyako ma pure pa Zidon, waco ni, “En aye bur mamegi ma pango kica” (piny pa rwot) ma Amerika oyweyo kica iye? En aye ‘piny pa rwot ma “kit macon pa en obedo pa ceng macon tutwal,” ka, kaka lok man waco ni, onwongo kikete ki Nimrod, con ka pi madwong ocake woko?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Lubanga otyeko cimo kede ocobo pi "Tyre, pagi ma giyiko rwot," me yubu ne. Yubu pa "Papasi" tye ki mede ki buto woko pa gedo me cente pa lobo weng, pien "Lubanga omiyo" "cik i mung ki" "Zidon" "pagi me agola," (the United States.) Cik mamegi "me kwero woko gin ma tye ki teko matek," onyo kit me cente me the United States, obedo cik me Sabat, pien golo yie pa piny dong kelo bal pa piny.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Cuki pa twero pa Paapa cako ki poto pa ekonomi pa lobo weng, pien ekonomi pa United States obalo woko. Zidon tye ki "ot" ma ki rwate kwede i ekonomi pa iye; ci en nyutu rumb me cente ma obalo woko, pien dong pe itwero donyo iye. Pe dong tye keto cente onyo yudo wicente ki "ot" eno, pien obalo woko. Balo woko obedo i cawa me Cik me Sande, ento mapat ki Cik me Sande dong bene tye cuki ma tye ka dwongo-dwongo. Ka poto obedo, twero pa Paapa, United States kwede rwodi me yaro pa iye ki latic me yaro ma gi tye ki dwong, kacel ki boti pa Tarshish, gubibuke "buke."

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Kabedo pa “Tarshish” ma kicoyo iye i coc man kikube kwede lonyo i kare me con, kede bote pa Tarshish ma i Biblia gin kit me nyutu ma tutwal pa twero me lonyo.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Pien boti pa rwot giceto i Tarshish ki latic pa Huram; ka higa adek kare acel boti pa Tarshish gibino, kelo dhahabu, ki feza, ki lagu pa lyec, ki nyani, ki tausi. Rwot Solomon obedo maloyo rwot weng me piny i lonyo ki ngec me paro. 2 Chronicles 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Laa madwong nyutu twero me cente, ci Tarshish obedo laa me cente ma mede anyim i loki me poro me Bibil. Kare pa agiki pa Tarshish, ma ki miti kwede “nyako pa Tarshish,” ki waco bot en ni, “cango i piny mamegi macalo too”; ci gin ma otyeko nongo en ni piny mamegi “pe dong tye ki twero,” ci “pe dong twero yubo meri” i kom lwak pa Tyre. Twero ma gi onongo tye ka yenyo en twero me cente ma con pa Zidon, ento twero onwongo otyeko woko, pien pi madwong owaco: “Pe ayuto, pe acako nyithindo, pe anyik laco matidi, onyo anyik nyako ma pe oywako laco”; ki mano nyutu kare pa agiki pa pi madwong, ma gin jo pa lobo weng ma tye kagoyo kwir pi balo tic me cente pa lobo, ci i kare meno jo pa lobo gicung wii ki adaa ni gin en kare pa agiki i gin odoco pa piny, ci dong otyeko kare pi temo keto pire tek pi kwo ma pe agiki.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Pesa obi kato piny i wel, pe anyim, otum tutwal, ka ada pa gin ma pe ki agiki oyabe i bot nining pa dano.” Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Tye “ngec” aryo onyo kwena ma kelo pii me cwiny bot dano weng i lok man. “Ngec” ma me acel tye i kom Misri, ki “ngec” ma me aryo en Tiro. Ngec pa Misri tye i kit me kare mukato, pien Aisaia owaco ni, “macalo i ngec ma i kom Misri,” ci yaro ni Lubanga dong otimo gin mo ki Misri pwod pe obalo Zidon (the USA). Gin ma Lubanga otimo bot Misri, ma bene tito “ngec” pa Misri, en ni obalo Misri ki rwate ki kare mukwongo ma Lubanga odonyo i rwom ki jogi ma kiyero. Ngec aryo en “ngec” acel keken. Ngec pa Misri obedo cako, ki ngec pa Tiro obedo agiki. Alfa ki Omega osenyuto rwom ki jo 144,000 i kare me agiki, kun ocako yaro ne ki gin me cako me lok pa gin man. “Ngec” ma i kom Misri en kweyo i Pii me Red Sea, ka Farao ki lwak pa iye obale; ma tito calo kweyo ma agiki pa jogi pa Lubanga, macalo kityeko yaro iye ki “ngec” ma en “burden pa Tiro.”

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Islam en twero ma ki nyutu i Baibul ma obalo boti pa Tarshish. Kit me Islam bin wa dwogo i kom anyim; ci wabicobo ne mapol i cawa ma bino. I lok man ki nyutu ne calo “Chittim,” nyig lok ma macon pi Cyprus; ci lok man waco ni pobalo pa Zidon ki Tyre bino ki “Chittim.” Cal me nyutu pa Islam tye ki kite ma peke maber me pobalo pa United States i poropheti me Baibul.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

En tye ma pire tek ni walayo ceng ki higa ma kikwero i Buk pa Aisaia, pien mapol ginyutu kare me lanabi pa lok ma bino anyim. Chapta 23 me Aisaia obedo anyim ikom “burden” pa “valley of vision” i chapta 22, ma pud dong oweko chapta 21 ma tye ki “burden” adek, ki gin adek weng ginyutu Islam. Pud i chapta 20, vasi 1, ter pa lok me lanabi i gin mukato kitero, ka lok me lanabi me peko ma bino anyim kinyutu i chapta ma bino anyim.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> I higni ma Tartan obino i Ashdod (ka Sargon, rwot pa Asiriya, ocwalo ne), olwenyo ki Ashdod, kede okawo ne. Yesaya 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Lok "Tartan" romo bedo nying; onyo, kare maloyo, obedo nying me rwot me lweny. Tartan obino i Ashdod, dul i Misri, omako ne i kare ma jo Assyria gubedo cako, kacel-kacel, mako teko i piny weng. Assyria onongo obedo cal me Babilon. Assyria ki Babilon onongo gin piny pa rwot ma oaa ki tung cen, piny pa rwot ma kityeko nyuto gi calo "leon" ma "oyweyo" lwak pa Lubanga, ki gin aryo gikete ki kum acel keken. Assyria onongo obedo macek; Babilon onongo obedo me agiki.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Isirayel en dyer ma kicoyo woko i tung kany-kany; leon gi ocoyo ne woko: acaki rwot pa Asiriya ocamo ne weng; ci i agiki Nebukadneza man, rwot pa Babuloon, oyubu cogo ne. Erwate, mano aye waci pa Rwot me lweny weng, Lubanga pa Isirayel: Nen, abi apunis rwot pa Babuloon ki pinyne, macalo kit ma aci apunis rwot pa Asiriya. Yeremia 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

I kit me poro, gin aryo gibedo ‘dano me Asuriya ma cwiny opongo’.

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> Ka Sennakerib, Assyrian ma otum maloyo, oyubu ki oyaro Lubanga, kede ocike Israel ni obalo woko, 'i cawa meno obedo ni, malaika pa Rwot owoto woko, kendo omero i kambi pa jo Assyria ngat 185,000.' I dul pa lweny pa Sennakerib, 'giketho woko lutino weng ma cwinygi tek i lweny, kede lameno ki rwot latic.' 'Ento odwogo i piny pa iye ki cem me wang.' [2 Kings 19:35; 2 Chronicles 32:21.] The Great Controversy, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Omwaka ma "Tartan obino i Ashdod" ki "o cwayo ne", nyuto loyo piny ma tim doki doki pa twero pa paapa, macalo ma kimiyo cal i gonyo abicel me agiki pa Daniel 11. Lok pa gin matime pa peko madwong me Cik me Ceng Acel, ma en "cawa me agiki" pa poro me kwano, ki ma kelo tutwal i poro ma kityeko timo (kop abiro me agiki), obedo tito pa gin matime ma kinyutu kwede "omwaka" ma Tartan obino i Ashdod. Ka kit pa gin matime en dong tye kany, Isaiah dong omiyo poropheti me goro adek pi ikom Islam, acel pi ikom Adventism pa Laodicea, kadong muk pa Tyre. Lut 24 obedo acel i cale matut me "kop abiro me agiki", ki dong lut 25 nyuto woro ma agiki pa jo pa Lubanga, ka kany wanyeno jo pa Lubanga gayo lok acel ma ngene tutwal i cawa me peko madwong.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Ka bi waco i cawa meno, “Angee, eni Lubanga wa; wakuro pi en, en obi kony wa: eni Rwot; wakuro pi en, wabimor kede wabiwero i kony ne.” Yesaya 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Jo 144,000 gin nyiri ma tye ki ngec, ma gibedo ka keno Rwotgi me bino i nyom, kadi bene en ocogo, kaka lapiir me nyiri abic owaco. Pe gin jo Laodikea; gin jo Filadelfia. Pud i tyen man, coc man obedo tye ka keto gang me lok.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

I higa 1798, Napoleon okwano Papa, kun otyeko kelo rubebe me yabo ma kelo tho, ma kiworo i agiki pa lobo kaka tye i Yabo pa Yohana boc 13. I kare meno, United States obedo dul ma namba 6 i yabo pa Baibul, kaka tye i Daniel boc 2, 7, 8 ki 11, ki Yabo pa Yohana boc 12, 13, 16, 17 ki 18. Piny ki kare meno, lagut me Republican pa United States ki lagut me Protestant (Adventism), gipoto woko ngo ma dul pa Papa en. Higa 1798 obedo higa ma acel ma pinye mukene i lobo weng gigamo United States calo piny ma tye ki twero pire keken, kede en bende obedo higa ma kwena me Malaika ma acel obino i histori.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

Nying "motto" pa jo Protestant i cawa meno ne, "Bibul ka Bibul keken." Jo Protestant giketo nyinggi calo jogwoko Bibul keken, kede ka Adventism omako "mantle" gi i bino pa malaika me aryo, gikwako "motto" meno, ci lacen gicako kwedi nying "jo me kitabu." Ki tung pa tic pa William Miller, rwom me cik ne kimiyo gi, ma ka gityeko ticogi maber ginyabo Bibul i cwiny pa jo weng ma gi mito winyo. Kica me Roho Maler owaco ni, ka wa mito cwalo waco pa malaika me adek, wa myero wa kwano Cik pa Miller me nyutu porofesi.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Kirisito owaco ni, ‘Ka ngat mo mito bino i anyim an, obed ka ogoyo keni, omako musalaba pa iye, ki olubo an.’ Dok owaco ni, ‘An aye lero me piny; ngat ma lubo an pe biwoto i mudho.’ Lero me adier tye ka woto calo lamac ma tye ka cweyo mac, ki gin ma hero lero pe biwoto i mudho. Gin bi kwan coc me Lok pa Nyasaye, pi gin ngene adier ni gi tye ka winyo dwon pa Lumar ma adier, ento pe pa dano ma pe ngene.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> Jogi ma tye ka tic me yubo kwena pa malaika ma adek tye ka yenyo i Bayibul ki yo acel ma Ladit Miller oyaro. I buk matidi ma kimiyo nying ni 'Views of the Prophecies and Prophetic Chronology', Ladit Miller omiyo cik magi ma oyoto ento ma tye ki ngec ki ma mit, pi kwano Bayibul ki pi poko lok me Bayibul:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> 1. Lok acel acel myero rwate maber ki kit ma ki yaro i Bibul. 2. Gin weng ma ki coc i Bibul tye mite, kede romo ngeyo ka itimo matek kacel ki kwan matek. 3. Pe tye gin mo keken ma ki nyutu i Bibul ma romo niki, onyo ma bi niki, bot jo ma penyo ki yie, pe gi roro i yiegi. 4. Pi ngene kwe, cok gin weng ma ki coc i Bibul i kom kit ma imito ngeyo; ci weko lok acel acel obed ki kulo marwate. Ka itwero yubu tam mamegi labongo pe tye lakite, pe itye i bal. 5. Gin ma ki coc i Bibul myero obed lami pa en keken, pien en aye cik pa en keken. Ka an ageno lami me tito ne bot an, ci obedo cwalo tam i tyen loke, onyo mito weko obed kamano pi kwer pa dul pa en, onyo me gibalo ni obedo laling ngec; ci dong tam pa en, mito pa en, kwer pa en, onyo ngec pa en aye cik pa an, to pe Bibul.

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> Ma kicoyo i wi obedo but me cikke magi; i kwano wa me Bibul, en maber ni wa weng walubo yore me kit ma kicweyo piny.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> Yie ma atir obedo ma ocung i Baibul; ento Satan tye katico ki kit me mego mapol me goco lok ma kicoyo i Baibul ka kelo bal; omiyo myero itam maber ka ngat mito ngeyo gin ma gi pwonyo atir. En acel i bwola madit me kare man: bedo ka moko matek i paro cwiny, kede cwalore ni gi atir, ento gicoyo Lok pa Lubanga ma mapore pore, pien lok meno pe rwate ki paro cwiny. Gi mapol pe tye ki raka me yiegi, ento paro cwiny keken. Dini gi pature i lwoko cwiny; ka lwoko cwiny oweko, yiegi obutho. Paro cwiny twero bedo poth, ento Lok pa Lubanga obedo ngano. “Ngo,” owaco anabii, “ma poth rwate ki ngano?”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> Pe ngat mo keken bi yikone pi pe oywako liech ki ngec ma pe onongo obedo kwede, ki ma pe onongo romo nywako. Ento jo mapol gikwero lubo adwogi ma kimiyo botgi ki lami pa Kristo, pien gi mito bedo romo ki kit pa lobo; ci adwogi ma odonyo i ngecgi, liech ma omiyo cwinyegi leero, obi yiko gi i Yubu. I cawa me agiki man, wa tye ki liech ma ocok ki ocok otyeko orum, ma otyeko miyo leero i kare ducu, ci wabi yubu kore ki iye. Yoo pa maleng pe obedo i rwom acel ki lobo; en aye yoo ma ogero malo. Ka wa yabyabo i yoo man, ka wa wayo i yoo pa cik pa Rwot, wanyalo nongo ni, ‘yoo pa lapii obedo calo liech ma pye, ma medo pye ka pye enyim cawa ma opong maber.’ Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

Iromo kwano ma piny ikom cik me William Miller i coc ma kicoyo nying William Miller i dul me Prophetic Keys.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

I kwano wa pa Bibul, obedo maber ni wa weng wamako kaka me tic ma kiketo piny i iye cik pa ‘Ladit Mila’ pi nyutu lok pa poropheti. ‘Horn’ pa kit Protestantu kimiyo ne buk maler ma wa waco ni ‘Bibul’; kede, kimiyo ne tutwal me gwoko ki cweyo anyim kaka me tic ma tye iye; kacel, ‘horn’ pa kit Protestantu bene kimiyo ne cik mapol pi yaro ki kare tuk ki mito pa nyig coc maler.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Omiyo tung pa Ripablikanizim gin acoya maleng ma wa lwongo ni Constitution, kede bene omiyo botne tic me gwoko ki medo pirinsip ma tye iye. Bende omiyo botne cika me poto maber tiend lok ki bedo ma ki paro pa gin acoya maleng. Cika ma omiyo me poto maber Constitution en aye Bill of Rights; en keto ki bedo maleng papos ma madit loyo pa Constitution i cik ma acel pa Bill of Rights. Amendment ma acel ma ki cono i Bill of Rights en layot me lamo, me yaro, me waco, ki me Press.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> "Kongres pe bi timo cik mo me keto dini, onyo me gengo timo dini keken; onyo me kwanyo piny kica pa waco, onyo pa coc; onyo me kwanyo piny twero pa jo me bedo kacel i kuc, ki me penyo Gavumenti pi dwogo peko ma gitye kwede." U.S. Constitution, amend. I

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Cik me Sande obedo lweny ma kiyubu pire kene bot Yub me Cik ma acel me Konsitituson, ma cwinyrua twero me yie, ma kikwanyo woko ki cik me Sande; ki mano kinyutu agiki me Konsitituson, agiki me Amerika ma Kacel calo duk ma abicel i poropesi me Bibul, ki cako cwero bot jo ma ikare meno gitye ka yubo kwena pa malaika ma adek i dwon madit. Jo ma tye ka yubo dwon madit pa malaika ma adek, ka gitye ka tuk bot balo Yub me Cik ma acel ki Konsitituson, gicwero-gi jo ma onongo myero gibed ka gwoko ki keto i tic cik maleng, cik ma gwoko waraga maleng ma kimeyo gi me gwoko. Man obedo raco me nongo ngec ki keto i tic lok me kare ma orwate pa niang aryo pa lam marac ma aa ki piny ma calo rombo. Ladit ma kicako Konsitituson orwate ki Ladit Miller. Lok ‘Ladit’ ma kiketo bot Miller kitiyo kwede me nyuto lamede, pe lapriest me Pope. Bibul kigamo ni pe itwero kwaco joo ‘ladit’ ma giyaro ni gitye calo laloc me ducha. Nying jo Millerite oaa ki nying pa laditgi, macalo kit ma otioyot. Ka pe ineno rwom man, dong igolo buto i gin mo ma kwena pa Elija nyute, ka odwoko cwinya pa ladit bot lutino, ki pa lutino bot ladit.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

United States me Amerika i Yesaya 23 en piny pa rwot ma namba 6 i poropheti me Baibul, ki bedo kamano nyaka dong ogolo woko Konistitushen mamegi i kare me cik me Sande ma tye bino oyot. Piny pa rwot ma namba 6 orwako twero pi higa 70 me poropheti, ma obedo nino me rwot acel. Piny pa rwot (i poropheti rwot obedo piny pa rwot) ma orwako twero pi higa 70, en Babilon. I kare me higa 70, tung pa dul obedo goment pa Babilon, ki tung pa kanisa obedo Kaldeo. Daniel, Sadrach, Meshach ki Abednego ginyutu 144,000. Tung aryo ki jo pa Lubanga kigi nyutu iye lagam pa Daniel. Higa 70 me otong i Babilon en nino me rwot acel, ma Yesaya tiyo kwede me nyutu ni histori me poropheti pa United States ki histori pa Adventism cako i 1798 nyaka cik me Sande.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Ngeyo ni rek me lamal pa tung aryo pa United States weko wa me paro agiki ki acaki, ka tung aryo magi gi tic calo jo me nyutu me nyutu kit pa tung mapat. En aye, tung weng obedo macalo acel. I buk Daniel tye tung mogo; tung mogo ogore, ki tung mapat obino malo aa ki tung ma ogore. Tung mogo i Daniel pe obedo rwom acel; mogo obino malo lacen i tung mapat. Ento pe kamano ki tung aryo pa United States. Tung aryo magi gitye ka woto kwede i rek acel, gikelo alama me yoo maromo; ento gi mapat mapat i kit ticgi. Tye apokke i rek ma bene ber tutwal me ngeyo.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

I acaki pa Adventism, onongo obedo lok me dwoko woko ki rwom pa unabii ma kanisa pa Philadelphia onongo nyutu, odwoko i kanisa pa Laodicea. Omiyo, i agiki myero obed lok me dwoko woko ki rwom pa unabii pa Laodicea. Nyutu pa Yesu Kristo tye ki ler pa ngec man, ki obedo but acel me gin ma tye ka golo muhuri i kare man.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Ci "ka giko pa mwaka 70 otyeko," Paapa obi 'yabo', ci 'laloc' ma 'obule i paro' obi dwogo i paro. En 'obi dwogo i paro' i kare pa cik me Sande, i kany gino ma tye iye obedo i tung me 'pak' pa ceng ki 'pak' pa ceng ma cik pa Lubanga owaco bot jo piny me 'par'.

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

I coc man, wa otyeko moko ni gin ma otime con i lare me higni 70 pa Babilon keto calo gin ma otime con pa KiTungdan me Amerika, ki 1798 nyaka i cik me Sunday. I coc mukato, ki kare mapol i tebuli pa Habakkuk, wa otyeko nyutu ni cwar i Misri, kacel ki kwanyo woko ki i Misri, bene keto calo gin ma otime con pa KiTungdan me Amerika ki jo pa Lubanga. Gin aboro man pa Babilon, Misri, Adventism ki KiTungdan me Amerika, pe gin keken rek ma watye me ketogi i rwom ki rek magi; ento ka wan waketo cik me miyo nying con ma acel i bot rek aboro man, lamal tutwal. Abi loro coc man ki cal acel ma tee keken, ki pe opong weng, me gin ma an ameno; ki gin ma an amito mede kwede, ka wa bino waco mapol ikom gin ma otime con ma i Isaiah 23 i kare mukene.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Gin mukato me Babulon tye ki rwot ma o loko cwiny bot Lubanga i acaki, kede i agiki tye ki rwot marac. Pe mito ber kadi obedo Biden onyo Trump, pien kitabu me Daniel pwonyo ni Lubanga keken obedo en ma oketo rwodi i kabedo, kede en ma ogolo gi piny. Ling acel ma twero bedo adwogi maber ikom laloc me Demokrat onyo Ripablikan i cawa me cik me Ceng Abicel en ni obedo laloc marac. Nebukadneza obedo Babulon; en ne rwot ma goro pa Babulon, ma oyie me yweko jo adek maber i mac. Ento ikagwoko agiki, obedo o loko cwiny bot Lubanga pa Daniel. Pe calo mano kwede laloc agiki, Belshazzar. En ne rwot marac. Amerika ma kigamo i poro ocako calo dyegi matino, alama pa Kristo ki ceko kwo pa en pi dano weng. I agiki Amerika ma kigamo bino waco calo joka madit. Lok ma otime ki Kristo bedo bot Setani i rek me gin mukato man, kityeko nyutu ne ki pore ma tye i kom Nebukadneza ki Belshazzar.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Onongo kimiyo Belshazzar twero mapol me ngeyo ki timo dwon Lubanga. Onongo otyeko neno jajja ne Nebukadneza kikwanyo woko ki bot dano. Onongo otyeko neno ngec ki paro ma rwot ma opako iye kwede kiweyo woko ki bot en ma omiyo ne. Onongo otyeko neno rwot kikwanyo woko ki bot pinyruothne, kityeko timo ne lwak ki le me cawa. Ento laramo me Belshazzar i yeyo ki pak iye kene otyeko kweco woko pwony ma onongo myero pe oweko matwal; ki otyeko timo kwer ma rom-romo ki gin ma okelo kite madwong’ ma lamal bot Nebukadneza. Otyeko gweyo woko twero ma ki kica omiyo ne, kun pe orwako twero ma onongo tye i lwete me nongo ngeyo ada. “Ngo ma myero atim wek ogwok an?” en lapeny ma rwot madwong’ ento pe ngeyo otyeko weko woko keken. Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Belshazzar ma marac obedo ladit ma pe tye ki ngec. Otyeko peko acel calo pa won pa en Nebukadneza, pien gin ma otime botgi aryo kitye ki cing me “seven times” i Kit Levitiko 26. Nebukadneza onongo tye i gweng, bedo calo jam, pi ceng 2,520, ma obedo higa 7 me Bibul. Eno bende rwate ki lok me peko pa Belshazzar ma kicoyo i wang ot, ma bende nyutu namba 2,520. Gin ma ruc kwede obedo ni: peko ma otime bot Nebukadneza oloko cwiny ne ki omii obedo ladit ma tye ki ngec; ento peko ma otime bot Belshazzar onongo obedo bot ladit ma pe tye ki ngec.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Ki te pule fakaoti ʻo Papelonia, ʻo hangē ko e fakatātā ki hono pule ʻuluaki, naʻe hoko mai ʻa e fakamaau ʻa e Tauhi faka-ʻOtua: ‘ʻE tuʻi, ... kuo leaʻi ia kiate koe; Kuo hiki atu ʻa e puleʻanga meiate koe.’ Daniel 4:31.” Prophets and Kings, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Coc ma kigoyo i wal pi Ladit pa piny ma agiki en Amendment me acel, ma nyutu "wal" me laceny me kanisa ki gamente, ma rwot ma agiki ma ojwi pe ngeyo. "Seven times" me Levitiko 26 nyutu "cweyo me lwak" ma rwot me tung me Bor tyeko timo ikare me cik me Sande. Cweyo meno obedo bal me piny ma bino lacen ikare me cik me Sande. Piny me 6 owinyo pwony me ladit me cako piny, ma gi goyo coc i Konistitushen me gwoko pe keken ki kanisa ma ruc, ento bende ki rwodi me Yurop ma gicwero kuc, ma dako ma ruc owoto kwede. Ladit me cako piny ginyutu jo ma gigero Papasi ki rwodi me Yurop, pien gi ngeyo ki yoregi kene, ka gikwako woko ki cweyo me mwaka 1260 me otum me Papasi, ni gwok me i kom luny macalo en myero obedo gin ma dit i tung me Konistitushen manyen gi. Gin obedo ladit ma ki ngec, gin calo rombe; ento pe kamano ki ladit ma agiki, pien obuongo calo Diraagon. Ladit bino ki cweyo, ento wod dok dwogo i cweyo. Luny i nying aryo en Papasi me acel ki Papasi me agiki.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Alama pa hukumu ma obet bot Nebuchadnezzar, rwot ma acel, ki rwot ma agiki Belshazzar, obedo “seven times” yweyo ma i Levitiko 26. Nebuchadnezzar otyeko bedo kwede, ki Belshazzar omiyo ocoyo ne i wang ot calo epitaf ne, i cawa acel keken ma otho ne. Alama pa lak pa Ripabulika i cako ne, obedo wot woko ki i geng pa “king of the north”, ki alama pa lak pa Ripabulika i tyeko ne, obedo geng ma kelo ki “king of the north”. Cik me Sande obedo “cawa keken” ma otho kwede macalo lobo pa rwot ma abicel i poropheti me Baibul. I i cal angwen weng—Belshazzar, Nebuchadnezzar, ki cako ki tyeko pa lak pa Ripabulika—2520 me Levitiko 26, obedo alama ma kiyaro i cako ki i tyeko. En kiyaro ket nying pa Alpha ki Omega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Lok me lanen pa cawa ma William Miller ononge ma acel, obedo 2520 pa Leviticus 26. En obedo kidi ma acel i twol ma Yesu oketo piny kun tic pa Miller. En bende obedo ada me twol ma acel ma Adventism ogolo woko i 1863. Ka kidi weng me ada pa Miller oket gi i twol, ada meno gi nyutu i tebulu aryo pa Habakkuk, ma gin chati me pionia me 1843 ki 1850. Tebulu aryo meno gi nyutu laloc ma tye i anyim Lubanga ki jo pa en ma ki miyo gi nying, macalo kit ma tebulu aryo pa Cik Apar onongo gi nyutu laloc ki Isirael ma con.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

I agiki pa Adventism pa Laodicea, ka oyiko woko ki dho pa Rwot i cik pa Sande, coc me lwet ma i wang ot obedo kacoc aryo ma lamer pa jo ocake mago. Kacoc mago pe gi twero kwano, pien gijuko gamo kony ki lok me ciko i acaki pa lok pa kare gi....

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Krisis me cente i mwaka 1837 i Amerika ma Kacel obedo gin matime ma tek tek, ma kelo ne piny ki kacel pa adwogi me ekonomi, cik, kede tim me spekulasi.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Puk me Sipekuleson: I higni mapud oko 1837, ne tye medo madongo me sipekuleson i ngom ki yiko cente, ma kun but acel kikelo ne ki medo pa piny i tung me ka ceng obuto. Sipekuleson i ngom, pire tek i wang piny me ka ceng obuto, omiyo rwate me ngom omedo malo lapol ki kwanyo cente mapol lapol.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Karedit ma oyot ki keto awaco me spekulesen: Banka ki dul me cente gitye ka cato karedit ki awaco madwong-dwong, piny-piny labongo rwate ma romo. Nongo karedit ma obedo oyot man omiyo kec me spekulesen medo, ci omiyo twero me bal me pe ocung dero i gin me cente medo.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Medo mapol pa banki: Banki tye ka medo ticgi matidi tutwal, kare ka kare gicwalo sente me papira (banknote) mapol loyo specie (bululu ki feza) ma gitye kwede me gonyo ne. Kit atimo man, ma gityero “wildcat banking,” omiyo sente ma tye katic i piny opong matek, pe ki cik, kadong pe kigeno.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Cik me lonyo pa Jackson: Cik pa Pulezidenti Andrew Jackson otyeko rwate i miyo peko me lonyo oyaro. I 1836 en ogwoko cik ma ki lwongo ni Specie Circular, ma ociko ni i gogo dongo piny pa lwak myero kitiyo ki cente me dhahabu ki feza, ento pe ki cente me pepa. Man omiyo yubu madit me loko cente me pepa pa bank i cente me dhahabu ki feza, ma omiyo peko me cente ki bank mapoto.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Gin me piny abicel: Peko ma i United States bene otamo ne ki kit me cente me piny abicel. Opiny kit me cente pa Britain, ma obedo lonyo kic madit pa United States, omiyo mito pi gin me kic pa Amerika ki cwalo woko otyeko opiny. Man dong, otamo gintic pa Amerika ci omedo mede i peko me cente.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Wor madit ki Dwogo Cente i Banka: I dwe me May 1837, rek me tuk me cente ma goro — macalo poto pa banka kacel ki golo kiredi piny — omiyo wor madit otime i bot jo me keto cente i tic kacel ki jo me gwoko cente i banka. Wor man omiyo jo oruti i banka pi kwanyo cente gi mapol, kacel ki lielo kiredi matek.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Cweco pa nongo cente: Ka bank opoto, kede kiredit omak tek, dong nongo cente weng i ekonomi ocwec tutwal. Cweco man pa nongo cente omedo peko me ekonomi tutwal, kede ocuno coyo piny. Kicobo jami man kacel omiyo obedo coyo piny me ekonomi ma pire tek, ma kiyubu kwede poto pa bank, bedo pe tye tic, cweco i golo cente pa joma ocako jami, kede depreson me ekonomi ma piny weng.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Peke gin mo ma wa myero lwor pi kare ma obino, ka keken ka wa pe waparo yo ma Rwot okwalo wa, ki yubu pa En i gin me con pa wa. Life Sketches, 196.

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