In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
I coc ma wan ocoyo cen, wan otiyo cawa me niang kic pa nyutu pa Lubanga me tem marome aryo i bot tem adek ma kinyutu gi ki malaika adek. Malaika acel acel nyutu tem acel ma pire tek, ki tem marome aryo kinyutu ne calo tem me neno. Wan wa niang malaika adek weng, ki temgi ma pire tek bene ki niang i Daniel nyig coc acel, ka tem marome aryo i bot tem adek ocongo i kom kit ma onen i Daniel ki joo adek ma rwate kwede en, bango gi ocamo kit me cam pa yadi, ento pe kit me cam pa Babilon. Kic mapat pa tem marome aryo ame ni, kare mapol kinyutu ne calo kube pa Kanisa ki Gamente.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Malaika adek, ki pim pa gi keken keken, gityeko nyutu i obor pa Babel pa Nimrod i Genesis chapta 11. Pim adek magi kany gireprezenti kwede odoco adek me lok me "go to" ma tye i vasi 3, 4, ki 7. Lok me "go to" ma aryo, i vasi 4, nyutu pim me malaika ma aryo.
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.
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Kabedo madit nyutu calo malo, ci tur nyutu calo kanisa. Gin bende omito kit mo ma mede, ma nyutu iye i mito gi me yubo nyinggi keken. I tem me aryo, kit me bedo pol kare nyutore; ci en timore i mere ki kit ma yaro en, macalo i nyutu me Kain ki Abel, abikira ma tye ki ngwec ki abikira ma pe ki ngwec, onyo i tem me aryo pa Danyiel i kit ma gi onen bot jo ma ocamo cam pa Babilon, kun makato ki bot jo ma ocamo nyimu.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Apenyi in: item latici mamegi nino apar; ci wegi omi wa yab me cam, ki pii me min. Eka wegi nen anyim wic wa i anyim in, ki anyim wic pa lutino ma gicamo i pat me cam pa rwot: ci calo ma in ineno, itim ki latici mamegi. En oree ki gi i gin man, ci otemogi nino apar. I agiki pa nino apar, anyim wicgi oneno maber maloyo, ki gitye madongo i rwom maloyo lutino weng ma gicamo i pat me cam pa rwot. Daniel 2:12-15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
I gin mukato pa Millerite, tem pa Malaika me aryo onongo oyaro yore aryo pa joma woro. Yore ma pe otyeko tem eno obedo nyiri pa Loma; yore mukene obedo joma tye ki yie ma gitye ka lubo ler ma tye ka medo anyim. Nyiri pa Loma gicalo ki kit me poro pa min; min ma gibedo nyiri pa iye kimiyo nying ni Min pa malaya. Ki poro, malaya obedo Kanisa ma odonyo i rwom ki Sirikari, macalo cal pa Paapasi.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Malaika ma acel i tung malaika adek i Buk me Revelation chapta 14, otye ki tem adek weng me malaika acel acel, macalo i Buk me Daniel chapta 1. I Buk me Daniel chapta 12, bene ki nyutu temo me kare adek; ka kamano, temo me kare adek otye i acaki ki i agiki me Buk me Daniel.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Jo mapol gibicweyo, gibibedo opucu, kede gibipimo; ento jo marac gibitimo marac; kede jo marac pe gibinongo ngec; ento jo ma tye ki ngec gibinongo ngec. Daniel 12:10.
The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Tem ma acel i rere apar aryo obedo yweyo ma time i pango me Ka Maleng, ka kigolo kwo pa otino pa rom, kacel ki kiketo iye bedo maleng bot jaricho. Tem ma aryo i rere apar aryo obedo nyero, ma ki nyutu kwede Kabedo Maleng i Ka Maleng, ma nyutu cawa ma loko bedo maleng kimiyo bot ngat ma geno. Ma adek obedo temo, ma nyutu hukumu pa Kabedo Maleng Madwong, ka Dano pa Lubanga giketo-gi gi muhuri, kacel ki miyo dwong kityeko. Kit aryo pa jo malamo ginyutu kwede jo marac ma pe gi ngeyo, kacel ki jomariek ma gi ngeyo.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Tem me aryo, ma kicweyo ne tyen tyen i Lok Maleng, nyutu tem me neno ki wang, ka dul aryo pa jo me woro ginyutu, ki rwom pa Kanisa ki Lwak kicweyo ne ki lanyut. Macalo ber bura obedo ni, kit pa tem me aryo en ni okato anyim pa tem me adek, ki tem me adek tye calo ciko. Ento tye ngec ma ber me ciko me tem me adek; pien tem adek weng gitye ki ciko, ento tem me acel ki tem me aryo kiketo gi i gin matime ma pud romo yubo kit pa ngat. Tem me adek dong pe calo; en obedo tem me poropheti ma pimo keken, ma twero nyutu keken dul pa jo me woro ma i obedo con i tung aryo ma okato anyim i yore me temo.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
I kare me keto cal pa Lubanga pa alufu mia acel ki apar angwen ki angwen, ma ocako i September 11, 2001, ci otumu i cik me Sande i United States me Amerika, tye tem adek. Tem me acel ne obedo ka malaika odok piny i September 11, 2001; ci, ki rwate ki malaika ma bene odok piny i ryo pa Millerite i August 11, 1840, temo en tem i kom kic. I buk Daniel, muk acel, tem me acel ne obedo ka Daniel ociko i cwinyne ni pe obichamo kic pa rwot. Ka Roho Maleng odok piny i baptiismo pa Kristo, ci en ojuko chamo pi nino apar angwen, tem me acel pa en ne obedo i kom kic.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Tem ma adek ki ma agiki i kare me keto cing pa jo 144,000 en cik me Sande. I kare en, dano weng ma tye ki ngec ikom cik pa Sabat me ceng abicel, ki gin ma gicero woro i ceng me Sande, gibinongo ranyisi pa le, ki gin obale pi kare weng. Ka higa adek ocoko, i pot me acel pa Daniel, Daniel ki jo adek kicwalo gi bot Nebukadnezzar (cal pa cik me Sande), me kicemo gi ikom pwony ma gicwako i higa adek ma okato. Ka Laco ki Wod o peke piny i lok pa Nimrod me golo wi i “wot wa” me adek, obedo me yubo lebgi ki yubogi i piny weng. Tem me adek obedo tem me litmus ma yaro dul aryo pi kare weng.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
Lok me poko me gwon marac, kacel ki lok me poko me net, gin cwalo ngec maber ni pe tye cawa mo keken ma jo marac weng bi dwogo bot Lubanga. Gano ki gwon marac gitye kacel oko i cawa me yiko. Rech maber ki rech marac kikwanyo gi kacel i te me pi me yubo agiki.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
Odoco, parabol man gipwonyo ni pe tye twero me cako odoco inyuma me kero. Ka tic me Lok Maber ocweyo, con otum-otum opoko ber ki marac, ki lim pa dul mo keken dong oketo atir pi kare weng. Christ's Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Kare me keto alama pa jo 144,000 tyeko ikom cik me Sunday ma piri tye ka bino, kadong i tung tem adek meno ki tem acel ma obino i September 11, 2001, tem aryo kicwalo i Adventism pa Laodicea. “Pe tye kare me temo anyim tito,” pien tic me Injili kun meno dong otyeko pi jo 144,000.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Sister White opwonyo i kabedo mapol ni ka pe watyeko maber i tem me acel, ci pe wa romo tyeko maber i tem me aryo; kede ka pe watyeko maber i tem me aryo, dong wa bin nyutu ni wapoto i tem me adek, tem ma litmus.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
Kinyuti an dok i yubu pa donyo ma acel pa Kristo. Kicweno Yohana i Lamo ki Teko pa Elija me timo yo pirek pi Yesu. Gin ma kegiweyo woko raa ma Yohana omiyo pe ginyutu ber ki lok me kwed pa Yesu. Obedo ni giporo bot kwena ma o waco cen pi biyo pa Iye, omiyo gicoke i kabedo ma pe romo dwogo nongo raa ma tek loyo ni En obedo Mesia. Setani odugi, gin ma kegiweyo kwena pa Yohana, me okwanyo gi dok madrac, me giyeyo woko ki giket Kristo i calaba. I timo man gicongegi i kabedo ma pe romo nongo kica i cawa me Pentekoti, ma onongo okwediogi yo me donyo i Kacung me polo. Par me Tempul oyabore i tung aryo, ma onenyo ni lacer pa Yudaya ki cikgi me rito dong pe kigeno. Lacer Madito ocweyo ki ogamo, ki Lamo Maleng’ ma oboro piny i cawa me Pentekoti, owoto wice pa latic ki i Kacung me piny odoko i Kacung me polo, kama Yesu odonyo kwede remo pa Iye keken, me yabo bot latic pa Iye ber pa lacer pa Iye. Ento Yudaya gubedo i obur ma opong. Gulek woko lec weng ma onongo gibedogo kwede i poro me waro, ki dok gineno i lacer ki mii pa gi ma pe romo konyo. Kacung me polo oketo kabedo pa Kacung me piny, ento pe gineno loko man. Omio pe ginyutu ber ki tet pa Kristo i Kabedo Maleng’.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
Joo mapol gineno ki bwonyi i kit ma Joo Yawuudi ogamo kede oketo Kristo i musalaba; kede ka gikwano lok pa kwedo ma gityeko timo bot ne, gicikoni ni gi herone, kede ni pe gityeko ogamo ne macalo Peter otimo, onyo gityeko oketo ne i musalaba macalo Joo Yawuudi otimo. Ento Lubanga ma oneno i cwiny pa dano weng, ocweyo i adwogi hera pa Yesu ma gicwalo waci ni gitye kwede. Polo weng oneno ki mito madwong loyo kit ma jo ogamo waco pa malaika ma acel. Ento jo mapol ma gicwalo waci ni gi hero Yesu, kede ma gi polo lwete ka gikwano lok pa musalaba, gi gweco lok maber pa bino ne. Meki gamo waco ki mor, giwaco ni obedo yubu ma pe atir. Gi yaro jo ma gi hero nono pa bino pa iye, kede gikwanyo gi woko ki kanisa. Jo ma gigamo waco ma acel, pe ginywako ber pa waco ma aryo; kede pe ginywako ber pa puk madit me otum ma dii, ma ne cweyo gi me donjo ki Yesu ki geno i kabedo ma maler moloyo weng i Hekalu me polo. Kede ka gigamo woko waco aryo ma i acaki, gityeko weko ngecgi i mudho ento pe gineno cal i waco pa malaika ma adek, ma nyutu yoo bot kabedo ma maler moloyo weng. Acweno ni, macalo Joo Yawuudi gityeko oketo Yesu i musalaba, kanisa ma ki nying kende gityeko oketo waco magi i musalaba; omiyo pe gitye ki ngec me yoo bot kabedo ma maler moloyo weng, kede pe ginywako ber pa kwayo-kony pa Yesu kany. Macalo Joo Yawuudi, ma gimiyo sadaka ma pe ki ber, gi mino lamo ma pe ki ber bot but ma Yesu oweyo woko; kede Saitani, ka obedo ki mor i yubu ma pe atir, oyoo cal me dini, kede olimo wii pa jo ma gicwalo nying ni gi Kristiani bot iye, timo tic ki twero pa iye, ki alama pa iye, kede magero me bwola, me keto gi matek i kec pa iye.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Ka pe wabiyaro ngec me ciko ma kityeko nyuto ki ceng 11 me September 2001, ento wabiyaro pire tek cik me Acaada ka obino, ka dong wa tye ngima. Kadi bed kamano, temo ma watim kwede me tero kec wa me kare ma pe giko, ki temo ma myero waloyo pire kany ki rigo wa i kare me cik me Acaada, ma en keken obedo temo ma myero waloyo pire kany kare me temo ogiko, en temo aryo, ci en temo me cal pa lewi.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Tem ma aryo i kare me keto rwate pa 144,000, obedo tem me neno ma pa unabii. En mito ngeyo cweyi me cal pa lagam i United States, ci tem en twero kinyutu keken kun Lok pa Nyasaye ma pa unabii. Mede ne, Lok pa Nyasaye ma pa unabii obi ngeyone keken ki jo ma yero me mie lok pa kot me agiki, ma kinyutu calo yore me tic me "rek ki rek." Ka wakwere me mie lok ma tye i cing pa malaika malit me Revelation apar aboro ka oboto piny, pe wabedo ki twero me ngeyo cweyi me cal pa lagam.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Pi chamo lok ma i lwete pa malaika, myero lakwo me poropheti neno ni malaika tye ki lok i lwete. Ka malaika madwong me Yabo chapta apar abicel oboro piny, rek pe tito gin mo i lwete; ento yore me rek ki i rek keto ada i kom lacoke mapol ni kare acel ka acel tye lok i lwete pa malaika ma oboro piny. Gin ma giyiko woko yore me rek ki i rek pe gineno lok ma nyutu ni cal pa lewic tye ka cweyo i United States me Amerika. Man myero kin ngeyo, pien bedo wa me kare weng oketo i kom ngeyo ada man. Rek ki i rek, Sista White tito ni kit me poropheti pa malaika me acel rwate ki kit acel keken pa malaika madwong me Yabo chapta apar abicel.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
Kimiyo an neno ni gin weng i polo otyeko dwaro maber ikom tic ma tye ka tim i piny. Yesu ocwalo malaika ma tek madwong me bino piny, me ciko jo piny ni kikete pi yaro ne marom aryo. Ka malaika owuuko bot Yesu i polo, lacar ma ceng maber tutwal, ma tye ki buk madwong, o woto anyim iye. Gi waco bot an ni tic mamegi aye me yar piny ki buk pa en, kede me ciko dano ikom keco pa Lubanga ma tye ka bino. Jo mapol ocwako lacar. Mukene nen calo gi cwiny opiny matek; ento mukene gi mor madwong maber tutwal. Gin weng ma ocwako lacar ogol wiyogi bot polo, gi obuk Lubanga. Pien en otyeko yaro i bot jo weng, ento mukene keken gibedo ka but iye, ento pe gi cwako ne ki dwong me cwinya. Jo mapol opong ki keco madwong. Latic pa Waci ki jo piny orwate ki jo marac, gi gengo ki matek lacar ma otyeko yaro ki malaika ma tek. Ento gin weng ma ocwako ne gi weko piny ki woko, gi orwate pwod maloyo ducu kacel.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
Satan ki lacar pa iye gitye ka tic pire tek, gitemo yweyo piny cwiny pa gin ma romo weng ki bot ler. Dul ma kikwero ne kigweyo i otum. An neno lacar pa Lubanga tye ka lego ki cwiny madwong i tung jo ma gityero ni gin pa iye, me cono kit ma gityero kun ngec ma oa ki i polo kityeko miyo botgi. Eka jo mapol ma gityero ni gitye ki hera bot Yesu, ka gikwanyo bot ngec ma oa ki i polo ki kweko, ki komo me yubu, ki cwiny kum, lacar acel ki pien i lwete ocone coc me kica marac. Polo weng opong ki cwiny kum madwong pi gono ma Yesu kikweko kamano ki jo ma gityero ni gin pa iye.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
I coc man, malaika me acel pa Buk Yeny pot-buk apar angwen "kikwero" "me pobo piny kede ciko jo me piny wek gi yubu pi Dwogo Ne pa aryo", ma en aye tic acel keken pa malaika pa Buk Yeny pot-buk apar aboro. Tic pa malaika me acel en "me lero piny ki kor ne kede ciko dano pi cwiny matek pa Lubanga ma obino," ma dok obedo kamano tic pa malaika me pot-buk apar aboro. Joma oyako kwena "gimiyo kor bot Lubanga," ento joma okwero kwena "ogweyo gi i mudho tutwal."
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Daniel ki joma adek ma ber bedo oyero nyiggi me cham ma aa ki polo, ento dul mukene gichamo nyiggi me cham me Babulon. I kato me tem me wang me ceng apar, Daniel kacel ki lalingogi gimiyo Lubanga rwom, pien wanggi onen madoko ki maber maloyo pa jomamoko ma gichamo nyiggi me cham me Babulon. Kwena pa anjel me acel i but apar angwen me Revelation, nyuto tem adek weng i kong yaro Injil ma pe kato. Tem me acel obedo ni ibwogo Lubanga; tem me aryo obedo miyo En rwom; tem me adek obedo kare ma cawa me kec obino. Joma omako kitabu matino ki i lwete pa anjel me acel kaci gichamo ne—macalo ma John onongo nyuto i but apar—gimiyo Lubanga rwom i tem me aryo, ci dong giketo piregi maber me donyo i kec pa Nebukadneza. Rek i rek, tem me acel i ceng September 11, 2001, obedo me chamo kitabu matino ma tye i lwete pa anjel madit. Tem meno oketo i acaki tem ma bino, kun iye dyere aryo pa jolamo me gonyutu piregi i anyim pa tem me adek ma agiki—tem me litmus—ma peken duto onyuto atir kit ma tye ki rwom, onyo kit ma opong ki otum.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Kare me keto cing pi jo 144,000 en kit me gik ma otime me 11 September 2001 nyo i cik me Nino ma bino cok coki i United States. I kit meno, keer pa nyako cege apar bi dwogo, kadong bi tim piny ki kakare weng. Meno dong nyutu ni kit me lanen i Habakkuk 2 bende bi dwogo, kadong bi tim piny ki kakare weng. Man bende nyutu ni kare me keto cing pi jo 144,000 en kare ma yub pa neno pa lanen keken bi dwogo, kadong bi tim piny ki kakare weng.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Daniel gonyo 11, moko 40, ogol gungu ne i kare me agiki me 1989. Moko ne cako ki kare me agiki me 1798, ci otum ki nyutu kare me agiki me 1989. Rek i tung rek, kare me agiki me 1798 rwate ki kare me agiki me 1989. Lok me kit ma otime i moko 40, ma cako i 1798, ka dok i bot cik me Ceng Abicel i moko 41, nyutu lok me kit ma otime pa lec me piny (United States) macalo lobo pa rwot ma namba 6 i porofeti me Baibul. Tung aryo pa lec me piny—Ripablikanizim ki Protestantizim—kikinyutu ki kare me agiki aryo.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
I kare me keto mak pa 144,000, tung me Protestanti bityeko yubo dul aryo pa jo me lamo i tem aryo i kin tem adek ma tye i kare meno. Dul acel bityeko yubo cal pa Kristo, ento dul mukene bityeko yubo cal pa jami me yet. I tem meno, tung me Ripablikan bibi rwate ki tung me Protestanti ma ocodo woko ki yore pa Lubanga, kede kacel gibiyubo cal pa jami me yet, pien ka kanisa pa Protestanti dong gicako kwanyo twero pa Gavumenti pa lobo. Kare meno tye i nyutu weng i Lok pa Lubanga, pien eni aye kama "buk me Bibul" weng girwate kede gityeko.
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Temo me aryo i lok me cono meno en "temo me cal pa lacere", ma obedo i tungi pi birijini, ki woko pi jogi me politiki pa dul me politiki aryo ma gitye i lweny. Temo meno en temo ma myero wa tyeko mapwod "kare me temo ogiko" i "cik me Sande" ma tye ka bino cok. Temo meno en temo ma wa tyeko mapwod "giketo wa muhuri". Temo meno en temo ma ka "bedo pa wa ma pe ogiko bikiyero".
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
Malaika moro ma tek ne kimiyo cik me aa i lobo. Yesu oketo i lwete coc, kede ka obino i lobo, owaco ki dwon madwong', “Babilon obor, obor.” Eka anen jo ma cwinygi obolo, dok giyeyo wangegi iyie polo, gineno ki geno, kede gilegore pi bino pa Rwotgi. Ento mapol nen calo gutye i lacuc, calo kikudore; ento anyeno kite me peko madwong' i kom wang-gi. Jo ma cwinygi obolo oneno ki i Coc Maleng ni gi tye i kare me lego, ki ni myero gilegore ki pacience pi tyeko pa nyutu. Ler acel ma otingo gi me yaro bino pa Rwotgi i 1843, en aye ma otingo gi me tami En i 1844. Ento anen ni mapol pe gityeko rwom acel ma ne yabu geno gi i 1843. Peko me dwogo ma otyeko otime botgi ocoyo geno gi.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
Pien tic pa Yesu ocako ogiko i Kabedo Maleng, ki odonyo i Kabedo Maleng Maloyo, ki odong obedo kene i anyim sanduk ma tye ka cano cik pa Lubanga, ocwalo lacar mukene ma dongo ki teko ki kwena me adek bot piny. Ki ket coc i lwete pa lacar, ki ka olwenyo piny ki teko ki lworo madit, oyabo tam ma peur madit, kacel ki kwac me kwanyo ma pire tek loyo ma mape pud kicwalo bot dano. Kwena man kicweyo pi keto nyithindo pa Lubanga i luteny, kun ki nyuto gi cawa me tem kacel ki peko ma welo cwiny ma tye anyimgi. Owaco lacar ni, ‘Gikelo gi i lweny macok ki lam kacel ki cal pa ne. Twero ma keken me kwo ma pe giko obedo bedo gi rwate. Kadi bene kwo gi tye i kwer, myero giwoko adaa ki rwate.’ Lacar me adek ogiko kwena pa ne calo eni: ‘Kany obedo poyo cwiny pa jo maleng: kany tye gin ma gikwoko cike pa Lubanga, kacel ki yie pa Yesu.’ Ka onwo'yo lok man, opoyo cing bot Yer me polo. Wic pa gin weng ma gamako kwena man kiwayo i Kabedo Maleng Maloyo, kany ma Yesu obedo odong i anyim sanduk, timo lamo pa agiki pi gin weng ma kica pud tye pi gi, kacel ki gin ma gubalo cik pa Lubanga ki pe gi ngec. Tic me yweyo bal man kitye ka timo pi gi ma ber ma otho, kacel bene pi gi ma ber ma tye kwo. En okel iye jo weng ma otho kun gi geno i Kristo; ento pien pe gicenyo ler i kom cike pa Lubanga, gubalo cikke ki pe gi ngec. Early Writings, 245, 255.