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# The Revelation of Jesus Christ - Number Seven

Nyuto pa Yesu Kirisito - Namba abiro

The Third Woe and the Rise of the Seventh Kingdom: The Prophetic Significance of the Sunday Law

Peko ma adek ki cako bedo pa piny pa rwot ma abiro: Pire tek me lapir pa cik pa Sande

Author

Jeff Pippenger

Published

October 29, 2023

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In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

I kit apar acel pa Buk me Nyutu, lami aryo gikweyo malo i polo macalo cal i “cawa acel keken” ma “but acel me apar pa poto” obur. I cawa en, “peko me aryo otyeko woko; nen, peko me adek bino cok-cok.” Islam obedo tarumbeta me abiro ki peko me adek ma bino i “cawa” me “earthquake” me cik me Sande.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12-19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Joneno aryo giwoto malo i Polo i ‘cloud’, ma i kite me poropheti nyuto dul pa malayika. Macalo ma kicweyo con i gin me coc man, ki macalo ma nonge i Table me Habakkuk, Dako White nyutu ni, ka kwena acel acel, ma ginyutu-gi calo malaika me acel, me aryo, ki me adek, obino i gin matime me poropheti, ginyutu-gi calo malaika acel acel; ento kwena me ‘Midnight Cry’ ginyutu-gi ki malayika mapol. Joneno aryo giwoto malo i Polo ka giwaco kwena me ‘Midnight Cry’ ki lwak pa malayika; ka mano giwoto malo i Polo ‘i cloud’.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> I cokcok pa agiki pa lok pa malak aryo, aneno leca madit ma obino ki i polo, ma ocweyo i wi jo pa Lubanga. Gwang pa leca man nen ler calo cing. Kacce, awinyo dwogi pa jomalak giyabo, ‘Nen, Lawota obino; wuturu woko me mede ki En!’

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> Man obedo dwon me i tung otum, ma onongo myero miyo teko i ngec pa malak ma aryo. Kicwalo malak ki i polo me cang jo maleng pa Lubanga ma cwinygi ocako piny, kede me yubu gi pi tic madit ma anyimgi. Jo ma tye ki twero mapol pe gin jo ma acel me gamo ngec man. Malak kicwalo bot jo ma pinyore, ma gimino cwinygi bot Lubanga, kede kicwako gi matek me yweyo dwon ni, ‘Wunen, lamako obino; wu wot i woko me nyutu kwede!’ Jo ma kimiyo gi dwon ni gipidi, kede i teko pa Roho Maleng giyweyo ngec, kede gicang owotegi ma cwinygi ocako piny. Tic man pe obedo i kic ki puro pa dano, ento i teko pa Lubanga; kede jo maleng pa En ma owinyo dwon, pe ginyalo kwero en. Jo ma cwinya gi maleng loyo gin obedo jo ma acel me gamo ngec man, ento jo ma congi gityeko tongo anyim i tic gin gubedo agiki me gamo kede me medo dwon ni, ‘Wunen, lamako obino; wu wot i woko me nyutu kwede!’

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

I cawa me goro piny, ma obalo wit acel me apar pa siti, dano 7,000 gikwero. Goro piny en cik me Sande i United States. I por pa Bibul, siti obedo lwak, ki United States obedo wit acel me apar pa lwak me rwodi apar i Revelation 17. United States obito piny i goro piny me cik me Sande, ci ojuko obedo lwak ma namba 6 i por pa Bibul, ci oloke bedo rwot madit me rwodi apar, lwak ma namba 7 i por pa Bibul, ma rwodi apar gubino wongo ni gumiyo lwakgi bot Papasi, ma obedo namba 8, ma aa ki i 7.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Kede tunge apar ma in oneno, gin rwot apar, ma kombedi pe giyudo piny pa rwot; ento gibiyudo twero macalo rwot saa acel ki le ma. Gin tye ki par acel, ci gibimi twero gi kede teko gi bot le ma. Gin gibibito lweny ki nyathi dyel, ci nyathi dyel bibi loyo gi; pien en Ladit pa ladit, kede Rwot pa rwot; kede jo ma tye ki iye gin ma kilwongo, ki yero, kede ma ber i geno. Ci owaco bot an: Pi ma in oneno, ma nyako me cula obedo i iye, obedo jo, kede lwak mapol, kede oganda, kede leb. Kede tunge apar ma in oneno i iye le ma, gin eni gibikwero nyako me cula, ci gubedone piny peke kede gubedone kuniel, ci gibichamo ringone, kede gibigoyo mac i iye. Pien Lubanga oketo i cwinygi me tyeko mito ne, kede me yie, kede me mi piny pa rwotgi bot le ma, nyaka lok pa Lubanga obityeko. Kede dako ma in oneno obedo kabedo madit en, ma otele rwot pa piny. Revelation 17:12-18.

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Rwoti apar pa United Nations "gamo" me "mi lwakgi me piny weng bot le." Gin tye ki "paro acel," macalo kit ma gi "lokore pire kene ki cwiny acel," i Zabura 83. Ahab onongo obedo rwot pa dogi apar, ma otimo rwom ma pe ki cik me bedo kwede dako me ceto pa Tire i Yesaya 23. Rwom ma pe ki cik pa Ahab ki Jezebel ocake calo rwom ma pe ki cik pa Herod ki Herodias i cawa pa Elija, ma ki nyutu ne calo Yohana Batisita. Herod onongo obedo lamal pa tekwaro Roma, ma i Daniel 7, tekwaro Roma tye ki twene apar. Twene apar ma ocake calo lwak pa Ahab me dogi apar, kacel gi weng gimiyo lamiang bot rwoti apar pa United Nations. Ka Ahab ki Herod giyaro twero pa piny i rwom ma pe ki cik, ticgi onongo obedo me tyeko lwojo lajogi me woko pi dako me ceto pa Tire, ma wero wera ne i agiki pa mwaka 70 me alama.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> "Rwodi, ladito, ki gavana giketo ikomgi cal me Antikristo, ki ginyutu calo dragoni ma ceto me lweny ki jo maleng—jo ma gigwoko cik pa Lubanga kede gi tye ki yie pa Yesu." Testimonies to Ministers, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

Ikare me Cik pa Sande, nyama me piny ojuko teko me loyo calo lobo me rwot ma namba 6 i porofeci pa Baibul, pien con otyeko timo zina kwede Jezebel, ci ocako teko me loyo i United Nations. Ci omiyo piny weng okete cal me nyama ma me piny weng, macalo kit ma gi otyeko timo con ikare me Cik pa Sande i lobo gi.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

> Ci oyayo jo ma bedo i piny ki kit alama me timo ma lamal ma onongo obedo ki twero me timo i wang lebi; kun owaco bot jo ma bedo i piny ni gitye me timo cal pa lebi, ma onongo obedo ki bal pa ligangla, ento odong tye ngima. Kede obedo ki twero me miyo kwo bot cal pa lebi, me cal pa lebi obed waco, kede omiyo jo weng ma pe giyubu cal pa lebi githo. Kede omiyo weng, matidi ki madit, jo macente ki jo ma pe gi cente, libere ki jange, ginongo alama i tunggi acuc onyo i wang wicgi; ci pe ngat mo twero cano onyo cudo, ka pe tye ki alama, onyo nying pa lebi, onyo namba pa nyingne. Nyutu 13:14-17.

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Ahab, Herod, rwodi apar me Roman Empire ki rwodi apar me United Nations gin calo nyoka madit ma woto me lwenyo ki jo maleng, pien kare weng, ngat ma Jezebel rwate iye i kwena aye otimo loro pa jo ma Jezebel lwongo gi jo me bal i yie.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

I kare me yub me piny me cik me Sunday, tye “seven thousand” dano ma gubgi. I Daniel 11:41, “mapol obale.” Gin ma obale ka cik me Sunday obino, gin Laodicean Seventh-day Adventists ma pe giceto pi kare me bal. Namba “seven thousand” nyuto jo pa Lubanga ma odong. Lubanga owaco bot Elijah, i kare me bal me got Carmel, ma nyuto kare me bal me cik me Sunday, ni tye “seven thousand i Israel” ma pe gi wongo cinggi bot Baal. Lapostol Paulo otero lok ikom eni.

> I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

> Ento an waco ni, ‘Lubanga okweyo woko jo pa en?’ Pe obedo kamano. Pien an bene jo Israel, i nyithinda pa Aburahamu, i dul pa Benyamin. Lubanga pe okweyo woko jo pa en ma onongo ongeyo gi con. Pe un ungeyo ngo ma Makwongo waco ikom Elia? Kit ma otime kwayo Lubanga ikome Israel, waco ni, ‘Rwot, gikwanyo kwo pa lajwok mamegi, gilalo tere mamegi; kadi an adong acek, gitye ka yeny kwo pa an.’ Ento ngo ma lagam pa Lubanga owaco bot en? ‘Aguwoko pi an keken jo alufu abiro, ma pe giketo tianggi piny i cal pa Baal.’ Kamen bene kombedi, tye odong manok, malube ki yero me kica. Roma 11:1-5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

Lok “alufu abiro” nyutu lapok pa jo Lubanga; ento kare ma giterogi ki cal iye, myero kicano iye. Lute ma gilupeki piny i nyiko me lobo me cik me Sande obedo lapok pa jo Seventh-day Adventists ma pe giworo, ma kamako anyim kacel gigecegi Babilon pa Laro ma kombedi. I kit marwate me lamalobaro pa Isirayel macon ma atir, ka Babilon ogoyo Jerusalam piny i tyen maromo adek, i tyen me aryo, ne tye lapok pa “alufu abiro” “ludito” “pa lobo” ma kigeco gi.

> And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

> En okobo Jehoiachin i Babulon, kede min rwot, kede di rwot, kede latic rwot, kede jo ma dongo i piny; gin weng en okobo gi ki Yerusalem odhi i Babulon. Jo weng ma tye ki teko, nyo alufu abiro, kede latic me tic kede latic me cal alufu acel, jo weng ma dongo kede ma rwate me lweny—bene rwot pa Babulon okobo gi odhi i Babulon. Rwot pa Babulon omiyo Mattaniah, owad wuonone, obed rwot i kabedo ne, kede oloko nyingne Zedekiah. 2 Kings 24:15-17.

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Ka dong lacoo mapwod me Jerusalem kigolo piny i "piny ocok" me cik me Sande, "peko ma adek bino oyot. Kede malaika me abiro olo opi." Peko ma adek obedo opi me abiro ma malaika me abiro olo. I "cawa" me "piny ocok" me cik me Sande—Islam ojaro!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Kin acel me kit ma madito pa Islam i “woe” me acel ki me aryo, en ada me gin matime con ni kit me lweny pa gi pe rwate ki yore me lweny ma piny otimo con, i kare ma gi tyeko lok me laneneno. Kit gi me lweny obedo goyo i otutwal ki ma pe kigeno. Lok “assassin” ocake ki yore tic pa jo lweny pa Islam i kare meno me gin matime con. Yore gi me goyo nen calo Kamikaze pa Japani i Lweny me Dunia ma aryo. Jo lweny pa Islam gineno ni gibiro tho ka gikwanyo ngat ma gi mito kwanyo. Pien kamano, yore tic ma pol bot jo lweny ne obedo me yube pi tho, ki gicako omor ki hashish mapwod gi goyo, me konyo weko woro me tho piny. Kun gi gicako goyo bot ngat ma gikwanyo, obedo i otutwal ki ma pe kigeno. Kede gen ma giketo i hashish me nongo kit me wi-par ma gimito, kacel ki goyo i mung, omiyo kacako pa lok “assassin” obedo ki kube ne ki lok “hashish”.

The third woe and the seventh trumpet “cometh quickly.”

Peko ma adek ki tarumbeta ma abiro “bino i kare inino.”

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Kakare keken, i nino 22 me October, 1844, Lami pa Muma obino ‘mapatpat’ i Kal pa En. Sister White oyiko ‘mapatpat’ me bino pa Lami pa Muma, me nyutu ni bino pa En obedo ‘ma pe kigeno’. Omiyo ‘bino’ angwen weng ma otyeko pire kene i nino 22 me October, 1844, obedo ma pe kigeno kacel ki mapatpat.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

Parabolo me nyiri apar ma pe gilonyo bi nwoyo pako i kit maber-aber; omiyo bino angwen ma otimore i ceng 22 me October, 1844, myero gin otimore dok i kit maber-aber i goro piny ma en Cik me Ssande. Ka waco ikom parabolo me nyiri ma pe gilonyo, Sister White omedo ki leb ma nyutu dwogo ma peya ki pe kigeno, ma kimiyo calo i goro piny me Cik me Ssande, ma en otimore maber-aber pa ‘Goyo Dwon me Otum’.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> Kit pa ngat nyutu ki peko. Kare dwon ma pire tek oyaro i otum, “Wuneno, lano me nywako obino; wut woko dok keno kwede,” dako ma pe onywako ma nino gi owoto ki nino megi, ki oneno ngat ma otyeko yubu pi gin man. Gin aryo gipongo gi kare ma pe gineno, ento acel otyeko yubu pi peko me riyo; ento acel mapat ononge pe ki yubu. Kit pa ngat nyutu ki lok me kwo. Peko me riyo gicwalo woko rwom madwong me kit pa ngat. Piny marac mo ma ocake pe gineno, onyo tho i ot, onyo peko madwong, tubur mo ma pe gineno onyo peko me cwinya ma matek, gin mo ma kelo cwinya wang ki wang ki tho, gene bi cwalo woko gin ma adier ma tye i iye me kit pa ngat. Binyutu ni tye onyo pe tye yie madier i kwedo ma Lok pa Lubanga owaco. Binyutu ni cwinya tye ka jweyo ki kica, ni mo tye i kongo ki lamac.

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> Kare me temo bino bot dano weng. Wa timo nining ka wa tye i atemo ki atir pa Lubanga? Mac i lampu wa ocuc? onyo wa pud wagwoko gi ka yaro? Wa tye te pi pire tek mo keken kun kube wa ki En ma opong ki kica ki ada? Nyako abic ma pe ocoyo ma tye ki ngec pe gubed me cwalo kitgi bot nyako abic ma pe ocoyo ma pe tye ki ngec. Kit pa ngat myero kiketo ki wa kacel kacel. Review and Herald, October 17, 1895.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

I kare me piny ogoyo pa cik me Sande, United States of America pe dong obedo kingdom ma abiro i porofesi me Bibul. Jo Adventist pa Laodicea aboro alufu ma odongo, ma pe gipiiripeya pi kraisis, gibino nyutu kit ngat ma kipiiripeya pi 'mark of the beast'. Ci Islam obino mako-ki-piny ka pe kigeno, pien "the third woe cometh quickly" ka "the seventh angel" sounds!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

'Bino' angwen ma onongo gitye keken gi otime woko i 22 me October, 1844, ci dok gi dwogo odoco. Bino ma acel onongo onyutu yabo me kwaro, me moko piny lok me Daniel i pot aboro, cend apar adek. En onongo omoko atir kwena pa anjel ma acel, ma opongo ni 'sa'a' me kwaro pa En o aa. Moko piny man nyutu calo 'sa'a' me guro me piny, ma ocako ki cik me Sunday, ci en aye 'sa'a' ma Islam okelo 'kwaro pa En' i tung United States pi kityeko cweyo cik me Sunday.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Lami me lagam ma i Malaki, gin me adek, obino pire tek i tempu ma otyeko keto i kare me mwaka 46, ki 1798 dok 1844, me keto lagam ki “Jo‑Levi” me lok me con pa Millerite. I cawa me otem pa piny me cik me Sunday, lami me lagam obino pire tek me donyo i tempu me lapii ma olwal me jo ma otho ma kigi dwogo bot bedo, me keto lagam ki “Jo‑Levi” me lok me con pa 144,000.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

I kare me orem pa piny pa cik pa Sande, Wod Dano obino bot Wuon me cwako cing i tyeko me Daniel 7:13, macalo ma en otimo i 22 October, 1844; pien i "saa" me orem pa piny tye "dwon i polo" ma giporo ni, "Cing pa lobo man otyeko bedo cing pa Rwot wa, ki pa Kristo pa en; en obi cing pi kare weng ki kare weng. Kacel ludito 24, ma gibedo i anyim Lubanga i kidi gi, gipoto piny ki wanggi, gikwong'o Lubanga, gi waco ni, Wapwoyo in, A Rwot Lubanga ma Twero weng, in ma itye, ki ma onongo itye, ki ma ibino; pien i cwako bot in twero ni ma maduong', ki i tyeko cing."

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

I saa me agudu me piny, ka guro pa En obino, janeno aryo ma ki ocierogi con ki yoo ma gi gigene iye, gin otingo. Dong, macalo dul lweny madwong, gi ket malo i polo, kun otir pa Laodicean Adventist 7,000 gigoyo piny. Ngano ma wic-ber kombedi kany gicweyo ki magugu ma wic-marac. Kirisito dong ocako cing pa En, kede trompet me namba 7 ocweyo dwon; ma bene obedo “woe” me namba 3, ma obino mapat pe ki geno, kun “ogwanga” “gibedo ki kwec, kede kwec pa in obino.”

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

Kwanyo keca pa gweng weng obedo tic me porofet pa Islam; en cako i cawa me lobo obur, ki mede anyim i giko me kare me kica pa dano, kacel ki kom abicel agiki, ma kimiyo ngec i lok ma waco ni, 'keca pa in obino.' I tung i cik me Sunday i United States ki giko me kica, ka keca pa Lubanga nyutu piri i kom abicel agiki, 'the third woe'—cal pa Islam; 'the seventh trumpet'—cal pa Islam; ki 'kwanyo keca pa gweng weng'—cal pa Islam; gimiyo lamal adek me cal ma nyutu ni lok pa 'Kwac me cawa me odii' obedo tyeko me bino pa Islam i cik me Sunday.

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Macalo kwede jo Millerite i cakke, kwena me Midnight Cry obedo yiko pa por ma opoto. I rek pa Millerite, obedo poto pa gintic ma kipooro ni binen otime. I cakke me rek pa Millerite, jo Philadelphia giyaro porgi ma opoto, pien Lubanga oketo lwete i wi bal ma tye i cal me 1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

I muvimenti me Laodikea i agiki pa Future for America, Lubanga pe keken ogobo ki cing pa-En i wi bal. En aye cing pa dano ma ogobo ada ni cawa myero pe dong kitiyo kwede i apulikeshin pa porofeti. Cing pa dano nyutu tic pa dano.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

I yore me agiki pa dul me 144,000, bal me tic ki cawa obedo richo, pien tic ki cawa me lanabi ne dong pe myero tii kwede. Tic ki cawa i kit me richo otyeko tito calo ka Mose oreme pe cito cik pa Lubanga me golo twac pa luti pa en, ki bende otyeko tito calo ka Uzza oreme pe cito cik pa Lubanga me ni keken lapiris obedo gi twero me cwako Sanduuka me Lagam. Pe obedo dwaro pa Rwot ni jo pa Lubanga oti gi tim me richo magi, onyo pe otimo gin ma myero otimi. Richo tye ki lok acel keken: obedo kwalo cik. Mose okwalo cik pa Lubanga me golo twac pa luti, Uzza okwalo cik pa Lubanga me Ka Maleng, ki dul man okwalo cik pa Lubanga me lanabi. Isirael me kare macon kiketo gi jogwoko cik pa Lubanga, ki dul me Advent i cako ne ki i agiki bende kiketo gi jogwoko ada me lanabi pa Lubanga.

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

I peko mamege, Sipora kombedi otyeko otahiri otino laco pa gi keken, ma ocwalo calo nyutu me dwogo i bal ma gin ma otime i yubu man myero ginyutu kombedi pi bal me pe timo, giyweyo keto kare oyab kwede kwena. Dawudi bende onongo nyutu dwogo i bal matek pi tic pa Uza. Ka yubu man oloro ni keto kare i lamal me 18 July, 2020 obedo atir i yo moro, onyo ni en bed dwaro pa Lubanga, ento en dong calo waco ni Mose ki Sipora pe onongo myero gine gwoko cik me Lubanga ma opoyo maber, kede ni Lubanga pe onongo tye ki cwiny pi ka Uza okomo sanduku pa Lubanga. 18 July, 2020 obedo lamal ma pe atir, kede cim ma pe atir obedo cim me kare.

These truths will be explored further in the next article.

Bi bedo kenyo mapol pi gin adier magi i coc me anyim.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> Rwot omii an neno ni kwena pa malaika ma adek myero oceto, ki myero giyabo ne bot lutino pa Rwot ma gi yubu woko, ki ni pe myero oketo iye kare; pien kare pe bino bedo tem dok. An neno ni ngat mogo tye ka nongo moyo cwiny ma pe tye atir, ma aa ki waco kare; ni kwena pa malaika ma adek tye tek maloyo gin ma kare romo bedo. An neno ni kwena man romo ocung i piny pa kene, ki ni pe mito kare me miyo ne tek, ki ni biceto ki teko madit, ka timo tic pa kene, ki bityeko woko macek i bedo ma atir. Experience and Views, 48.

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