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

Buk pa Daniel - Namba 149

The Mystery of God Revealed: Uniting Divinity and Humanity

Misteri pa Lubanga ma kiyabo: Keto kacel kit pa Lubanga ki kit pa dano

Author

Jeff Pippenger

Published

March 21, 2024

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We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Wan tye ka paro kit ma otime con ma kiyaro i Daniel 11:40. Kany wanyutu rek ma i iye pa lok eno, ma yaro kit ma otime con pa tung pa Protestant me lewic pa piny. Wan tye ka tiyo ki keto kacel pa lati aryo pa Ezekiel i 37 macalo yore me nyutu rucu pa Lubanga, ka Kristo keto kacel kit pa Lubanga pa En ki kit pa dano ka malaika me adek obino. Rek ki rek, kwena me rucu pa Lubanga ma John onyutu ni otyeko ikare me dwogo pa opuk me 7, kikobo ne mapat i Laodicea ki Apostol Paulo. Dwoko adaa pa Ezekiel, John ki Paulo rwate ki rucu acel pa Lubanga ma kicoyo iye i kwena pa Jones ki Waggoner i 1888, ma obedo kwena bot Laodicea.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> Pien amito ni ingene kit lweny madit ma atye kwede pi in, ki pi jo ma tye i Laodicea, ki pi jo weng ma pe gineno kom an i ringo; ni cwinygi obed ki kuc, ki giloro kacel i hera, i lonyo weng pa geno ma opong me ngec, i yaro gin ma mung pa Lubanga, ki pa Won, ki pa Kristo; i en ma kikano i mung lonyo weng pa rieko ki ngec. Kolosai 2:1-3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Tic me dwogo kuc bot Lubanga, me keto kacel olwici aryo me kit pa Lubanga ki kit pa dano, ocaki ka lacar me adek obino; ento Paulo tye ka tito pi tyeko me agiki ma opong ducu me keto kacel olwici aryo, ma obedo muk pa Lubanga. En dong nyuto kwena eni macalo kwena bot Laodicea, ma kobino i 1856, ci odwokke i 1888, ci o nongo tyeko ne ma opong ducu i ceng 11 me September, 2001. Paulo bene nyuto tem i kit aryo, ka oyerone muk pa Lubanga, ma onongo onego ogik i cweyo dwang pa opur me abiro. O yabo muk eno i wi ki ring.

> And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

> En aye wii pa kom, ma en Kanisa; en aye cakke, ma obedo acel me odwogo ki bot jo otho, piny ni i gin weng obed en ma loyo weng. Pien Won omerone ni opong weng obed i iye; kede, ka otyeko medo kuc ki rem pa lubanga ne, ki iye odwogo kuc ki gin weng bot kene—ki iye, an awaco, gin ma i piny onyo gin ma i polo. Ki wun, ma kare acel onwang woko ki obedo ludiro i cwinyu pi tic marac ma wuti otimo, kono kombedi obin odwogo kuc ki wun i kom pa ring ne ki otho, me yaro wun obed maleng, pe gininge peko, ki pe ginywako i wang iye—ka wun med i geno ma kiketo iye i pot ki kitero matek, ki pe giyweyo wun ki lacim pa Lok Ber, ma wun onwinye, ki ma kicwalo bot gin weng ma ki yubo ma i bweno pa polo; ma pi eni, an Paulo, kityeko miyo an obedo lati; ma kombedi an arwate i peko ma atero pi wun, ki apongo gin ma pe opong i pek pa Kristo i ringa, pi kom pa iye, ma en Kanisa; ma pi eni kityeko miyo an obedo lati, ki kero pa Lubanga ma kimiyo an pi wun, me apongo Lok pa Lubanga. Kolosa 1:18-25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kirisito obedo wi, ma myero obed ma loyo i gin weng; ki kanisa pa En obedo ring. Kacel, wi ki ring gicoyo calo poko kacel me kit pa Lubanga ki kit pa dano; ki gin mukene ma pire tek bene kityeko nyutu. Lok me kube pa wi ki ring en ni: wi myero obed ma loyo ring. I kom dano, ma kicweyo gi i calo Lubanga, twero ma malo (wi) myero obed loyo twero ma piny (ring). Kacel gi tyeko bedo ngat acel; onyo, i lok me Templo ma Joni myero ometo, gi coyo cal Kabedo Maleng (kit pa dano, ring) ki Kabedo Maleng Madit (kit pa Lubanga, wi). Kit ma gin aryo gityeko luro kacel bedo “ogweng acel”, onyo ring acel, en tic me “at-One-ment.” Paulo mede ni:

> Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

> Pi eni an obedo lati, kakare ki kit me latugwoko pa Lubanga ma omiyo an pi wun, me tyeko lok pa Lubanga; en aye kit me mung ma okano woko aa ki kare mapol ki yot mapol, ento kombedi oyaro ne bot jo maleng pa iye; ma Lubanga omito yaro botgi rwate pa dwong pa kit me mung man i bot jo ma pe Jawudi—ma en aye Kiristo tye i wun, lacim me dwong; en ma wan walul, wagoyo cing i bot dano weng, kacel ki wacweo dano weng i ngec weng; me wek wan weko dano weng otam maber i Kiristo Yesu. Pi eni an bene atiyo matek, alwenyo kakare ki kit me tic pa iye, ma tye timo i an ki twero madwong. Kolosi 1:25-29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Opong maber pa “144,000,” ma nyutu “dano acel acel opong maber i Kristo,” en “misteri pa Lubanga,” ma obedo bedo kacel pa kit pa Lubanga ki kit pa dano; onyo, kaka Paulo owaco ne, en “Kristo i dano,” ma obedo “lakwedo pa dwong.” I kare me pobo Olut me Abiro, misteri meno otyeko. Ka Ezekieli nyutu keto kacel meno, otiyo ki lawi aryo—lawi acel pi duk me tung pa wiye, ki lawi acel pi duk me tung pa piny—me nyutu kube me cal, ma nyutu Tempu ki namba “46.” Lawi me kube me cal me “46,” myero oket kacel ki kube me cal me “220.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

220 obedo alama me kit pa Lubanga ma orwate ki kit pa dano. I 1611 kicwalo Bibul me King James; i 1831 nyutu me acel pa ngec pa Miller obedo; ci anyim ne i 1833 kicwalo ngec en i Vermont Telegraph. Ma i tung 1611 ki 1831 obedo higa 220. Ngec pa Miller obedo oketo medo me ngec ma oa ki i Bibul i kit me cik, ka buk me Daniel oyabore i 1798. I kare me acaki pa 1611, kicwalo coc pa Lubanga; i kare me agiki pa 1831, kicwalo coc pa dano ma ocak iye atir pa Lubanga ma oyabore i 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Nino adek man pe keken gi nyutu mwaka 220, ento bene gi nyutu tugo pa leb me Lebru “Truth”, ma kitye kiyubo kun oketo kacel rek me acaki, me apar adek, ki me agiki me alfabet me Lebru me yubo leb “Truth”. Nyutu pa Lubanga i acaki, ki nyutu pa dano i agiki; ki 1798 nyutu medo ngec ma binyutu dul me dano marac ma gikwero ngec meno, ki kamano gi nyutu rek me apar adek, ma obedo lam me kwanyo cing. Kobo me mwaka 220 eno okete matek i otembo pa malak me acel, ki otembo pa malak me adek omiyo lami me aryo.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

I 1776, kit coc me Lubanga, ma obedo Declaration of Independence, kicwal woko; ci anyim me mwaka mia aryo abicel, i 1996, kit coc pa dano, yani magazini The Time of the End, bene kicwal woko. Kit coc pa dano en, kikwanyo ki medo me ngec ma kicweyo i cawa me agiki i 1989, ma, calo i 1798, kicweyo kobo bot leb me Lubanga ma kityeko yaro kwede ki Declaration of Independence. Medo me ngec i 1996 otyeko nyutu lacen pa America ni obino rwenyo twero ki bedo keken ma ki nyutu i 1776, i kare ma cik me Sande ma bino cok-cok. Man omiyo lacar ma aryo ni namba 220 nyutu kube me me Lubanga ki me dano, ci lacar ma aryo eno kigolo woko kwede sainicha me Truth, kede kityeko yaro ne kwede lacar ma acel i gin mukato pa anjel ma acel, ma acaki, kede lacar ma aryo i gin mukato pa anjel ma adek, ma agiki.

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 bene otero cako me kare me yubu ma otime nyim cako atir pa 'nyama me piny' calo duk ma abicel i porofesi me Baibul. I kare me yubu man, cal me ada dok keken onyutu ki 1776, ma nyutu cako pa United States, ki 1798 ma nyutu cako pa United States calo duk ma abicel i porofesi me Baibul. I tung lac pa cako ki giko pa gin acoya man, 1789 otero 'leta me i tung', ka koloni apar adek gi oyiko Konistitueson. Nino dwe adek magi tyeko nyutu 'waco' pa United States; ki Declaration of Independence i 1776, ki Constitution i 1789, ki Alien and Sedition Acts i 1798. Gin acoya man nyutu mwaka 22, ma obedo taithe onyo 'one-tenth' pa 220, dong bene nyutu cal me keto kacel pa luk pa Lubanga ki dano.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Cal pa eni nyutu lok me mukato pa “beast me piny”, ma kinyutu ni ocako calo nyathi dyang (kit pa Lubanga), ki tyeko calo joka (kit pa dano). 1776 ocako ki “Declaration of Independence” ma nyutu kit pa Lubanga, ki “Alien and Sedition Acts” bene nyutu kit pa dano; ki i cawa 22 ma onongo odonyo anyim i cako me teko pa “beast me piny” macalo duch me 6 i poropheti pa Bibul, loki ki aa ki nyathi dyang bot i joka kimiyo yubu calo.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Cako me mwaka 2,520 me kumu ikom Dul me Yuda ma i tung piny tye otuko ki cako me mwaka 2,300 malube ki Daniel 8:14. Goyo i piny ot pa Lubanga ma maleng ki lwak i Yuda ocako i 677 me anyim Kiristo (BC), ki lok pa laporofeta me mwaka 2,300 ocako lacen but mwaka 220 i 457 me anyim Kiristo (BC). Lathi pa Dul me Yuda ma i tung piny tye otuko ki alama me 46 pi Dul ma i tung bor, ki bende tye otuko ki mwaka 2,300 kun otuk me 220.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Paulo owaco ni en latic me yore me lalo tic pa Lubanga, kadi oketo tito ni yore mane en latic me iye obedo siri pa Lubanga, ma en Kristo iye—tumaini pa madwong. Dok en odukar adiera man ka conyo bot Timoteo.

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Kede pe ki rucwiny, madwong tye gin ma pe ngene me bedo maleng: Lubanga otyeko nyiso pire kede i ring, ociko atir i Tipu, onene ki malaika, gi tito ne bot jo ma pe Yawudi, gi geno ne i piny, gi cwako ne malo i dwong. 1 Timoteo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Kany Paulo owaco ni gim ma pire tek pa bedo maleng en ni Lubanga onyutu i ringo dano. Lubanga en wii, ento ringo en ring. Gim ma pire tek pa bedo maleng en ni Kirisito tye i ngat ma geno; en rwom pa kine pa Lubanga ki kine pa dano. Paulo bende tiyo ki ranyisi pa nyom calo ma Hosea otimo.

> For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

> Pien wan tye luny me kom pa en, me ring pa en, ki me chogo pa en. Pien pi man lacoo obin weko wone ki mine, obin rwate ki dakone, ki gi aryo binen bedo ring acel. Man obedo gin me mung madit; ento an atye ka waco ikom Kirisito ki Kanisa. Efeso 5:30-32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

I chapta 37, kare ma Ezekiel nyutu laloc me nino me agiki, ma en laloc ma kicako odoco kwede jo ma kinyuto calo 144,000, omiyo cal me keto but me cwak me yat aryo. Gin cwak me yat aryo meno, rek lubo rek, tye ki cal me nywako ma kityeko yiko i lok pa Hosea ki pa Paulo. Ka kiceto but gi, pe gibed dong piny aryo, ento piny acel, matwal.

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

> An abicweyo gi bedo piny acel i piny ma i gode pa Israel; rwot acel obedo rwot pa gi weng; dok pe gubedo piny aryo, onyo dok pe giywayo ki i lobo pa rwot aryo keken. Dok pe gubipoto piregi ki jogi, onyo ki gin ma kwer, onyo ki richo megi mo keken; ento abi kao gi woko ki i gwenge megi weng, ma i iye gubet richo, ki abipwoyo gi; omiyo gubedo jo na, ki an abedo Lubanga pa gi. Ezekiel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Gamo me kelo kacel ma Ezekiel nyutu kare ma gubedo dong kacel, pe dong gitimo peko, ka gopwange, ka Lubanga obedo Lubanga meregi kende, kede ka gitye ki rwot acel kende. I dwe me Okitoba 22, Lacoo me Kavunanti obino nining i templo me "pwang'o" jo pa en. Obino me yaro lwak, ma jo me lwak en, malubo Petro, gubedo lwak pa jadolo ki rwodi. I nino en acel bene, laco me nyom obino i yubu me nyom, ma en obedo misteri ma Paulo ki Hosea ginyutu, ma nyutu kamako kacel me kit pa Lubanga ki kit pa dano. Yohana nyutu ni misteri, ma Paulo nyutu calo "Kristo iyu, twero me utukufu," obit otum i cawa me kobo lok pa malaika me abiro.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ento i cawa me dwon pa malaika me abic aryo, ka obedo cako ogolo dwon, myero myeo pa Lubanga obed otyeko, macalo kaka osewaco bot laticne, jonabi. Revelation 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Lakica me abiro obedo “woe” me adek, ma obino i ceng 11 me dwe me September, mwaka 2001. Lakica me abiro ocako yubo dwon kun lakica me adek obino i hitoria me mwaka 1844, ki anyim; ento “rebelyon” me mwaka 1863 ogengo tic ni pe ogik. Lakica me adek obino, ci tulupeta me abiro ocako yubo dwon dok i ceng 11 me September, mwaka 2001; ci ceng man “Rukuc pa Lubanga” onego “ogik.” “Rukuc” man obedo cobo me kit pa Lubanga ki kit pa dano, ma omiyo 144,000, ma ci gubedo bendera pa Lubanga ki lwak pa en. Pi apoya man, chapta 37 me Ezekiel ocako ki kwanyo Ezekiel i tyen me luny ma otho ma oyoto. Luny gini ginyutu Adventism pa Laodicea i ceng 11 me September, mwaka 2001; ci pi apoya man Paulo ocoyo Kwena Maber pa en me “Rukuc pa Lubanga” bot jo Laodicea.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> Pien amito ni ingene kit lweny madit ma atye kwede pi in, ki pi jo ma tye i Laodicea, ki pi jo weng ma pe gineno kom an i ringo; ni cwinygi obed ki kuc, ki giloro kacel i hera, i lonyo weng pa geno ma opong me ngec, i yaro gin ma mung pa Lubanga, ki pa Won, ki pa Kristo; i en ma kikano i mung lonyo weng pa rieko ki ngec. Kolosai 2:1-3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Man bende en lok me yaro ma Sista White oketo kacel ki chogo me Ezekiel ma opoth ma otho.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> Ento pe keken rwate pa gagi ma ojara tye i kom lobo, ento bene i kom jo ma ogwede kwede lamac madwong; pien gin bene calo gagi me pieng. Gi tye ki cal pa dano, ki yubo pa ringo; ento pe gi tye ki kwo me roho. Ento rwate pe weko gagi ma ojara keken ka gityeko lubo gi kacel me miyo gi cal pa dano; pien pe obedo maber keken ni ocoye maber pa lwet ki kit pa ringo. Myero puk me kwo omiyo kwo i ringo, wek gi ocung maber, ki gicako tic. Gagi man ginyuto ot pa Isirayel, kanisa pa Lubanga, ki gin ma kanisa tye kigeno iye en twero me miyo kwo pa Roho Maler. Rwot myero opuko i wi gagi ma ojara, wek gibed kwo.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> Roho pa Lubanga, ki twero ne ma miyo ngima, myero obed i dano weng keken, pi jami weng me roho obed i tic. Labongo Roho Maleng, labongo pum pa Lubanga, cwiny oceto, ki golo ngima me roho. Dano mapol ma pe gitye ki ngima me roho, nying-gi tye i kitabu me nying pa kanisa; ento i Kitabu me Ngima pa Lamb, pe tye nying-gi. Gutwero medo kacel ki kanisa, ento pe gubedo pire tek ki Rwot. Gutwero bedo gipire tek i timo kit tic mo keken ma kimiyo-gi, ki giponge calo dano matye ngima; ento mapol tye ikin gin ma ‘itye ki nying ni itye ngima, ento itho.’

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> Ka pe tye dwogo ma ada-ada pa cwinya bot Lubanga; ka pe puk me Lubanga ma miyo kwo omiyo cwinya obed i kwo me lamo; ka pe jo ma yaro ada gubedo kityo ki yore ma ki nywolo i polo, pe gi nywolo ki tuno ma pe balo, ma tye kede kwo ki bedo nining. Ka pe gi geno bedo maber pa Kristo calo gwoko-gi keken; ka pe gi kwano kit pa En, gi tic i lamo pa En, gibedo tutwal; pe gicwalo dago pa bedo maber pa En. Jo ma otho mapol gi kato pigi calo jo matye kede kwo; pien gin ma tye katico pi gin ma giyero “gwoko kwo” ki kit ma gi mito keken, pe Lubanga tye katic iye me miyo gi mito ki timo gin ma cwiny pa En mito maber.

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> Rupur me cok ma opwot ma Ezekiel oneno i vishon nyutu maber dul man. Review and Herald, January 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Lok me Laodicea onongo ki nyutu bot Adventism pi acaki i 1856, kadong en obedo kare acel keken ma Rwot oyabo ler ma tye ka mede wot anyim pa ‘seven times’ me Levitiko chapta 26. Lok me 1856—ma oromo lok me iyie ma cwalo pi dwogo cwinya, ki lok me woko me poropheti—gireme ne i 1863. Lok me Laodicea me misteri me ‘Christ in you, the hope of glory’ onongo gityeko dwoko odoco i 1888 ki Ladit Jones ki Ladit Waggoner; ki Dako White bene ogamo ni en lok bot Laodicea.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Rek i tung rek, kit 37 me Ezekiel cako ka Ezekiel ocwalo i cwinya wot i 11 me dwe me September, 2001, kun omiyo odonyo neno Adventism pa Laodicea, ma gi otoo i richo ki gicobo cik. Ki waco botone ni obicwalo lok pa lanabi aryo ma pe acel. Lok ma acel omiyo gin oketo kacel, ento cinge pud otoo. Lok pa lanabi ma aryo cwalo ni lok me “poyo angwen” opuk kwo i mifupa. Lok me poyo angwen obedo lok me keto alama me kigo pa 144,000, ma nyutu ni malaika angwen gi tye ka yaro poyo angwen. Sista White nyutu poyo angwen calo “farasi ma kica”, ma tye ka temo me yue woko, pien ki tye ka yaro ne. Farasi ma kica pa Islam tye ka temo me yue woko ki kelo tho ki bal madwong i yore ne, calo ma otimo i 11 me September, 2001; ki obiyweyo woko dok coki ka cik me Sunday bino oko oko.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Lok en kelo gi ma otho i lweny acel ma tye i tunggi. Lweny acel en gitero ni obed i tunggi i dwoko lok pa malak me abiro; pien i nino pa dwon pa malak me abiro, misteri pa nyome pa 144,000 kwede Kiristo obi otyeko.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Ci kimiyo Ezekieli oneno omoko-kacel pa lapii aryo ma gibedo piny acel. Lapii aryo mago gin piny pa rwot me anyim pa Isirael, ki piny pa rwot me anyen pa Yuda, ma gimokore kacel i agiki pa kare me gicwalogi piny megi pi higa 2,520, ka gibedo piny acel. Agiki pa gi kelo templu me chuny, ma kiketo calo higa 46 i acaki ki i agiki pa cawa me gicwalogi piny kacel.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

> ‘I okinyi macok coki gi ocako oa i piny ma pe tye jo pa Tekoa; ka gi tye ka oa, Jehoshafati ocungo owaco ni, “Winye an, Yuda, kede wunu joma odak i Jerusalem; geno i Rwot Lubanga wunu, ubino nyutu; geno lanabi me en, ubino timo maber.” 2 Kronika 20:20.’

> ““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

> Gen i Rwot Lubanga pa wun, omiyo ubedo rwate; gen i lanen pa en, omiyo ubimed maber.

> “Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

> Yesaya 8:20. 'Bot cik ki bot lagam; ka pe gi waco matir ki lok man, pien ler pe tye iye gi.'

> “Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

> Coc aryo kityeko keto kany anyim jo pa Lubanga: tere aryo me bedo maber. Cik ma Jehovah keken owaco, ki Lamo me lanabi, obedo kome aryo me ngec pa wic me tero jo pa En i jami weng me kwo. Deuteronomy 4:6. ‘Man en ngec wun ki ngeno wun i wang jogi me lobo, ma gubino waci ni, En aye, jo me piny madwong man obedo jo pa wic ki jo ma tye ki ngeno.’

> “The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

> Cik pa Lubanga ki Roho pa Porofesi wot kacel me tero kanisa ki me mii ne tam, ka kare mo keken kanisa onongo ogamo man ki winyo cik pa En, ci kicwalo Roho pa Porofesi me tero kanisa i yo ma atir.

> “Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

> Revelation 12:17. "Ci dragon otyeko kwero dako matek, ci odonyo me lweny ki lut pa iye ma odong ki woko, ma gi gwoko cikke pa Lubanga, ki gi tye ki lamal pa Yesu Kristo." Porofesi man nyutu cwec ni kanisa ma odong ki woko obi woro Lubanga ikom cik ne, ci obitye ki mio me porofesi. Winyo cik pa Lubanga, ki Roho me porofesi, kare weng gi aye ma otyeko mi rweny jo pa Lubanga ma atir; ci pol kare, temo tye ikom nyutu ma tye kombedi.

> “In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

> I cawa pa Jeremiah, jo pe gipenyo ikom lok pa Mose, onyo pa Elija, onyo pa Elisa; ento gipenyo ka gikwero lok ma Lubanga ocwalo bot Jeremiah nyaka teko ki twero pa lok eno oŋwec woko, ci onongo pe tye yot mo, pire keken obedo ni Lubanga ocwalogi i tongo.

> “Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

> Kamano keken, i kare pa Kristo, jo onongo gi ngeno ni lok pa Yeremia en atir, kede gi loyo cwinygi me geno ni ka onongo gubedo i kare pa kwarogi, gubinemako lok pa en; ento i kare acel keken gikwero lok pa Kristo, ma lajogi weng onongo gicoyo bot en.

> “As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

> Ka kwena pa malaika me adek ocake i lobo, ma pi nyutu cik pa Lubanga bot kanisa i opong maber kacel ki twero, lagam me porofesi bene icek odwogo odok. Lagam man otiyo but madit tutwal i tedo kacel ki cwalo nyim pa kwena man.

> “As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

> Ka lwak i paro ocake i kom nyutu me Coc pa Biblia ki kit pa tic, ma kiteno me poyo yec pa jo yec i lok ki kelo bedo ma pe kacel i tic, Roho me Poropheti dong kare weng olero kit ma eni. Dong kare weng, okelo bedo kacel i paro ki kuc i tic bot dul pa jo yec. I kare weng me bal madongo ma ocake i yubo pa lok ki i med pa tic, gin ma odogi maber ki Cik pa Lubanga ki Ler pa Roho me Poropheti gi oloyo, ki tic omedo maber i lwete gi. Loma Linda Messages, 34.

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