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

Buk pa Daniel - Namba 196

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Rwatte pa Lob me Janabi ki Golo Geno pa Lubanga: Wot me Yabo pa Jo pa Lubanga me Kare me Agiki i Yab pa Yohani 10

Author

Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

I Pot Buk apar me Apokir, ma ka lok me con pa kwena pa malaika acel ki aryo kityeko nyutu, Yohana, calo alama pa jo Lubanga me kare me agiki, kityeko miyo ne ngec con ni bino bedo kwanyo cwiny i lok me con ma otyeko nyutu ki cal; kede kwanyo cwiny eno obedo but me lok me con pa kwena pa malaika acel ki aryo ma kityeko kano ki muhuri kun ngec pa jo Millerite, me roto geno gi.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

> Dwol ma ne awinyo ki polo ne owaco bot an dok kacel, owaco ni, ‘Wot, ikawo buk matidi ma tye oyabe i cing pa malayika ma ocungi i wi pi madit kede i wi piny.’ Ne awot bot malayika, ne awaco bot en ni, ‘Mi an buk matidi.’ Ne owaco bot an ni, ‘Kawi, cam weng; obi miyo puk pa in bedo macar; ento i leb pa in obi bedo macaa calo oya.’ Ci ne akawo buk matidi ki i cing pa malayika, ne acam weng; ci ne obedo i leb pa an macaa calo oya; ento ka keken acamone, puk pa an obedo macar. Revelation 10:8-10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

I gonyo apar, John nyutu wot pa gin matime, ki dwe 11 me August, 1840, ka malaika madwong obot piny ki buk matidi i lwete, nyo oko i "Great Disappointment" i dwe 22 me October, 1844. Pud pe onongo onyutu wot man i kit me calo poro, "dwon ma owinyo ki i polo" owaco ne, ma pwoyo ni ka ocamo buk matidi, "obi miyo tyen ni obed more, ento i twal ni obi obed mamit calo asali." Nyono marac man obedo ma oruto yie pa Millerites, kede pe obedo maber ni gin ngene ikom nyono meno mapwod pe obino; ento John nyutu jo me kare me agiki, ma myero ginenge adwogi me gin atir ma rwatek ki nyutu pa gintic, ma obedo wot pa gin matime pa lok pa malaika me acel ki me aryo.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”

Lok me gin maleng meno nyutu ni tem bi keto i wi jo me kare me agiki, kede tem ma i kom gin mo ma pe obedo maber ni gi ongenyo anyim pa tem; ento pe obedo tutwal calo gin ma Millerites gicilo kwede, kadi bed ni en otugore maber ki piro me gin ma tim ma ki nyutu gi ki Malaika ma Acel ki Malaika ma Aryo; pien “Seven Thunders” bende nyutu, “gin ma bi time anyim ma binyutogi ki coro pa gi.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Kadi bene myero ngene lok me gin mukwongo pa jo Millerite, jogi pa Lubanga me kare me agiki bi tyeko rwom acel keken pa gin matime calo jo Millerite; ento gin ma otemo jo Millerite—ma obedo maber ni pe gitye ki ngec con—bined tye temo mapat, ma okelo ne gin acel ma kikano piny nyaka kare obino pi Leona pa dul me Yuda me yabu woko Pweny pa Yesu Kiristo, ma tye i lok me gin ma ocano piny i rek apar angwen pa Daniel apar acel.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”

Gin ma kicango woko ne kimaro ni obed pi temo jo pa Lubanga i cawa agiki, ci temo en obiro rwate ki alama me yo ma jo Millerite kitemo iye; pien, ka obedo i pongo woko me acaki i gin pa jo Millerite onyo i pongo woko me agiki me cawa agiki, the Seven Thunders obedo “goyo rek me gin matime” “ma gibiro yaro gi i reke gi.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Gin ma loyo pe gineno en ni, macalo ka John nyutu kit matime pa bino piny pa Kristo ki buk matin i ceng 11 August, 1840 nyaka Great Disappointment i ceng 22 October, 1844, kit matime man keken bene ki nyute ne kwede bino piny pa Malaika me aryo i ceng 19 April, 1844. Disappointment me acel twero ngeyo calo disappointment pa John, ma inyuma me ocamo buk matin i ceng 11 August, 1840, oromo ki disappointment i ceng 19 April, 1844. Ka disappointment man obino, Malaika me aryo obino piny ki “coc” i lwet pa en.

> “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.” Early Writings, 247.

> Malak ma tek madwong mapat kityeko miyo ne cik me beo i piny. Yesu oketo i cingi coc acel, kun obino i piny, oyaro ni, ‘Babylon ocopo, ocopo.’ Eka anyeno jo ma cwinygi opoto dok gi goyo wanggi i polo, kun giceto ki yie ki geno ni Rwotgi obino onen. Ento jo mapol nininge calo gibedo i laloc, calo ma gikume; ento pud anyeno mer me cwiny piny madwong i wanggi. Jo ma cwinygi opoto oneno ki i Coc pa Lubanga ni gitye i kare me bedo-woko, ki ni myero gikenyo ki yubu cwiny opongo pa neno. Ngec acel keken ma otero gi me yeny Rwotgi i 1843, en aye ma otero gi me geno ni obino i 1844. Ento anyeno ni jo mapol pe gitye ki teko man ma onongo yiko yiegi i 1843. Poto cwinygi omiyo yiegi orwenyo. Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Tariik me Millerite ma Yowani nyutu i chapta me apar, obedo tariik me lacar me acel ki bene lacar me aryo. Obote i piny pa lacar me acel kwede kwena, ki obote i piny pa lacar me aryo kwede kwena, gitimo alama me cako pa tariik magi keken ma pire tek gikato ki cwiny ma opoto, ento Yowani dong nyutu maberoyot tariik weng pa lacar aryo. Kadi bene inge i ceng 22 me October, 1844, ka lacar me adek obino kwede kwena, cwiny ma opoto pa cwalo wii me 1863, omiyo lami me adek pi kare ma cako ki kwena ma kato ki cwiny ma opoto.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Poto me cwinya ma acel pa dul me malaika ma adek i Julai 18, 2020, obedo rwom ki poto me cwinya ma acel pa jo Millerite. Gin atir acel kigubo piny, macalo kit ma gin atir me 1844 kigubo piny, ki Rwot oketo lwete i wi bal ma otye i namba mogo, ma en aye oyubo poto me cwinya ma acel pa jo Millerite. Ka dong bal kigeno, gubo ma i iye kigolo, pien Simba me dul pa Yuda okweyo lwete. Bal me Julai 18, 2020, ocake ki pe ogamo ni i 22 me Octoba, 1844, En kiyweyo lwete, ka owaco ni "cawa pe dong."

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Ka obedo wot pa Philadelfia me cwiny ma opoto ma acel pa malaika ma acel, onyo cwiny ma opoto ma acel pa wot pa Laodicea me malaika ma adek, cing pa En nyutu aler me yo. I ceng 19 me dwe Apirii, 1844, ki i ceng 18 me dwe Julae, 2020, cwiny ma opoto okelo kare me opungu. Joma kicoko gi i ceng 11 me dwe Agosti, 1840 onyo i ceng 11 me dwe Septemba, 2001, gipungu, ci oko ne Kirisito ocako odoco coko jogi pi kare ma aryo.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

En ocako akwano jo i September 11, 2001, pien, macalo ma kinyutu iye ki baptiiso pa Kristo, obedo ka alama me Lubanga o aa piny ka en cako akwano latic pa en, to pe con. Ci, bang yubu, Kristo dok okwano jo pa en pi kare me aryo. Kristo ocako akwano latic pa en i kare me baptiiso pa en; ci bang yubu ma kityeko cwe ki musalaba, ocako dok akwano latic pa en pi kare me aryo. Ada me porofesi pa akwano me aryo ma ocako i July 2023, obedo but acel me gin ma kityeko gono i July 18, 2020, ento atir atir obedo but acel i kit ma otime con pa Millerites.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

I Daniel 11:40, lewic ma obino ki wel ma pe tye cing o aa, ci okwo tung aryo pa lewic me piny i mwaka 2020. I July 2023, Rwot ocako coko jogi me kare me agiki dok i kare aryo. Kit me coko ki mi calo i mukato ma maleng pa Millerite, ci i mukato meno tye jo lagony aryo me mukato ma nyuto ni ocoko jogi dok i kare aryo. Kit me coko en gin me porofetik ma ki gengo woko nyaka July 2023. Tic me coko jogi dok i kare aryo otyeko woko i kare me mukato pa Lweny pa Ukraine, mapwod pe me yubu me aryo pa Piresident ma 8, ma obedo pa 7.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

I August 11, 1840, Rwot ogamo kacel dul me Millerite, ci omiyo ranyisi pa kacelo ni ki cako chart me 1843, ma gipab i May me 1842. Chart no onongo nyutu kwena me tieng, pi en onongo oketo tieng pa temple me Millerite. Donyo piny pa malaika me Kitap me Revelation dyer apar i August 11, 1840, tye rwate ki Baptiiso pa Kristo, ma, kacel ki gin mukene, onongo omiyo ranyisi pa cako me Kristo yero jopuonj pa en.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> Ki kwaco Yohana, Anderea, Simoon, Filipo ki Natanael, ocake gero pa Kanisa me Krisitiani. Yohana ocwalo joluwo ne aryo bot Krisito. Eka acel ikinyegi, Anderea, ocunge ki odume ne, okwaco ne me bino bot Lakony. Filipo bene okwayo, ci oceto me yenyo Natanael. The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.

Tic pa William Miller, ki kare me agiki i 1798 nyo i August 11, 1840, ogol calo tic pa Yohanna Baptiista; ento ka malak me Revelation chapter 10 oboro piny, kitye ki cal me pobo piny pa Roho Maleng i batisa pa Kiristo, Rwot “ocweyo kacel” lacam pa en me cungu. Ngat me moko aryo magi ginyutu ni Kiristo ocweyo kacel jo pa en me kare me agiki i September 11, 2001, ka malak me Revelation chapter 18 oboro piny; ento, macalo kwede Millerites, gi myero gipim ki but acel me Seven Thunders ma kityeko gigengo woko, ci eka Rwot bino ocweyo kacel jo pa en ceke aryo.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Dwogo me aryo pa jo pa Lubanga me kare me agiki ocake i kit me gin matime ma kiloko i agiki matwal pa ves apar acel me chapta apar acel pa Daniel, manok piny ki lumal pa Putin ikom Ukraine, kede manok piny ki ves apar aryo ma iye waci me lanen pa Russia ki Putin otyeko. Omiyo Daniel chapta apar acel, ves apar acel, rwate ki Revelation chapta apar acel, ves apar acel; pien en kany ma lami aryo gi dwogo tye ngima.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

I i lok me Millerite ma maler, Lubanga ocako dwogo jogi dok aryo kanyim cwiny ma oremo i nino me 19 April 1844; kit ma Lubanga otyeko tic kwede me dwogo jogi i cawa meno en yaro ni gitye ka piko kare me kuro ma i lok me nyiiri apar i Matayo boc 25, kacel ki Habakuku boc 2. Pi Millerite me yaro kitgi keken ka dwogo, myero giyaro gi keken calo gin ma kiweyo i iye i Lok pa Lubanga ma poro. Myero gineno ni gin joge pa Lubanga, i lwongo piny ki gin ma giwaco keken ni gin joge pa En. I ka Lubanga obedo ka dwogo jogi ma cwinygi oremo, obedo kinyuto calo alama ma kiweyo malo pi jo ma pe Yahudi; kono onongo tye ka nyutu matek ricer i akina me gin aryo: joge ma ada ento cwinygi oremo, kede jo ma mere keken giwaco ni gin joge.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> I kare meno binen bedo tier pa Yese, ma binen ocung calo tutwal pi jo; lwak binen yenyo iye, kuc pa iye binen bedo lamal. I kare meno binen obedo ni LADIT binen oketo cing pa iye doki, pi kare aryo, me dwogo jo pa iye ma kicweyo, ki Asiriya, ki Misiri, ki Pathros, ki Kus, ki Elam, ki Shinar, ki Hamath, kede ki piny matidi me yamo. Kadong binen cweyo tutwal pi lwak, binen cogo jo Israel ma kicwalo woko, kede binen cogo jo Yuda ma kigubu piny ki i tung angwen pa piny. Aisaia 11:10-12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Ka Janabi Yeremia onongo nyuto jo ma genogi opoto i April 19, 1844, onongo onyuto ni pe dong obedo kacel ki “lwak pa jopoko,” ma gitiyo kwede lok me yaro ma opoto me 1843 calo ranyisi ni jo ma Yeremia onongo nyuto gin janabi mape atir.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Pe abedo i lwak pa jo mapobo, pe bene amoro; abedo keken pi cingi: pien ityeko opongo an ki cwiny marac. Yeremia 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“Kacel pa jo ma cobo” dong gikwanyo woko jo ma Yeremia onongo nyutu.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> Jo mapol gubedo giket gi peko ki owete megi ma pe yie. Pi gwoko kabedo megi i kanisa, ngat mogo giyee ni obed mung kom keno megi; ento jo mukene ginenyo ni bedo gi dutu bot Lubanga ogengo gi ni pe gitim kamano me keto i mung ada ma En oketo botgi me gwoko. Pe gin manok keken ma gikwanyo woko i rwom me kanisa, pe pi lok mukene, ento keken pi nyuto yie megi i bino pa Kiristo. Ber tutwal lok pa lanabi obedo bot jo ma gubedo gutik tem me yie megi: “Owete mewi ma gikwero we, ma gikwanyo we pi nying An, gi waco ni, Wek mii ducu bot Rwot; ento En obi nyute bot we pi mor mewi, gin gibedo ki sonyi.” Aisaia 66:5. The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Ka Rwot oketo cal bot jo piny, mano obedo ka En oyaro lwete dok i kare aryo me coko jo pa En ma dong ocako bedo, ma gin jo ma kijwero woko ki Israel. Gin jo ma pe dong bedo i "bungu pa jo me kwede."

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

Yil pa Yese obedo alama me rek aryo me remo: acel aa ki tito pa Yahudi, ki acel ma aa ki woko ki tito pa Yahudi; kede pe keken nyutu rek me remo pa Yesu, ento obedo bende alama me rwomruom pa kit pa Lubanga ki kit pa dano, pien bendera ma ki cwal malo nyutu jo ma kityeko ketogi alama ma pe oyubo, matwal, i kit ki tem pa rwomruom pa kit pa Lubanga ki kit pa dano; ma bende kinyutu i apar pa bab apar acel me Daniel ki alama me “ngome”. I apar pa bab apar acel me Daniel, kare me keto alama pa jo 144,000 kibalo ki ngec pa lanen ikom “ngome”, ma en “wiye”. I gin mukato me i apar acel pa bab apar acel kede i Lweny pa Ukrain, Laa Rwot oyiko lwete odoco me cobo jo ma gicweyo woko, ma kicako gi kica.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Omiyo, kwede waci pa Daniel apar acel calo kit, wa onongo onyutu donyo pa Upapa i gin matime pa lok pa lanen, kakare mapwod pe obot cik me Sande. Wa oneno tic pa lawi pa Ripablikan, ma kilanyutone ki Trump, ka obedo namba 8 ma obedo pa 7, kede cako tic me yubo Kanisa ki Dola kacel. Wa tye ki rek pa lawi pa Protestanti ma odonyo woko, ma kilanyutone ki Maccabees. I raco acel ma kilanyutone ki rek meno, wa kicwako rek pa Seven Thunders, ma obedo bende rek pa lanyut pa nyako mapore apar, ma nyutu tyen pa 144,000, kede bende rek pa malaika adek ma ginyutu tic pa lawi pa Protestanti matir. Cing acel i gin matime pa lawi pa Protestanti matir i raco meno obedo cobo aryo.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Cunge ma aryo otime i gin pa kare me lok pa Malaika ma aryo, kede bene otime i gin pa kare me Malaika ma adek, cako ki 1844 nyo i 1863, me keto janeno aryo ki gin pa kare pa Millerite, ma nyutu ni Rwot oyaro cingone kare ma aryo me ocogo yimone ma opore.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> Ceng 23 me September, Rwot onyuta an ni obedo oyweyo lwete odii aryo me dwogo otum pa jo pa En, kacel ki ni rwom me tic myero omed aryo i kare man me cobo. I yubu, Israel omwene ki oyare, ento kombedi i kare me cobo Lubanga bino oyiko ka oboko jo pa En. I yubu, kit ma kityeko timo me nyutu lok me atir onongo opore keken; kityeko gutimo manok tutwal onyo peke; ento i cobo, ka Lubanga oketo lwete ni me cobo jo pa En, kit me nyutu lok me atir bino tye ki rwate ma kityeko bedo kwede. Gin weng myero obed gi kuc ki cwiny marwate i tic. An oneno ni pe atir ni dano mo keken okwanyo yubu me aloka me miyo wa cik kombedi i cobo; pien ka Lubanga onongo pe otimo mapol pi wa kombedi calo gin ma otimo macon, Israel pe dong bino cobo piny. Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

I agiki pa buk Early Writings, Dako White opoyo lok ma kicito kombedi:

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> 3. Neno ma i pot 74, me ni Rwot “oketo lwete ne odur aryo me dwogo jo pa En ma odong,” tye ka nyutu keken ikom bedo cing acel ki twero ma con obedo iye joma tye ka yaro Kristo, ki ikom adwogi ni En ocako dok keto gi i cing acel ki woyo malo jo pa En. Early Writings, 86.

The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Nyutu maleng pa Seven Thunders ma tito ki 11 August, 1840 i 22 October, 1844, obedo cal pa nyutu maleng ki 22 October, 1844 i Rebellion me 1863. Rek ikom rek, rek me acel ma tito ocoyo rwenyo pa dako ma pe gicako cegi ma lube, ento rek me aryo ma tito omiyo rwenyo pa dako ma pe gicako cegi ma poya. Nyutu aryo weng ocako ka anjel obino piny ki kwena ma myero ki-cham. Obino pa anjel i nyutu aryo weng ocako kit me tem ma ocweyo yubo; kadong i 1849, ne ki nyuto bot Sister White ni Rwot dok odiyo cingone pi kare aryo, ki kare man me cobo jogi ma onongo giyubo i 22 October, 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Keco Madit gucane piny gi, macalo jo ngec i April 19, 1844 gucane piny pi kecomegi me acel. Kacoke me aryo onyutu ni Rwot, “ocako miyo jogi obed kacel ki ocako yubu jogi doki.” I kacoke me aryo, tic pa Rwot tye ki yubu malo bendera ma jo tye gicel i kwena, ki ma kit pa dano ne odoko acel ki kit pa Lubanga ne. Kican pa bendera obedo me lwongo lwak pa Lubanga mapat aa ki Babylon, ma kiteko ka laco ki nyako kineno bendera.

The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.

Bendera en lwak me lweny pa jo ma oketo kacel kit pa dano pa gi ki kit pa Lubanga pa Kristo i cawa me tem me cik me Sunday. Dong, cobo me aryo bi nyutu “tig pa Jesse,” ma bi kete malo, kengi cal pa nabi mapat aryo me Ruth, apagani ma kicobo ne ki bendera, ka oketo kube ki Boaz, cal pa 144,000, kede bende cal pa Jawar, ma opoko rwate pi Ruth, ki obedo lanywal ne macek. I donyo i ring pa Kristo, ka kit pa Lubanga pa En oketo kacel ki ring ma opoto pa kit pa dano, en obedo lanywal wa macek. Bendera ma kiceto malo gin jo ma okete kacel pi kwena, ma gityeko tic me keto kacel kit pa dano pa gi ki kit pa Lubanga pa Kristo, i anyim cik me Sunday.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> Maro pa Baibul medo ka ki kwanone. I yoo mo keken ma lami romo yiko, obi nongo ni ngec maber ma pe tye agiki kede maro pa Lubanga noneno pire kene.

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> Miti pa kit me tic pa Yahudi pe onongo gityeko ngeyo tek tek. I cik me tim ne ki alama ne, ada ma madwong ki matutwal gityeko kitero ne. Kabaru ma Ber obedo lagony ma yaro gin ma oigudo iye. Kun ngec pa yo me waro, ada ne giyaro bot ngeyo. Maloyo ma watimo kombedi, obedo twero pa wa me pwoyo ngeyo lok magi ma lamal. Myero wapwoyo ngeyo gin ma matutwal pa Lubanga. Malaika mito meneno iye ada ma ginyutone bot jo ma ki cwiny ma ocwinyre, ma tye ka yeny Lok pa Lubanga, kacel ki leco pi boro, ki lac, ki piny, ki malo maloyo pa ngec ma en keken romo miyo.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> Ka wacungi ikom agiki me lok me kit ma otime i piny man, lok pa poropheci ma orwate ki nino me agiki mito tutwal ni wa kwano gi. Buk ma agiki i coc pa Cik Manyen opong ki atir ma wa myero ngeyo maber. Setani odoko piny pwonya pa jo mapol, kono gubedo mor ki cal mo keken me pe gikwano Buk me Nyutu. Ento Kristo, ki lacakone Yohana, o nyutu kany ngo ma obi time i nino me agiki, ci owaco ni, ‘Maber en ma kwano, kede gin ma winyo lok pa poropheci man, ki gwoko gin ma kicoyo iye.’ Nyutu 1:3.

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> ‘Man en ngima ma pe otum,’ Kristo owaco ni, ‘ni gibed ngeyo in, Lubanga ma atir acel keken, ki Yesu Kristo, ma in ocwalo.’ Yohana 17:3. Pingo ni pe wa nongo ber pa ngec man? Pingo gin atir ma lamal magi pe gimiyo lam i cwinya wa, pe gikoŋo i cing lebwa, ki pe gi yaro bedo wa weng?

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> Ka Lubanga omiyo wa lok pa En, otero wa i bedo ki aco weng ma mito pi ruwate wa. Alufu mapol gicayo pii ki tyen pi me kwo man, ento pe pi man obuto. Alufu mapol gitero Rwot i nyimgi, ki kun gineno, gubedo giloko gi i cal acel keken. Tipu megi tye ka tur mac i iye ka giwaco ikom kit pa En, giwaco ngo ma Kilisito obedo botgi, ki ngo ma gin obedo bot Kilisito. Ento jo yeny man pe gityeko kato weng jami ma dit ki maleng man. Alufu mapol mukene romo cako tic me yenyo gibich pa ruwate. Ka kwo pa Kilisito ki kit pa tic pa obino pa En gitye ka paro iye, keng me lero bi bolo piny nining i cawa mo keken ma gitemo neno aco. Yenyo manyen mo keken bityeko nyutu gin mo ma cwiny mito tutwal loyo gin ma otyeko nyut con. Kom jami man pe kitwero kato weng. Keno ikom bedo dano pa Kilisito, laro pa En me loko kica, ki tic pa En me lamo anyim Lubanga pi wa, bityeko cwalo wic pa luyub ma tye ka tek paka kare opong; ci, ka neno polo ki mwaka pa en ma pe gipyero, obiwaco ni, “Madit atika gibich pa bedo maleng.”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> I kare ma pe giko wa bin ngeyo gin ma, ka onongo wa omako lumeny me wic ma onongo twero nonge kany, onongo oyabo wic wa. Lok pa cwaro ki woko binen tic i cwiny, i wic, ki i leb pa joma ma ocwarogi ki woko i kare ma pe giko. Gin binen ngeyo gin ma adier ma Kiristo onongo dwaro maber me yabo bot latic pa En, ento pe onongo gi tye ki yie me mako gin man. I kare ducu ma pe giko, neno manyen me kit ma opong maler ki kitiibwa pa Kiristo binen aa. I kare ma pe giko, Won-ot ma tye ki geno binen kelo aa ki i dogola pa En gin manyen ki gin macon. Christ's Object Lessons, 132-134.

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