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# The Book of Daniel - Number One-Hundred and Thirty-Three

Buk pa Daniel - Namba 133

Unveiling the Prophetic Tapestry: Insights into the Sealing Time of the 144,000

Nyutu atir gin ma kiketo pire tek me Nabii: ngec me yieko i kom kare me keto cim pa 144,000

Author

Jeff Pippenger

Published

March 13, 2024

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All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Jonabi weng gi yee ki ceke, kede weng gimiyo lagam ma pimo maler ikom agiki me piny maloyo nino ma gi onongo obedo iye. Lagamgi myero kitim kwede i kare me lok me jonabi i cawa me gumo pa 144,000, pien kany aye ka poko pa nyutu keken obedo. Aisaia, i chapta 6, i nyutu kigiweko ne neno i Kabedo Maleng Tutwal, i cawa me gumo pa 144,000, kany obineno dwong pa Lubanga. Wan ngeyo ni en obedo manyim ceng 11 me September, 2001, pien owinyo malaika i vesi 3 gicwalo ni piny dong obedo opong ki dwong pa Lubanga.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> Ka Lubanga onongo obino cwalo Isaiah ki lok pa En bot jo pa En, en ma acel oweko lanen pa En onen i neno i Kabedo Maleng ma Maleng i wang ot pa En. Nining, bur me ot ki doti ma i iye me ot calo golo malo onyo ki dwogo woko, ci oweko ni onen i iye, i Kabedo Maleng ma Maleng, ka cengi pa lanen keken pe onongo twero donyo iye. I anyim pa en oneno Jehovah obedo i kom me rwot ma obor ki golo malo; ki ducu pa En opongo ot weng. I bot kom onongo tye serafim, calo lugwoko i bot Rwot maduong; gi onyutu ducu ma orwategi. Ka wer me yeyi magi ogoyo i dwon mapiny me lworo madwong, tigeng me bur opuru, calo ka kigoyo ki poyo lobo. Ki lepi ma pe ocobo gi richo, malaika magi oweto yeyi pa Lubanga. ‘Maleng, maleng, maleng, obedo Rwot me lweny,’ gi waco; ‘lobo weng opongo ki ducu pa En.’ [Nen Isaiah 6:1-8.]

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

> Serafim ma tye i tung kom pa Rwot opong' kede kwac me yub ka gi neno duŋ' pa Lubanga, dong pe i cawa mo keken gi neno pire kene ki wero. Pak gi tye bot Rwot pa jo-lweny weng. Ka gi neno ikare ma bino, ka lobo weng obiponge ki duŋ' pa En, wot me wero me ogolo lweny cwalo bot acel bot acel i dwon ma lamal, 'Maleng', maleng', maleng', En Rwot pa jo-lweny weng.' Gin ocwec keken me miyo duŋ' bot Lubanga; ka gibedo i wang' pa En, i iye yen pa En me yweyo, pe gi mito mo mukene. I cogo cal pa En, i timo dwaro pa En, i pako En, dwaro gi ma madwong' loyo obedo otyeko. Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Ka rwate ki Yesaya, lanabi Ezekieli bene onongo otye ki kica me neno iye Kabedo Maleng ma loyo weng. Lok me neno pa Ezekieli ocako i chapta acel, vesi acel.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Obedo ni, i higa me 30, i dwe me 4, i nino me 5 pa dwe, ka an atye i tung’ jo ma kicono i but odok pi Chebar, polo oyabore, ki an oneno yabe pa Lubanga. Ezekiel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Neno pa en mede i chapta mapol, kede obedo mede pa neno acel keken i chapta 8 ki 9, ma nyiso keto cing pa 144,000. Wa ngeyo man ki tesitimoni pa en ma kiketo maber.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> I higa ma abicel, i dwe ma abicel, i ceng ma abich pa dwe, ka an obedo i ot an, ki ludito pa Yuda gubedo i wang an, lwet pa Rwot Lubanga otur kany i an. Ci aneno ni, obedo calo raco pa mac; ki bot lutuye pa en i piny, mac; ki bot lutuye pa en i malo, calo raco pa ler, calo rangi pa ambara. En oyaro cal pa lwet, ocwako an ki yagi me wi an; Lamo oyemo an i tung lobo ki polo, okelo an i rweny pa Lubanga i Jerusalem, bot olut ma i iye ma neno i tung malwo; kany obedo kabedo pa cal pa kweg, ma kelo kweg. Ci, dwong’ pa Lubanga pa Isirayel obedo kany, calo rweny ma aneno i wang lobo. Ezekiel 8:1-4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Lawi me dyer aboro ki dyer abongwen ma nyutu dul aryo ma gityeko yubo i kare me keto cal me jo 144,000, obedo, “calo lawi ma” Ezekieli oneno “i piny matir.” Lawi ma oneno i piny matir kinyutu ne i dyer adek.

> And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

> Lim pa Rwot onongo obedo kon i kom an; ci owaco bot an, “Chung, wut woko i lobo malal, ci abi waco ki in kanyo.” Dong acungi, ci awot woko i lobo malal; ci, nen, dwong pa Rwot ocungi kon, macalo dwong ma an oneno i but aora pa Chebar; ci apoto i wii piny. Ezekieli 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Neno pa Ezekiel me "piny ma opol" obedo calo "duŋ ma" Ezekiel "oneno iring kwer Chebar," ki en aye neno me chapta 1, vesi 1. Neno me keto lacim i chapta 9, ki neno me "piny ma opol," gin mede me neno me kwer Chebar keken. En neno me duŋ pa Lubanga i Kabedo Maleng Mapol, i cawa me keto lacim pa 144,000, calo neno pa Isaia. Neno pa Isaia onongo nyutu tic pa Lubanga me cweyo lacwal i cawa me keto lacim, ki i chapta 2 ki 3, Ezekiel nyutu tic acel meno maber mapol maloyo pa Isaia, pien onongo nyutu calo lacwal ma myero ocwalo kwena bot Adventism pa Laodicea, ki pi me nyutu kwena ma myero ocwalo bot jo ma pe gimito ma gitye ka gikwanyo gi woko, Ezekiel kimiyo cik ni omame buk matin, ma nonongo tye i cing pa malaika ka malaika oromo piny i September 11, 2001.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

> Dok en owaco bot an ni, Wod dano, cham gin ma iromo nongo; cham buk man, ci i wot i waco bot ot pa Isirayel. An ayabo wange, en omiyo an acham buk meno. Dok en owaco bot an ni, Wod dano, wek it mamegi ocham, ci iponge itok mamegi ki buk man ma amiye. Cing an ochami; en obedo i wange calo oywete pi yota. Dok en owaco bot an ni, Wod dano, i wot, idoci bot ot pa Isirayel, i waco botgi kwede lok na. Pien pe an ocwalo in bot jo ma lebgi pe inge ki leb ma tek, ento bot ot pa Isirayel; pe bot jo mapol ma lebgi pe inge ki leb ma tek, ma pe itwero paro lokgi. Adier, ka onwongo acwalo in botgi, gine bino winyo in. Ento ot pa Isirayel pe bino winyo in; pien pe bino winyo an: pien ot pa Isirayel weng gi cwer i wi ki gi cwiny matek. Nen, acweyo wang mamegi obed ma tek i kom wangegi, ki lacwe mamegi obed ma tek i kom lacwegi. Calo kidi ma tek maloyo kidi me flint acweyo lacwe mamegi: pe iworo gi, pe imer pi wangogi, kadi bedgi ot ma wolo.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

I Baibul, Gentile obedo lajen, kede lajen waco lok pa lajen. Ezekiel kicwalo ne bot ot pa Israel me kombedi, ma i kare me sealing obedo Laodicean Seventh-day Adventist Church, ma ki tye ka golo woko. Lok ma tye i kare me sealing pa 144,000 obedo pi kanisa pa Lubanga, ma mukwongo ki-judge-gi, ci dong i cik me Sande ma bino cok, dwon aryo me Revelation chapta apar aboro kwayo jo pa Lubanga ma obedo jo lajen aa woko ki Babylon. Ka Isaiah, i chapta abicel, tye ka nyuto pi jo ma gicamo lwongo me cwalo gi bot ot ma gicen wii kwede lok pa Laodicea, kigwoko ne dong ni gin jo ma, ka gi neno, pe giyudo ngec; ka gi winyo, pe giginyo. Isaiah oketo i coc kit acel madwong mane Yesu owuoyo ki bot Isaiah, chapta abicel, ka otyeko keto kit acel en bot jo Yudeo ma gitye ka pejo, ma kigolo gi woko i yore pa Kristo.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

I chapta 12, Ezekiel bene tiyo ki leb keken keken; ci dong keto chapta 12 keken i kare me keto cal pa jo 144,000.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Lok pa Rwot bene obino bot an, owaco ni, Wod dano, in ibedo iyie ot ma cwinygi tye matek, ma gi tye ki wang me neno, ento pe gineno; gi tye ki tunge me winyo, ento pe gwinyo: pien gin ot ma cwinygi tye matek. Ezekiel 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekiel 12 nyuto kare me cingo pa jo 144,000, ci ka timo kamano en obedo ka dongo lok ikom kwena ma pe adier me kot me agiki ma gicwalo jo i mwenge pa Efirayim ma gitye rwote i jo Jerusalem, jo i mwenge ma pe gitwero soma buk ma kicingo. Kwena gi ma pe adier me kot me agiki tye katic ki keto neno me lanen me Lok pa Lubanga i anyim maber.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

I 3 dok ki 15, Ezekieli omiyo cik me nyuto ni jo Lubanga obino wot i cakke i Babulon. Cakke i Babulon nyutu cal me cik me Sande ma dong obino cok coki, ci i 16 dok ki 20, oketo nying lacwe madongo ma obedo kede lubo woko bur ma ocake i kar me gwec pa piny madongo, ma en aye cik me Sande ma dong obino cok coki. Rwom me bedo i gweng i kar me poto madongo eno kany ki nyutu gi, ci i 21 dok ki 28, watye ki but pa coc ma kinongo ni obedo adieri me kombedi i gin ma con pa jo Millerite. But pa coc eni kiwaco ne lok i lok i The Great Controversy i tito me gin ma con pa jo Millerite i buk.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lok pa Rwot obino bot an, owaco ni, “Wod dano, en ngo lok me iwaco ma un tye kwede i piny Israel, ma uwaco ni, ‘Nino gityeko bedo lamal, kacel ki neno weng pe tye ki timo?’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Abi weko lok me iwaco man obed otum; pe bi dong timito ne calo lok me iwaco i Israel; ento igi waci ni, “Nino tye tung keken, kacel ki timo pa neno weng.”’ Pien pe dong bi bedo neno ma peke onyo kwanyo me lapeny ma gobo cwiny i iye ot pa Israel. Pien an aye Rwot: abi waco, kacel ki lok ma abi waco obibedo; pe bi dong lamal: pien i nino mamegi, aa, ot pa bayo, abi waco lok, kacel abi timo ne,” owaco Rwot Lubanga. Lok pa Rwot dok obino bot an, owaco ni, “Wod dano, nen, gin pa ot pa Israel waco ni, ‘Neno ma oneno obedo pi nino mapol ma piny aa, kacel owaco pi cawa ma tye i anyim maber.’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Lokna mo keken pe dong bi lamal, ento lok ma abiwaco abedo,’ owaco Rwot Lubanga. Ezekiel 12:21-28.”

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Lok me “pi ma i agiki” ma pe adier, ma kicwalo i cawa me miyo ranyisi pa 144,000, waco ni, “ceng gu ocwer leng, ki neno weng pe pinyore.” En aye, pe obedo ni lami lok ma kiromo gi calo Moses, Elijah, Ezekiel, Isaiah ki John, lok pa gi pi dwe 18, 2020 pe opinyore? Lok pa Adventist ma Laodicea i cawa meno en ni, “neno ma oneno en pi ceng mapol me bino, ki obi loko pa cawa ma tye niningo.” I gin meno, pe neno weng kende binen pinyore, ento lami lok myero owaco bot ot pa Israel me cawa man ma orem, “Ma Rwot Lubanga owaco ni,” “Abi miyo” nyig lok “ma pe adier” pa Adventism me Laodicea “obed otum.” Wacogi ni, “Ceng gu tye i lwet, ki tim me neno weng bitime.” “Lok pa an pe dong ocwer leng, ento lok ma awaco bitime, owaco Rwot Lubanga.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Lok pa Laodikia mito ni myero lok nyutu ni nino tye macokcoki ma ka tim pa lawi weng bi time, kede nino meno gin nino me goyo ranyisi pa 144,000. Ladit me lok man pe myero walokke obedo eni ni, Lubanga ngolo lok matwal ni i “nino” meno, ma nyutu kare me goyo ranyisi, obimiyo “lawi mamegi ma peke ber,” “divination me yubu” mamegi, ki “magero mamegi ma pe adier” gicung. Lubanga omiyo lok mamegi me “kot me agiki” ma pe adier ocung mapwod pe “cik me Sunday” obino lacen, pien en aye omiyo ocung i nino ma en tye kwedo. Omiyo ocung, kun oketo adier pa lok ma adier me “kot me agiki,” ka bene ocweyo malo gin ma kiyero bedo ranyisi i kare me bino lacen pa “cik me Sunday.” Gin ma kiyero gene, gigi ki goyo ranyisi mapwod pe “earthquake.”

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Kit mukene ma En timo me juko lacot ma peke ki ada, pa lok me pac me agiki ma peke, en aye bino pa kwac pa Lubanga ma pe gikecone, ma tye ka medore ki dwong, ma bino calo nyutu madwong bot nyithindo pa otela; ento gin buto pa lok keken ma nyithindo pa rwom gibedo dong tye ka waco con. Kare me con ma wa tye ka donyo iye dong tye ka bedo ki wang kwac pa Lubanga. Kwac magi kijaro gi odoco odoco i Lok pa Lubanga, kacel ki kare me keto alama, ma ocako i ceng 11 me September 2001, en aye can ma myero vishon weng, kacel ki vishon pa kwac pa Lubanga, gubino kato iye; pien Lok pa En pe opoto peke.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

I coc ma con wanyuto ni chapta adek ma mokwongo i Buk me Daniel gi nyutu kwena pa malaika adek i Buk Adyero chapta apar angwen. Chapta aryo obedo kwena pa malaika aryo, kono bene obedo cal me nyutu tem aryo i kare me keto cing. Tem mokwongo obedo chapta acel, kede obedo tem me chiemo, ka dano yero chiemo pa polo onyo chiemo pa Babulon. Chapta aryo, ki nyutu ne ki ada ma ocip i nino pa Nebukadneza me cal me liguru, ma gin lobo pa rwot.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniel 2 nyutu tem me cal pa lebi ikare me keto lanyut pa jo 144,000, kede obedo ki ngec ma kiweko piny, pien Nebukaduneza pe onongo romo dwogo ikom wii neno ma oneno i nindo. En nyutu adiera ma kiweko piny, ma kinyabo i lok pa con pa jo 144,000, kede adiera ma kiweko piny ikom piny me Rwotgi me porofesi pa Bibiliya ma ginyutu i cal. Obedo tem me kwo onyo tho pi Daniel kede jo adék ma gi tye gi cwiny maber, ki bene pi jo ngec pa Kaldea ma gicam i can pa Babulon.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White kimiyo ne nyutu ni cal pa le bi keti “mapat ki tyeko me kica, pien en aye tem madwong pi jo pa Lubanga, ma kun aye, kit ma gi bi bedo kwede i kare matwal bi kicimo.” Kwena ma ocano pa Nebukaduneza nyutu tem meno. Ada ma ocano pa cal, ma kityeko nyutu ne i cawa man, ka yore me timo pa rweny weng dong pe kiyaro, en ni Yesu, calo Alfa ki Omega, i nyutu ma acakki ki ma agiki i lok pa lanenyo me Bibul pi lobo pa rwot, onyutu ni le me aboro obedo pa abiro.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Lewic ma me 8 i Buk me Ngec ma Yohana oneno, kapita 17, ma obedo ki i 7, obedo twero pa Papa ma kikwayo dok i kom piny; kede gin matony ma i piny loyo ma kityeko walo obedo ni, ka United States tero cal me lewic i piny man, bende obinyutu kit me 8, ma obedo ki i 7. Ladit pa piny ma me 6 ki cako ki cawa me agiki i 1989, ma obedo ladit ma lac ma ocoyo lobo weng pa lagoi, oywako bal me tho me politika i cing pa jo globalist ma progresivu, ma wok, ma libaral i 2020, ka twol pa Republican ogweo i yoo ki lewic ma pe gineno Lubanga me Buk me Ngec ma Yohana oneno, kapita 11.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Ikare acel keken, dul pa malaika ma adek oyabo lac ma kelo tho i nino 18 me dwe July, 2020, ki cing pa ensolo ma pe geno Lubanga me buk Revelation chapta apar acel. Dul eni onwongo kibedo keken ki Laodicean Seventh-day Adventists, ki i 2023, dul onwongo oyaro malo macalo dul pa Philadelphian pa malaika ma adek. Ruoke aryo weng ogolo gi i tho i 2020, ki ruoke aryo weng ochung malo i cok nino adek ki abor me alama. Cweyo cal me politike pa ensolo obedo rwom pa Kanisa ki Gavumenti i United States, ki ensolo ma gi cweyo cal pa en i nino me agiki, en aye ensolo ma aboro, ma obedo i iye abiro. Ka cal pa ensolo otyeko cweyo i United States, obin bedo ki kit me poropheti acel ere pa ensolo ma aboro pa Loma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Ka tem pa cal pa lebi otyeko ikom nywiny pa Protestanti ma atir, jo ma gineno adiera me porofeci ma ki kube kwede yubo pa cal pa lebi i nywiny aryo pa lebi pa piny, gibicobo ki cal pa Kristo pi kare ki kare. Virijini ma bwoli ma ogamo nene ma pe tye ki ber ki me guro cwiny, gibiyubo cal pa lebi pi kare ki kare.

> “It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

> En aye man ma lanabi Ezekiel oneno, ka i wang’e ma opuk kiloko cal ma nyutu Teko ma oyiko tic pa rwodi pa piny. Wiil ma kicobo iye gi iye, gikweyo gi joma tye kidi angwen. I malo loyo gin weng man, ‘obedo cal me kom pa rwot, i nen calo safaya; ki i wi cal me kom pa rwot, obedo cal me kit ngat, calo ka dano.’ Ezekiel 1:26, RSV.

> “The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Gwil magi, ma ka i wang neno me acel gicalo calo kicel pien orumu gi tek, ento gicako woto ki rwate maber. Lacar me polo gitye ka ywayo gwil mago. Tim me dano ma orumu tek tye i twero pa Lubanga. I tung lweny ki wiyogi me dul, En ma obedo i wi Kerubim dong tye ka longo tic me piny man. Bot dul keken ki dano keken, Lubanga omiyo kabedo i karo madit pa En. Tin dano ki dul, ki cwayo megi, gitye ka yero gin ma bi bedo pa gi; ento Lubanga dong loyo weng pi tyeko dwaro pa En.

> “The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

> Lok me poroc ma ‘An Atye’ madwong omiyo i Lokne ginyiso wa kam ma wa tye i wot me cawa. Jami weng ma poroc owaco anyim nyo i kare ma kombedi, kityeko coyo gi i pot buk me gintimore con; ento jami weng ma pod obino, obin otum i tero ne.

> “The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Alama me kare nyutu ni wan tye ka cung i wang ot pa gin matime ma dit ki ma matek. Gin weng i piny wa tye ka tur. Lakony wa, Yesu Kiristo, okobo lok me poropheti pi gin ma myero obed i anyim bino pa En: “Un bi winyo pi lweny ki ngec me lweny... Kacoke bi cung i kacoke, ki kom pa rwot i kom pa rwot; bino bedo kec, ki twol, ki piny bi obongo i kabedo mapol mapol.” Matayo 24:6, 7. Rwodi ki lalo-cik gineno ni gin ma dit ki ma golo cika tye ka bino time—ni piny tye i but bal madit matek ma pire tek.

> “The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

> Baibul, en keken, omiyo neno ma atir ikom gin matime ma bino, ma dong gitye ka weko olwolgi anyim; rwom me bino gi omiyo piny oyuti, kede cwinya pa dhano ogolo teko pi baya. “Nen, Rwot obibalo piny kede obimeko obed ma pe ngat tye iye, kede obicuku wang piny kede obiyawai jo mabedo iye.” “Pien gikwanyo cikke, gikwanyo yubu, gibolo kwer ma pe ogiko. Ka pi ango magi, lapii ocamo piny, kede jo mabedo iye giromo peko pi balgi.” Aisaia 24:1, 5, 6, RSV.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

> Aii! Pien cawa meno obedo madit tutwal, ma pe tye gin mo calo ne; en keken kare me peko pa Yakobo; kono obigolo woko ki iye. Yeremia 30:7.

> “’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

> ‘Pien in ose keto Rwot, ma en libat nininga—Rwot ma Malo—calo kabedo mii; Pe gimarac mo bi bedo i wi in, pe bene gemo mo bi bino ki kor kabedo mii.’ Zabura 91:9, 10.

> “God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

> Lubanga pe bi weko kanisa pa En i cawa pa kanisa me goro ma pire tek. Ose kobo cing me kelo konyo woko. Cik pa Buk pa En bibi yee ki jo weng ma tye i tung me ceng. Historical Sketches 277-279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

"Rwom me kare pa gin pa dano ma tek tek" en aye ma kityeko nyutu kwede wiil ma tye i iye wiil i neno Ezekiel pa Kabedo Maler Maloyo Duto, i cawa me yaro. Gin tye i lalo pa Lubanga, pien gin aye gimiyo pok neno me wii weng me Lok pa Lubanga, ma gikelo atika kede maber i cawa me yaro. Tye "dwone" ma nyutu "apoya madwong loyo" ma "piny tye pinyo" me nongo ne. "Dwone" meno omiyo "piny ocok-cok, ki cwiny pa dano opoko piny pi bwogo." "Cok-cok pa piny" kede "poko piny pa cwiny pa dano pi bwogo" gin cal me dwone pa tarampe me abiro, ma en atika, ma en peko madit ma adek.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Moyo kwec i piny ma otimo ki Islam me Ayoo ma adek, obedo macalo nyako ma tye ka nywolo, ma nyuto peko ma dong rumo kacel kacel. Peko ma dong rumo en ocake i dwe September 11, 2001; ki i dwe October 7, 2023, pec me nywolo mukato ma tek madwong obutu; ci pien Lok pa Lubanga pe obalo mo keken, pec me nywolo mukato bino cok atika, ci biro kelo bal mapol dok loyo. Itye kombedi ka bedo i cing?

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

> Bot nabii, wiil iye wiil, ki teng pa jami matye cwinya ma ocobo ki gi, gin weng nen calo gin ma pire tek, pe romo poyone. Ento lwet ngec madwong ma pe giko kineno i cing pa wiil, ki rwom maler obedo adwogi pa ticne. Wiil acel acel, ma kiwotu gi lwet Lubanga, tice i rwom maler ki wiil mukene weng. Ki onyuta an ni kit me tic ma dano tye katico kwede, romo bedo ka gidwaro twero madwong tutwal, ka gi temo loyo tic keken. Gi weko Lubanga, Latic Madwong, woko ki yore ki plani gi, ki pe gi geno En i kom gin weng mabit ki nywako anyim pa tic. Pe dano mo keken myero, kadong mo matidi, par ni twero loyo gin magi ma obedo pa ‘An Atye’ Madwong. Lubanga, i gwoko pa En, tye ka yubu yore, wek tic otiyere ki dano. Ento wek dano weng obed i but pa rwodgi, omi dulgi pi cawa man, kadi ngene ni Lubanga obedo lakwogi. Testimonies, volume 9, 259.

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