Article

# The Book of Daniel - Number One-Hundred and Forty-Six

Buk pa Daniel - Namba 146

Unraveling the Prophetic Threads: The Final President, Dictatorship, and the Impending Sunday Law

Yweyo rit me poropheti: Purezidenti ma agiki, tero piny me dikiteta, ki Cik me Sande ma cok obino

Author

Jeff Pippenger

Published

March 19, 2024

Formats

PDF
Word

We are in the process of identifying the prophetic environment which exists when the final president of the United States, becomes empowered as a despot in the history leading to the soon coming Sunday law. Nothing is done in a vacuum, and the citizenry of the earth beast is fairly equally divided in their assessment of Trump. Those who sympathize with his view can readily see why he needs to clean up the swamp, and why it is virtually impossible to happen, without Trump assuming the role of a dictator. The most powerful dictators are those who have a high percentage of the population supporting the work the dictator is attempting to do. Prior to Hitler’s rise to power it would take a wheelbarrow full of cash to buy a loaf of bread.

Wan tye ka nyutu kit me porofetik ma tye ikare ma pulezidenti me agiki pa Yunaitid Isteit me Amerika omako teko calo dikiteta, i gin matime ma kelo bot cik me Sande ma obino cokcok. Pe tye gin mo matime ka peke, kacel ki ni, dano pa lewic me piny gicung i tung aryo marom i tamgi ikom Trump. Jo ma tye ki tam acel ki en romo neno yot pingo en mito yweyo otum, kacel ki pingo tye calo pe romo time, ka Trump pe omako rwom me bedo dikiteta. Dikiteta ma tek tutwal en gin ma lwak madwong tye ka tuko kwede i tic ma dikiteta tye ka temo me timo. Pud pe Hitler omako teko, myero ipoto wilbaro ma opong ki cente wek igam buleedi acel.

Hitler turned that around, and though the Germans do not wish to acknowledge much of that history, Hitler had widespread support for his work. The issues confronting the United States, and the entire world, are producing a distinction between citizens, and lines are now being drawn. The time from the Revolutionary War unto 1798 represents a period of preparation that aligns with the sealing time of the one hundred and forty-four thousand. The Patriot Act marked the beginning of the spiritual repetition of the Revolutionary War. Jesus always illustrates the end with the beginning, and the earth beast began with a Revolutionary War, so it will end with one. The first was literal, the last is spiritual.

Hitler otyeko loke woko man, ki kadi bene jo Jamani pe mito yee mapol pa mukato man, Hitler otye ki kony ma opongo i piny i tic pa en. Gin ma tye ka wang’o United States, kede piny weng, tye ka yiko abiya bot jo me piny, ki rek kombedi tye ka gicoyo. Cawa ma cako ki Lut me Revolutionary War nyo i 1798 tye calo kare me preparason ma rwate ki kare me “sealing” pa jo 144,000. Patriot Act oketo alama me cako dwogo me cwinya pa Lut me Revolutionary War. Yesu kare tutwal nyuto agiki ki cako, ki lam ma bino ki i piny ocako ki Lut me Revolutionary War, ka en aye obi agiki ki acel. Mokwongo obedo me kom piny; ma agiki obedo me cwinya.

The US Civil War was literal and is to be repeated in the last days. It marked the arrival of the first Republican president, who typifies the last Republican president. The republican party came into existence as an anti-slavery party, in order to oppose the long-established pro-slavery party of the Democrats. That political argument produced the Civil War, and the presidency of Lincoln. It is therefore impossible to separate the first Republican president from the Civil War, so the last Republican president will inherit an immediate prelude to a Civil War. Jesus employed the natural world to illustrate the spiritual world. The party of the dragon, has for its father, the father of lies, and the hallmark of the Democratic party is falsehood. A classic illustration of this tactic is their claim that they are the party that is sympathetic with minorities.

Lweny me Civil pa United States obedo atir, ki obidoko dok i kare me agiki. En oketo alama pi bino pa Pirisident ma mukwongo pa Republican, ma cwalo cal pa Pirisident ma agiki pa Republican. Pati pa Republican ocako obedo calo pati ma kigeno kwo me lacer, me medo ki pati pa Democrats ma dong kityeko bedo tutwal ka gudo lok me cwako kwo me lacer. Lok me politiki meno omiyo obedo Lweny me Civil, ki pirisidensi pa Lincoln. Eyo kede, pe romo poko Pirisident ma mukwongo pa Republican ki Lweny me Civil; ci Pirisident ma agiki pa Republican obigamo dong acaki ma piny keken me Lweny me Civil. Yesu oiyo piny ma kit ma pire tek me nyutu piny me Lamo. Pati pa Draagon tye ki won ne—Won pa lok ma pe atir—ki gin madwong ma kiko Pati pa Democrats obedo lok ma pe atir. Nyutu ma me atir pa kit man obedo waci gi ni gin pati ma balo cwinya bot dul ma manok.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Matthew 7:15–20.

> Bedu ki lanen mape atir, ma bino botu ki lege me dyang, ento i cwinygi gin olum ma goro. Unu bino ngeyo gi ki iyegi. Jo kwano mabur ki kec, onyo iye me opok ki apuk? Keken yath maber tero iye maber; ento yath marac tero iye marac. Yath maber pe romo tero iye marac, keken yath marac pe romo tero iye maber. Yath weng ma pe tero iye maber keth piny, ci golo i mac. Ci ki iyegi, unu bino ngeyo gi. Matayo 7:15-20.

The roots of a tree determine the fruit it will bear, and the roots of the Democratic party is their pro-slavery position. The roots of the Republican party is their anti-slavery position.

Tyen pa yat gin aye ma kelo lamal ma yat obi yubo. Tyen pa Parti pa Democratic gin aye tamogi me cwako slavery. Tyen pa Parti pa Republican gin aye tamogi me cayo slavery.

> Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. Jeremiah 12:1, 2.

> Itye kare, O Rwot, ka aloko wiya i komi; ento wek alok ki i komi ikom gik ma i kato: Pien ango ma yo pa joma marac bedo maber? Pien ango ma bedo kwo maber weng joma timo beko matek? Ityeko paco gi, ee, gimako tuek; gimedo, ee, giyubo piwot; itye macek i coki gi, ento itye macok ki cwinye gi. Jeremia 12:1, 2.

The coming Civil War is placed in the context of the “monied men,” as Sister White calls them, controlling the marketplace in order to reap the wealth of the nations, while treading down the poor.

Kec me piny ma obino ki keto ne iye kit pa “jo ma tye ki sente,” macalo Sister White kwaco gi, gi tye ka loyo maketi wek gi golo ber bedo pa piny mapol, kun gi lweyo i wi jo ma pe tye ki jami.

> “In India, China, Russia, and the cities of America, thousands of men and women are dying of starvation. The monied men, because they have the power, control the market. They purchase at low rates all they can obtain, and then sell at greatly increased prices. This means starvation to the poorer classes, and will result in a civil war.” Manuscript Releases, volume 5, 305.

> I India, China, Rusia, ki i buru me Amerika, jo dichwo ki dako alufu mapol tye gutho pi kech. Jo ma tye ki cente, pien gi tye ki twero, gi loyo makit. Gin yengo weng ma gin twero nongo i cene ma piny, ci lacen gi cato i cene ma malo maber. Man nyutu bedo me kech bot jo ma pe tye ki cente, ki bino yubo lweny me piny keken. Manuscript Releases, volumu 5, 305.

The Civil War of Lincoln’s history was literal and addressed literal enslavement. The dragon-inspired globalists are producing a Civil War in the last days that is based upon their efforts to eliminate the middle class, leaving only the super-rich elites, and the super-poor serfs. It is the middle class that preserves social, economic and religious freedom, and when it is removed there is no buffer against the implementation of feudalism. The main achievement of the French Revolution was that it ended the system of feudalism, which the globalists are now seeking to reimpose, by removing the middle class. The globalists plan is largely based upon flooding the middle class with illegal immigrants, which reduces economic production, lowers wages and enlarges the state welfare system.

Lut me iye piny ma i kit pa Lincoln obedo ada keken, ki ocobo “enslavement” ma ada keken. Jo globalist ma kimino cwiny gi ki “dragon” tye kacweyo lut me iye piny i kare me agiki, ma gityeko cako i kom temo-gi me golo “middle class” woko, weko ni obed keken jo ma rangi maloyo-loyo, “elites,” kede jo ma labai bedo rweny, “serfs”. En aye “middle class” ma gwoko twero me jo, me cente, ki me dini; ka gityeko golo ne, dong pe tye gengo ikom keto “feudalism”. Gin ma madit me “French Revolution” otyeko timo en ni ogolo woko “system” me feudalism, ma kombedi jo globalist tye ka temo me dwoko keto dok, ki golo “middle class” woko. Poro me jo globalist tutwal obedo i kom opongogi ki jo me donyo i lobo labongo cik ikom “middle class”, ma kicoyo piny cweyo me cente, keto piny nyim me tic, kede medo madwong katic me kony pa lobo.

Leading up to the Second World War, during the great depression Father Charles Coughlin, a Roman Catholic priest, gained fame for his radio broadcasts, which reached millions of listeners across the country. His radio broadcasts paralleled the influence of Rush Limbaugh in the recent past. Coughlin used his radio platform to discuss a wide range of topics, including politics, economics, and social issues. He initially supported President Franklin D. Roosevelt and his New Deal. Coughlin’s radio broadcasts, which were often inflammatory and controversial, made him a polarizing figure in American politics. While he had a large and dedicated following, he also faced criticism and condemnation from various quarters for his extremist views.

Piringo i yore ma ocako dwogo i Lweny me Duniya ma aryo, i kare me ‘Great Depression’, Faada Charles Coughlin, lafaada pa Katorika pa Roma, onwongo obedo ki nying maber pien cwalo lok pa redio pa en otyeko oko milyoni pa lwakwinyo i piny Amerika weng. Cwalo lok pa redio pa en onongo lube ki teko pa Rush Limbaugh i cawa manok ma otyeko kato. Coughlin onwongo otiyo redio pa en calo kabedo me waco lok pi kit mapol pa gin, kun oketo iye puritiki, buk me cente, kacel ki kit pa lwak. I acaki, onwongo okonyo Pulesident Franklin D. Roosevelt ki ‘New Deal’ pa en. Cwalo lok pa Coughlin i redio, ma otino otino kelo goyo cwiny kacel ki tongo yec, otime ne obed ngat ma okwanyo lwak i puritiki pa Amerika. Kadi bene onwongo tye ki lwakwinyo ma opol, ma gicwero cwinyi, ento bene gikwanyo ne bal kacel ki gimuko ne ki bot dul mapol pi paro pa en ma ojoli tek woko.

The initial political, economic and social views of Coughlin were adopted by Franklin Roosevelt and became his blueprint for his New Deal policies, which introduced the bane of the escalating Social Security system, and the welfare system in the United States. His New Deal policies became the hallmark of his legacy, and was an element of the prophetic scenario that led to, and followed after World War Two. “By their fruits ye shall know them.” Due to the implementation of Roosevelt’s New Deal policies the great depression lasted much longer in the United States than any other nation in the world.

Tam me acaki pa Coughlin i gin me poliitiki, ekonoomi kede kacel kwo, ogamo gi Franklin Roosevelt, kede onyutu gi obedo ranyisi maloyo pi cik ne me New Deal, ma oketo lalwor pa yore me Social Security ma medo ki medo, kede yore me welfare i United States. Cik pa New Deal ne obedo nyutu marwate me gin ma oweko i nying ne, kede bene obedo but acel i kit pa nyutu me laneneno ma omiyo Lwak me Lobo II obedo, kede eye i cawa ma lwak ne otyeko. "Ki jami ma gi yubo binu ngegi." Pien tero cik pa New Deal pa Roosevelt, kec me ekonoomi madit ne onongo obedo mede ki kare ma loyo tutwal i United States loyo piny mo keken i lobo weng.

Roosevelt was a Democrat, and therefore a dragon-inspired globalist. The New Deal policies he introduced were part of a long-range plan to produce a citizenry of super-rich and super-poor. The literal slavery of the Civil War represents the spiritual and economic slavery that is now accelerating at warp-speed, as the globalist billionaire merchants of modern Babylon finance the widespread illegal immigration that is designed to bring Roosevelt’s New Deal to their understanding of perfection. The last president, who will be confronted by the Third World War, will also be confronted by the crisis of the program of social-dependency put in place by the president during the Second World War. Inspiration identifies this fact, and also identifies that the leaders in the last days will not know how to address the problem.

Roosevelt obedo Demokrat, omiyo obedo ngat ma paro piny weng ma Draakon omiyo cwiny. Cik pa New Deal ma en oketo obedo but pa purugram ma pi kare ma bor me yubo jo lobo ma lonyo tutwal ki jo lobo ma malac tutwal. Otongo ma i yore me ada i Civil War nyutu otongo me cwiny ki me ekonom ma kombedi tye ka yuko ki dwiro ma opong tutwal, ka latic me tic pa cente ma lonyo mapol tutwal, ma paro piny weng, pa Babilon manyen, gicwako cente me konyo donyo ma pe tye ki cik ma opong mapol, ma gicweyo me kelo New Deal pa Roosevelt i tye apong ma gi paro. Pulezidenti ma agiki, ma obi bedo i wang Lweny me Piny Weng ma adek, bende obi bedo i wang tem madwong pa purugram me sosho-dipenensi ma pulezidenti oketo i kare pa Lweny me Piny Weng ma aryo. Inspirashon nyutu gin man, kacel bende nyutu ni lalo i kare me agiki pe binenge kit me yabo peko.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Pe tye jo mapol, kadi i tung jo me kwano kacel ki ladit me lobo, ma ngene maber kaka ma omiyo kit pa lobo dano ma kombedi obedo kamano. Jogi ma tye i twero me loyo gamente pe romo yubu peko pa poko kica pa cwiny, duk, labwor ma pire tek, ki bal me kica ma tye dok oywoto. Gitye ka temo matek, pe ki ber, me keto tic pa cente i twol ma pire tek. Ka dano gibedo winyo mapol pwony pa lok pa Lubanga, gubinongo adwogi me peko ma cogo wii gi.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.” Testimonies, volume 9, 13.

> Cik pa Nyasaye pako kit pa piny ka dwogo pa Kristo me aryo tye oko. I kom jo ma ki gamo ki kwayo cente ki lok marac tye kagabo lonyo madwong, kimiyo waci ni: “Wun otyeko kong’o lonyo pi kare me agiki. Neno, odoko pa latic ma giloro yecu me wun, ma ki gwoko woko ki bwola, tye ka yiwak; ki ywak pa jo ma giloro otyeko donyo i winye pa Rwot pa Sabaoth. Wun obedo ki yot i piny, ki obedo i bilo; wun oteko cwinyu, calo i nino me kwel. Wun owiogi ki odug laco ma rwom; en pe ocako cweri botu.” Yakobo 5:3-6. Testimonies, volume 9, 13.

The last president will “hold the reins of government,” but he will not be able “to solve the problem of moral corruption, poverty, pauperism, and increasing crime.” Nor will he be able to “place business operations on a more secure basis.” All of these problems are associated with the bankers and billionaire merchants of the last days. “Pauperism,” is used to describe the condition of those who rely on poor-relief or welfare provided by local governments or charitable organizations. In many societies, pauperism was associated with social stigma and often resulted in marginalization and discrimination against those experiencing poverty. The program in American history that has produced “pauperism,” is the program that is supposedly designed to relieve those trapped in poverty to elevate themselves. Instead, it produced a system of government welfare to hold those paupers in economic slavery.

Pirezident ma agiki bino loyo gamente, ento pe bino twero yubu peko me korapshen pa morali, can, “pauperism,” ki bal pa cik ma tye ka medo. Pe bino twero bende keto tic me bizinisi i ter ma ber loyo. Peko weng magi kito kacel ki jo bank ki jo cato ma tye ki cente me bilion i kare me agiki. “Pauperism” tye nyig lok ma kitiyo kwede me yaro kit pa jo ma gen kony pa jo can onyo “welfea” ma gamente me gweng onyo dul me kica gi miyo. I dul mapol, “pauperism” ki tye kacel ki nying marac pa lwak, ki dong obedo ma pire kene ka weko jo ma tye i can i yang ki wiro botgi. Purogiram ma i gin acoya me Amerika ma oyabo “pauperism” obedo purogiram ma gitamo ni gitero kony bot jo ma tye i can wek giloyo pire-gi. Ento, otero kit me “welfea” pa gamente me gwoko jo magi i lacung me cente.

Immediately after World War Two the United Nations began to operate. This provided a second witness from the first two world wars that the seventh kingdom (the United Nations) will be placed upon the throne of the earth. The first world war identified the role of the global banking system that was adopted in the history of the first world war, and the intentions of those world bankers and merchants to return to the feudal system, as represented in the second world war. All of these designs; the one-world government, the economic system of super-rich ruling the super-poor, and the one-world financial system that will only allow whoever it sees fit to participate in, came from the dragon, who is at war with the eighth president, that is of the seven.

Cokcok ki giko Lweny me Lobo me aryo, United Nations ocako timo tic. Man omiyo sahidi ma aryo, ki bot Lweny me Lobo ma acel ki ma aryo, ni lwak ma abicel ki aryo (United Nations) bi kete i kom me piny. Lweny me Lobo ma acel onyuto tic pa yore me banki me lobo weng, ma kiketo iye i gin acoya me Lweny me Lobo ma acel, ki miti pa jo banki me lobo weng ki jo cato me lobo weng me dwogo i yore me feudal, macalo ma kiwero iye i Lweny me Lobo me aryo. Gin parogi weng man—gavumenti me lobo acel, yore me ekonomi ma jo maloro madwong tye ka loyo jo marac atir, kede yore me fainansi me lobo acel ma biweko keken dano ma gin rwate iye me katic iye—gik oa ki lacem madwong, mane tye ka lweny ki purezidenti ma abicel ki adek, ma obedo pa abicel ki aryo.

The logic represented by these factors clearly illustrates a president who will feel compelled to become dictatorial in his approach to problem solving. We are simply identifying the prophetic environment which God’s Word has identified will unfold during the history of the final president of the earth beast. In the previous article we referenced a passage from The Great Controversy where she identifies the “temporal prosperity” being removed before the Sunday law. The passage identifies many prophetic characteristics of the last days, and the points she addresses find their fulfillments in the image of the beast testing time in both the United States and thereafter in the world. She identifies the two issues which Satan employs to capture the world as spiritualism and Sunday sacredness. While referencing the miracles of healing that Satan will employ, she identifies another prophetic issue of our times.

Yore me tam ma gin man nyutu maber ladit pa piny ma obino ngweo me bedo diciteta i yore me golo peko. Wa keken tye ka nyutu kit porofetik ma Lok pa Lubanga otyeko nyutu ni obiweyo piny i kit me gin ma otime i kare pa ladit agiki pa le pa piny. I coc me con wa owero cing acel ki ii The Great Controversy, kama en omiyo ngec ikom “maber me kare pa piny” ma ki kwanyo woko mapat ki cik me Sande. Cing en omiyo ngec ikom kit mapol me porofetik pa nino agiki, ki gino ma en otero ginywako oponggi i cal pa le i kare me temo, i United States kacel, ki ci anyim i piny weng. En omiyo ngec ikom gin aryo ma Satan otico kwede me mako piny: spiritizimu ki lamal pa Sande. Kun owere ikom mirakolo me hiling ma Satan obino tico kwede, en omiyo ngec ikom gin mukene me porofetik pa cawa wa.

> “Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of spiritualism, the latter creates a bond of sympathy with Rome. The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.

> Ki bal madwong aryo, bedo pe otho pa cwinya ki pwoth pa Sande, Setani obi miyo dano obed i kom bwola pa ne. Ka ma acel tero tyen pa lamo me cen, ma aryo yubo rwom pa cwiny ki Ruma. Protestant pa United States gibedo ma anyim i yaro lwete gi ki woko ikom abwat madit me mako lwete pa lamo me cen; gibiyaro lwete gi ki woko ikom abwat madit me goyo lwete ki twero pa Ruma; kede, i kom loyo pa rwom marom adek man, piny man bi luwo yore pa Ruma i turu piny twero pa cwiny.

> “As spiritualism more closely imitates the nominal Christianity of the day, it has greater power to deceive and ensnare. Satan himself is converted, after the modern order of things. He will appear in the character of an angel of light. Through the agency of spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed. And as the spirits will profess faith in the Bible, and manifest respect for the institutions of the church, their work will be accepted as a manifestation of divine power.

> Ka tim me tipu dong piromo maber loyo lamo me Kristo ma i kare man, ma nyinge keken, twero pa ne me bwola kacel ki kwanyo jo i cwiny obedo madwong loyo. Setan keken bene oyubu ki kit me gin ma kombedi tye kwede. Obino nen calo malak me lacer. Ki yore pa tim me tipu, aloka bi timo, jo ma tye ki dwe bi wonyo, kacel ki lamal mapol ma pe romo wiro bi timo. Kede ka tipu bi nyuto ni gi tye ki yie i Baibul, kede ka bi nyutu kica pi cik ki kit me Kanisa, ticgi bigeno calo nyutu pa twero pa Lubanga.

> “The line of distinction between professed Christians and the ungodly is now hardly distinguishable. Church members love what the world loves and are ready to join with them, and Satan determines to unite them in one body and thus strengthen his cause by sweeping all into the ranks of spiritualism. Papists, who boast of miracles as a certain sign of the true church, will be readily deceived by this wonder-working power; and Protestants, having cast away the shield of truth, will also be deluded. Papists, Protestants, and worldlings will alike accept the form of godliness without the power, and they will see in this union a grand movement for the conversion of the world and the ushering in of the long-expected millennium.

> Kombedi rek me yube ikom jo ma golo ni gin Kristian ki jo ma pe luworo Lubanga dong piny piny pe ngene. Jo me kanisa hero gin ma piny hero, ci tye atera me medo kwede; ci Setan ogamo ni okubo gi i rwom acel, ki kamano odugu dulo mamege kun okworo gi weng i lwak pa spirichualizim. Jo pa Papa, ma gi jaro tim me lamal calo nyutu ma adada me kanisa matye ki adada, gibicaco oyot-oyot ki twero man ma timo tim me lamal; ci Jo Protestanti, kun gikwanyo woko ga me adada, bene gibicaco. Jo pa Papa, Jo Protestanti, ki jo pa piny gibiyeko pire me lworo Lubanga labongo twero, ci gibinene i kube man tic madwong me dwogo piny weng bot Lubanga ki me kelo iye kare me mileniyam ma gilaro loyo-kare.

> “Through spiritualism, Satan appears as a benefactor of the race, healing the diseases of the people, and professing to present a new and more exalted system of religious faith; but at the same time he works as a destroyer. His temptations are leading multitudes to ruin. Intemperance dethrones reason; sensual indulgence, strife, and bloodshed follow. Satan delights in war, for it excites the worst passions of the soul and then sweeps into eternity its victims steeped in vice and blood. It is his object to incite the nations to war against one another, for he can thus divert the minds of the people from the work of preparation to stand in the day of God.” The Great Controversy, 588, 589.

> Ki yore me lamo jo otho, Satan oneno calo lami maber pa kit pa dano, odwogo bedo maber pa jo ma gitye ki twii, ka bene opako ni obino nyuto kit manyen, ma madwong maloyo, me yie pa lamo; ento i kare acel keken, otimo tic calo lapoto. Kweco pa en tye katelo jo mapol i goro. Pe gwoko pire keni kweyo poyo-wii woko; cweko pire i mera pa ringo, karo, ki pye remo dong giko. Satan oyero lweny, pien lweny goyo cwiny i malo i gin ma marac tutwal, ci otingo jo ma opore ki bal ki remo i kare ma pe giko. Mit pa en obedo me goyo cwiny pa piny mapol me cako lweny ki botgi keken, pien i yo man twero golo wii gi woko ki tic me keto keken pi bedo me nongo i Nino pa Lubanga. The Great Controversy, 588, 589.

Satan appears to accomplish his crowning act, at the Sunday law, not before. It is after the United States speaks as a dragon in verse eleven, in chapter thirteen of Revelation, that in verse thirteen Satan appears to call fire down out of heaven. This is also what Sister White identifies.

I kare me Cik me Sande en aye ka Satan otye ka tyeko tic madwong ma agiki pa ne; pe con anyim. Ka United States o waco calo dragon i verse apar acel, i chapter apar adek me Revelation, dong i verse apar adek keken Satan otye ka nen calo ka kelo mac ki i polo i piny. Man bende en aye gin ma Sister White onyutu.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

Before the Sunday law, during the testing time of the image of the beast, which is also the sealing time of the one hundred and forty-four thousand, which is also where the effect of every vision occurs, there will be manifested a phenomenon of the dragon power which represents the miracle of false healing. In the book of Revelation, the whore of Babylon is identified as deceiving all the nations.

Mapok giketo cik pa Sande, i cawa me pimo pa cal pa leca—ma bene en cawa me keto rwede pa jo 144,000, kacel ki kare ma adwogi pa rweny weng timore—binyaro alama pa twero pa ladem madit, ma nyutu lamal me dwogo kwo mape adier. I Kitap pa Rweny, nyako me kobo pa Babilon kiyaro ni tye ka kwanyo jo lobo weng.

> And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. Revelation 18:23.

> Kede ler pa kandiru pe dok bi lero mo keken i yin; kede dwol pa lacoo ma lonyo ki pa dako ma lonyo pe dok bi winyo mo keken i yin: pien jo me cwalo pa yin gibedo jo madit pa lobo; pien ki ajwani pa yin jo me piny weng gicayo. Revelation 18:23.

The word “sorceries” is the Greek word “pharmakeia” meaning medication, or pharmacy. The word is derived from the Greek word G5332, which means (a drug, that is, spell giving potion); a druggist or pharmacist or poisoner. In the last days leading up to the Sunday law an issue that will contribute to the divisive environment inherited by the eighth and final president, will be the work of the pharmaceutical industry, as represented by Anthony Fauci, and the China virus.

Lok "sorceries" en lok me Grik "pharmakeia", ma tye ka nyutu "medication" onyo "pharmacy". Lok eni ocake ki lok me Grik G5332, ma tye ka nyutu (dawa; eni ni, min me keto yamo); latic me dawa onyo pharmacist onyo latic me sumu. I kare me agiki ma cego bot cik pa Sande, gin acel ma obino med ikom kit pa piny ma otal, ma "president" me aboro, ma me agiki, obino kano, en obedo tic pa pharmaceutical industry, ma ki nyutu ki Anthony Fauci, kede virus me China.

Fauci and China are both representatives of the dragon power, and Fauci’s fingerprints can be traced all the way back to the invention of the HIV virus. Population control as represented by men such as the billionaire Bill Gates, is an attribute which was manifested in Pharaoh’s attempt to wipe out the babies in the time of Moses, and Herod’s efforts to do the same in the time of Christ. Half the population was deceived by the China virus, and you can still see people wearing the masks, which do not prevent any virus.

Fauci ki Caina gin acel ki acel lamal pa teko pa nyoka madit, ki kete me cing pa Fauci romo nyutu dwogo i kare me yubu pa vairas HIV. Kongo pa ducu pa dano, macalo ki dano calo bilionea Bill Gates, en kit ma oneno aa i tem pa Farao me kwero lutino i cawa pa Musa, ki i temo pa Herod me timo kamano i cawa pa Kristo. Abor pa ducu pa dano giparo lok ma pe adier pi vairas pa Caina, ki pud itwero neno jo ma tye ka yaro mask, ma pe gengo vairas mo keken.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Satan works through the elements also to garner his harvest of unprepared souls. He has studied the secrets of the laboratories of nature, and he uses all his power to control the elements as far as God allows. When he was suffered to afflict Job, how quickly flocks and herds, servants, houses, children, were swept away, one trouble succeeding another as in a moment. It is God that shields His creatures and hedges them in from the power of the destroyer. But the Christian world have shown contempt for the law of Jehovah; and the Lord will do just what He has declared that He would—He will withdraw His blessings from the earth and remove His protecting care from those who are rebelling against His law and teaching and forcing others to do the same. Satan has control of all whom God does not especially guard. He will favor and prosper some in order to further his own designs, and he will bring trouble upon others and lead men to believe that it is God who is afflicting them.

> Setana otiyo kwede jami me kit pa piny bene me ywayo ogwok ne me cwinya ma pe kicego. Otyeko okwano mung me labaratorii pa kit pa piny, kede otyo ki twero ne weng me loyo jami me kit pa piny kore ma Lubanga weko. Ka kigiweko ne me balo Yob, rombo ki dyang, jotic, ot, nyithindo, kicweyo gi woko maber tutwal; bal acel kalo i tung acel calo i cawa manok. En Lubanga keken ogwoko gin ma otero, ogengo gi ki twero pa labalo. Ento lobo me Kricitiani otyeko yaro cik pa Yehova; ci Rwot bi timo kore keken calo ma otyeko waco ni bi timo—bi kwanyo woko berne ki piny, kede bi kwanyo woko lagwokne ki bot jo ma tye giyubu i kom cikne ki pwonye ne, kede gicweyo jo mukene me timo kamano. Setana tye ki loyo bot joma Lubanga pe ogwoko gi ki pire tek. Obi yeyo jo mogo ki obi medo bedo maber me medo tam ne; ci obiketo bal bot jomukene, kede obiweyo jo me paro ni en Lubanga ma tye obalo gi.

> “While appearing to the children of men as a great physician who can heal all their maladies, he will bring disease and disaster, until populous cities are reduced to ruin and desolation. Even now he is at work. In accidents and calamities by sea and by land, in great conflagrations, in fierce tornadoes and terrific hailstorms, in tempests, floods, cyclones, tidal waves, and earthquakes, in every place and in a thousand forms, Satan is exercising his power. He sweeps away the ripening harvest, and famine and distress follow. He imparts to the air a deadly taint, and thousands perish by the pestilence. These visitations are to become more and more frequent and disastrous. Destruction will be upon both man and beast. ‘The earth mourneth and fadeth away,’ ‘the haughty people … do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.’ Isaiah 24:4, 5.

> Ka en tye ka rwenyo bot lutino pa dano calo lakit madit ma twero yiko two mo weng, en biro kelo two ki ayela, nyaka siti ma opong gi dano opoto woko ki obedo nono. Kombedi bende, en tye ka tic. I bal ki ayela i pi ki i piny, i mac madit, i yamo ma rweny tutwal ki i kure me kidi me kom ma rweny, i kure madit, i pi ma otur, i sikolon, i wel me pi ma cako malo, ki i goro piny, i kabedo weng ki i kit mapol mapol, Setaani tye ka tic ki twero pa en. Oyweyo woko yie ma tye ka rwome, kio ki pwor cwiny dong obedo anyim. Omi yamo bedo ki kwe me tho, ki alufu mapol gi tho pi two ma orwarwara. Gin matime man binen dok obedo ka makato makato, ki marac tutwal. Gonyo obedo bot dano ki bot lee. ‘Piny lwo ki opiyo woko,’ ‘Jogi me wi-malo ... gi tago. Piny bende okwal i wang jo ma tye iye; pien gi okwero cike, gi oyiko cik ma kiketo, gi ogobo kica ma pe otum.’ Aisaia 24:4, 5.

> “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.

> Ci ka mano, ngat me bul ma madit bino timo dano me yie ni jo ma gitiyo Lubanga gin ma gikelo peko man. Dul jo ma gipoko ranc pa Polo gibino layo bal weng i kom jo ma luwo cik pa Lubanga, pien luwo megi i cik pa Lubanga obedo kwanyo ma pinyok piny bot jo ma giyubu cik. Gibino waco ni dano gitye gipop Lubanga pi yubo sabat me Sande; ni bal man okelo peko ma matek, ma pe bi kato woko nyaka timo Sande kikigwoko matek woko; ki ni jo ma ginyuto twero pa cik ma angwen—kun giyubo maleng pa Sande—gin jo ma giloko peko i bot jo, gigengo dwogo gi bot kica pa Lubanga kacel ki rwom maber me i lobo. Kamano, lok me bal ma gicwalo con i kom lacoo pa Lubanga bi pako doki, i adwogi ma rwate maber tutwal: ‘Ci obedo ni, ka Ahab oneno Elija, Ahab owaco bot en ni, Itye in gin ma iloko Israyel peko? En odwoko ni, Pe an aloko Israyel peko; ento in, kacel ki ot pa wui, pien ibweko cik pa Rwot, ki ilworo Baali.’ 1 Kings 18:17, 18. Ka ranc pa jo bi puko piny gi wac me bul, gibino luwo yoo bot ambasada pa Lubanga ma rwate tutwal ki yoo ma Israyel ma ogol woko luwo Lubanga giluwo bot Elija.

> “The miracle-working power manifested through spiritualism will exert its influence against those who choose to obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world and second the testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.” The Great Controversy, 589, 590.

> "Twero me tim lamal ma kineno ki yore me ajwakin obinywako teko ne ikom jo ma yero winyo Lubanga maloyo winyo dano. Lok ma aa ki bot tipu gibiyaro ni Lubanga ocwalo gi me mi gi yubo cwiny jo ma kwanyo Sunday pi balgi, kun gityeko moko ni cik me lobo myero gimate calo Cik pa Lubanga. Gibigoyo dwon pi tim marac madwong i lobo, ci gibicedo caba me lapwony me dini ni bedo ma opoto piny pa kit me kwo maber bino ki yubo Sunday. Obed madwong cwiny marac ma gibicako kwero ikom dano weng ma pe gi yee caba gi." The Great Controversy, 589, 590.

Back to Articles