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

Buk pa Daniel - Namba mia acel ki abicel

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Nyutu Moko: Ki 9/11 i Cik pa Sande - Ngiyo me Lamal

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Jajimenti me yeny pa jo ma tye kwo ocako i ceng 11 me Septemba, 2001, kede jajimenti me timo obicako i kare me cik pa Ceng pa Lubanga ma tye ka bino manok. Kare aryo magi me jajimenti ginyutu tic pa Lakwena ma yubu yo pi Lakwena adek pa Singruok, kede Elia adek, ma obedo tyeko me Lakwena pa Elia ma ocako i lok ma otime con pa Milerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

I tyeko pa Kristo, ma en Lakwena me Kwer, en oyweyo ot pa Lubanga me lobo ma atir dweni aryo, ot ma obedo kit me nyutu ring pa en kacel ki ot pa en me Lamo. Ot pa en me lobo ma atir ocake calo ot me Tabernacle pa acanakana, ci lacen ot pa Solomon, ci lacen ot ma giyubo anyen inyom higni 70 me gicako gi i Babylon, ki ot acel keken en inyom tic me dwoko ne higni 46 ma Herod otyeko.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Bedo pa Lubanga i kom omiyo dwong i ot pa Tabernacle kede i ot pa Solomon; ento pe i ot ma ki dwogo cweyo bang cing. Ento ot ma ki loko dwoki eno, bedo pa Kiristo i kom omiyo dwong i iye. I gin pa ot ma ki loko dwoki pa Herod, Kiristo oyweyo ot aryo, i tieko gin ma tye i Malaki bur adek. I yweyo me acel, Kiristo owaco ni ot en ot pa Won pa En; ento i yweyo me agiki pa ot, Kiristo owaco ni en ot pa Yawudi.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

I gin mukato pa Jo Millerite, Kristo oyiko ot pa Nyasaye me Tipu i kare me mwaka 46, ki 1798 dok i 1844. I 22 October 1844, i tyeko lok me Malaki, kit me adek, en otum obino i ot pa En, ci okweyo nyiri ma apoya. Ci dok en obino calo Malaika ma adek me tyeko kwero ma aryo ki ma agiki; ento calo i cako pa Isirayel ma con, Isirayel me kombedi pe onongo tye ki yie ma mite me tyeko tic.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

I ceng 11 me September, 2001, Kristo odwogo me tyeko yweyo me Ka Maleng ma aryo, ma kitimo ka dako ma pe gi ngec gicweyi woko i cawa me “cik me Ceng me Acaica” ma tye ka bino cok coki, ka giyemo i adwogi ma atir ni pe gi ngeyo medo me ngec ma gikwanyo woko i 1989. Medo me ngec eni nyutu calo kwena me kot me agiki, ma obedo kwena me Kwac me Otum ka ki tero i kontekes me loka me tam me dako apar. Kwena me nyig matidi abicel ma agiki me chapita me Daniel apar acel, ma gikwanyo woko i cawa me agiki i 1989, ki nyutu kwede i nyig me 44 me nyige eni calo “kwena ma oa ki wang ceng ki ki bolo.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Lok me kume me agiki obedo lok me Dwuni me Otoma, kede bende obedo lok me East ki North. East ki North gi nyuto Islam ki Papacy, ki tutwal; kede calo lok, gi nyuto lok ma kityeko yubu ki Laodicean Adventism i kare ma tye i kin September 11, 2001 ki cik me Sande ma tye oko. September 11, 2001 nyuto Islam (East), kede cik me Sande nyuto alamar pa janyama (North).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Kom me tho pa Adventism me Laodicea kityeko nyutu ne i acaki til me yore aryo meno, ki calo tho pa lanabi ma pe owine, ma otime i acaki punda ki leone. Kom me tho pa jogi ma makwako til pa lewic kityeko nyutu ne ki “lok ma aa ki i East ki i North” ma lako cwiny matek twero pa Papa ci cako yubu me agiki bot jo pa Lubanga. Lok meno cako ikom cik me Sunday ma bino oyot i United States, ma obedo kabedo ci bene cawa ma Islam me Woe ma adek ogoyo kacel peya. Goyo ma pe kigeno meno kelo poto pa lobo, ci lako cwiny lobo mapol, ci miyo kony me ekonomik ki politeko me miyo lobo weng obed acel me lwenyo bot Islam, i bwo rwom me adek pa dragoni, lewic ki lanabi ma pe atir.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

I kit gin matime ma kiyaro ki Elija ma adek, ngec ma yaro Woo ma adek, poyo bot nyoka madwong, lagam, ki janabi ma pe adwogi ni Islam obedo gin me hukumu ma Lubanga tiyo kwede me cuke dano pi woro cal me teko pa Papa. Macalo ki Rome adek, Babylon adek, Elija adek, ki lami ngec adek ma gi yubu yoo, Woo ma adek kitero ki keto ne kare adek pa Woo adek.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ci aneno ka awinyo malaika mo ma aero i tung polo, kun owaco ki dwon madwong: Peko, peko, peko, bot jo ma bedo i piny, pi dwon luru mapat pa malaika adek ma pud pe gigoyo luru! Yabo 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Sister White oyaro matek tutwal buk pa Smith, Daniel ki Revelation, ma nyutu ni jo Seventh-day Adventist weng myero bed ki buk en; kadi pe onongo owaco ne maleng calo ma an awaco kombedi, ento lamal tye iye yaro ne.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> Rwot lwongo latic me donyo i tic me yabo buk, pi me yabi buk ma tye kwede ler me adiera ma kombedi. Jo i piny mito ngec ni alama me cawa tye ka timo atir. Kel botgi buk ma bi miyo gi ler. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, ki The Desire of Ages myero kombedi odonyo i piny. Jo mapol i Australia o kwano pwony madit ma tye iye Daniel and Revelation ki mito matek. Buk man obedo yoo me kelo cwinyo ma ber mapol bot ngec me adiera. Gin weng ma romo timo, myero gitim me yabo Thoughts on Daniel and the Revelation. Pe an angeyo buk mukene mo ma twero cwalo kabedo pa man. En lwete me kony pa Lubanga.

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> Jo ma osiri kare mapol i adiera gutye ka nino. Myero Roho Maleng oloko gi obed maleng. Lok pa Malaika ma adek myero kiwaco kwede dwon madwong. Gin me lok madit tutwal tye i wang wa. Wa pe tye ki cawa me tuku. Lubanga obed pe ni wa weko gin matino ocuno lec ma myero mii bot piny weng. Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Buk eno, ma gin ma gicweyo pim pa Millerite ikom “the daily” i buk pa Daniel bende gicweyo, giluongo ne ni “God’s helping hand.” Ka jo pa Lubanga kigi miyo lacak me yubo buk ma kimiyo nyinggi i lok ma con, mano nyut ni jo pa Lubanga myero bedo ki buk eno i lwete kene. Buk eno obedo wang lweny pa gin ma gikwero “pim manyen” ikom “the daily” i buk pa Daniel, pien en aye buk ma ginen gi mito coyo odoco ka gikwanyo woko pim ma tye kakare ikom “the daily.”

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Ka Sister White orwako lok i kom ludito madit aryo i lweny pa ‘the daily’ i Buku pa Daniel, dok dok oyaro ni (Prescott ki Daniells) pe gitye ki twero me ‘paro ki rito kare ma okelo gin bot adwogo ne.’ Jo Adventist pa Laodicea ma tye ka yiko lok pa kare nen calo gitye ki peko acel keken.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Ludito ma, i giko me gonyo aa ki 1888 dok cen, i kare mo i ngat-gi keken, giyee kwena ma pe atir me "the daily." Gonyo pa-gi obedo "effect," ki ngec ma pe kakare me "the daily" obedo "cause." Jo Adventist pa Laodicea ma golo lok odoco, gitito jo ma pe ko ngec me yie ni jo gonyo acel woko me giko pa Advent, pe gi tye i gonyo, ento testimony pa-gi ma golo odoco pe tutwal rwate ki testimony pa Bible ki Spirit of Prophecy. Pien pe giparo "effect" calo gonyo, ginyogo twero me yeny "cause."

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Calo lapur ka turo-turo, calo nyange ka oyoo; kwer ma pe tye gin ma omiyo pe bi bino. Proverbs 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Dano pa Lubanga myero gineno dwoko wic; ka gi neno, myero giyeny ngo ma okelo en. Eka myero gikwanyo woko ma okelo en. I coc ma bino, Sista White tye katito lok ikom lok pa Achan.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> Kinyutu an ni, i kany Lubanga tye yaro kit ma En paro richo bot jo ma gicoyo ni gin jo pa En ma gwoko cik pa En. Jo ma En otyeko miyo gi kica macel me oneno tic pa twero pa En ma opire tek, macalo Israel me con, kede jo ma, ka acel en aye, bi temo bene gicwalo woko cik pa En ma ocoyo malube, gubed i kom keco pa En. En mito pwonyo jo pa En ni pe winyo cik ki richo gin ma otumutumu En tutwal, ki pe myero gicwalo piny. En yaro wa ni ka ki nongo richo bot jo pa En, myero gi i cawa acel keken cako yore ma tek me kwanyo woko richo eni botgi, pi pire marac pa En pe obedo i komgi weng. Ento ka jo ma tye i kabedo me twero gicwalo piny richo pa jo, pire marac pa En bi bedo botgi, kede jo pa Lubanga, calo dul acel, gubed kacako lok pi richo gini. I kit ma con ma Rwot otimo kwede jo pa En, En yaro ni tye mite tutwal me yweyo Kanisa ki tim marac. Dano acel ma tye i richo romo yabyoyo otum ma bi kwanyo woko ler pa Lubanga ki bot bung weng. Ka jo ngeyo ni otum tye ka kobo i komgi, ki pe gineno gin ma okelo ne, myero giyenyo Lubanga tutwal, i gonyo madit ki i keto piny cwinygi, nyaka tim marac ma gubo Lapo Cwiny pa En opango woko ki okwanyo woko.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> Tam marac ma ocako bot wa pien wa okemo bal ma Lubanga onena ni tye, kede ywak ma kigoyo me waco ni wa obedo matek ki kom matek, pe atir. Lubanga ociko wa waco, kede pe wa bin bedo gum. Ka bal oneno wang wang iye jo pa En, kede ka latic pa Lubanga giloro pire pe ginyutu ki gin man, ento gi cogo kede giyaro ni ngat ma timo richo obedo atir, kede gi itye keken ki bal, kede ka acel ka acel gibin nongo poto cwiny pa Lubanga; pien gibin rwako lwak pi richo pa gin ma balo. I neno, Lubanga onyuta an i gin mapol kama poto cwiny pa Lubanga ose kelo ne pi pewa i tung latic pa En me tuko bal ki richo ma tye iyegi. Gin ma gipogo bal man, jo ginen giparo gi ni gi obedo maber tutwal i kit cwiny, pien keken gi oyweyo woko timo lwak ma Baibul nyuto atir. Tic man pe otye maber i cwinye gi; eka gi oyweyo woko. Testimonies, buk me adek, pot buk 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Lok pa gin ma otime pa ladit ma gicobo i Adventism gityero ni, dong acel ikom kume ma pol odoco gineno i cobo gi, en ni i kare mo i ngwec pa gi gi yee neno marac ikom 'the daily'. Ento ka kamano, buk ma Smith ocone, ata pe ma kicweyo kwede Lamo ki tye ki peko mo me yele, pud kelo lok me cing maber ikom ngec pa joma onongo gin i acaki ikom Revelation chapter aboro ki abongwen, ka wa neno lok pa nabi ikom gin ma otime pi tarumpeta me acel dok me abicel ma kiketo piny. Wa bi yero cok pa Smith ki i buk pa en, Daniel ki Revelation, ka wa cako paro ikom keto ma adok adek me 'Woes' adek.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Sista White owaco wa ni William Miller otyeko mede ki ler madit ikom Buk me Revelation, ento ngec mamegi ikom chapta apar adek, ki apar abicel wa i apar aboro, pe obedo atir, pien obedo i kabedo ma pe atir i kare me gin mukato, ma omiyo pe ne twero neno ni obedo adek, pe aryo, twero ma kwanyo piny woko. Ler madit mamegi ne obedo ikom chapta aryo wa i abongwen me Revelation.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> Lapwony pa Lok pa Lubanga kacel ki jo gityeko yaro buk me Nyutu calo gin ma pire tek me ngeno, kede ma pe tye ki tutwal malube ki but mukene pa Kit pa Lubanga ma Maleng. Ento an oneno ni buk man en ada obedo nyutu ma kimiyo pi ber mapat pa jo ma bi bedo i cawa agiki, me wetogi i nongo kabedo megi ada kede lwakgi. Lubanga oturo paro pa William Miller bot porofesi, kede omiyo ne ler madit i buk me Nyutu. Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller oyaro niango pa en pi kanisa, sil, trampet ki vayal calo eni.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> Kanisa abiro pa Asiya obedo lok me gonyo pa Kanisa pa Kristo i kit abiro ne weng, i wot ma otur ki yilo weng, i kare me lonyo ki me peko weng, kacel ki cawa pa apostol nyo i agiki pa lobo. Gobo abiro obedo lok me gonyo pa tic ma gitimo twero ki rwodi pa lobo i kom kanisa, ki gwoko pa Lubanga pi jo ne i kare acel keken. Opok abiro obedo lok me gonyo pa kwer abiro ma mapatpat ki ma dit tutwal, ma ki ooro i kom lobo, onyo i lwak me Roma. Acal abiro gin bal abiro me agiki ma ki ooro i kom Roma pa Papa. Ki kwede magi tye gin mukene mapol ma otime, ma gigobo i iye calo yog matino ma pwiri i yog madit, gipongo yog madit pa lok me laloc, nyo gin weng giroko i nyanja pa kare ma pe otum.

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> Man, pi an, obedo yoo pa nyutu pa John i buk me Revelation. Dano ma mito ngeyo maber buk man, myero obed ki ngec pire tek pa but mapat-pat me Lok pa Lubanga. Cal kacel ki lok me calo ma kitiyo kwede i nyutu man, pe kiyaro weng iye keken; ento myero kinongo gi i laco mapat-pat, kaci kiyarogi i but mapat-pat me Lok pa Lubanga. Kany obedo rweny ni Lubanga ocano ni wapwonyo gin weng, paka wek wa nongo ngec rweny pa but mo keken. William Miller, Miller's Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Calo kaka malaika ma adek, ma yabo yoo pi Malaika me Singruok, tye ka nyuto lok me mukato ma iyie i tam pa kanisa; ento Elia ma adek, ma tye ka nyuto lok me mukato ma woko i tam pa Babilon me cawa man, ngec pa jo me acaki ikom kanisa ki mihuri onongo onyutu waco acel keken me iyie ki me woko.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> Muhuri kityeko yaro bot wa i kapita 4, 5 ki 6 me Revelation. Gin ma ki yaro i bwo me muhuri man nen i Revelation kapita 6, kacel ki lain acel me kapita 8. Tye atir ni gi gamo gin matime ma kanisa tye kwede, ki cako pa kit me tic man nyaka bino pa Kristo.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> Kare ma kanisa 7 tye ka nyutu lok me con pa kanisa ma i iye, muhuri 7 kelo i wang jami madit me lok me con pa kanisa ma i boko. Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Onongo Uriah Smith o nyutu ngec pa jo Millerite pi rwom ma iye ki ma woko pa kaniisa, ki James White o yaro mapiya ma calo kwede i kit pa lok pa con ma rwate.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> Kombedi wa otyeko rito kanisa, muhuri, ki jamni, onyo jami ma ngima, paka kit ma gi rwate ka bedogi ikare maromo kacel. Muhuri tye abiro i nyinggi, ento jamni tye angwen. Kede obedo maber wanyutu ni ka yabo muhuri ma acel, ma aryo, ma adek, ki ma angwen, jamni ma acel, ma aryo, ma adek, ki ma angwen winyo gi waco ni, “Bi inen;” ento ka yabo muhuri ma abic, ma abicel, ki ma abiro, pe winyo dwon macalo en. Pe bene kanisa adek me agiki ki muhuri adek me agiki gi rwate ka bedogi ikare maromo kacel calo kanisa angwen ma con ki muhuri angwen ma con. Ento, calo ma wa owaco, kanisa, muhuri ki jamni gi rwate ka bedogi ikare maromo kacel pi kare ma romo kede 1800 mwaka, nyo wa obino i kare me kombedi ma tye matidi mo maloyo 50 mwaka. James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Watyeko woko waco jo adek ma obedo lamarwate ma acaki mapire tek i lok me mukato pa Millerite. Gin acel acel omako neno atir ikom “the daily,” kede gi omako neno me cing pa kerek, lakir, ki ogwal i kit atir ma pire tek ma kikonyo Miller me niango kede me yaro.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> Ka dano bino ma gubedo mito kwanyo tong matin onyo yik acel ki kom ma Lubanga oketo ki Lamo Maleng pa En, myero larem ma jo acaki i tic wa waco maler, ki myero jone ma otho bene waco ki cweyo odoco lokgi i coc me kare wa. Cwal weng tigi lacim pa Lubanga ma omiyo ka okelo jogi piny piny i yoo me ada. Ada man bino otuke i tem pa kare ki i atem. Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

I dwe apar acel me September, 2001, malaika madwong’ me Revelation 18 obino ki i Polo, ki ocako tic me lugu gin ma giyero ki camo Magati ma obino ki i Polo cok atir, me giyero dwogo i “yore macon” ma i Jeremiah chapta 6. Alfa ki Omega ne mito gin ma gi mito temo bedo i tung’ 144,000 me neno ni gin ma ogolo En ki i Polo i dwe apar acel me August, 1840, pe obedo keken tyeko pa porofesi me kare, ento tyeko pa porofesi me kare pa “Woe” me aryo. En ne mito jo pa En me dwogo nongo “yore macon” me kare ma otime, ka ma En oketo tempu pa Millerite i mwaka 46, caki ki 1798 dok i 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Tuk pa con onongo ocobo ki lubere ki dinari ma pe atir ki kany ma pe atir. Tuk pa con man onongo ocwinyo ki lok me tung matek ma pe atir, ma ogoye i sandu, ento pe i Kidi pa Kare Weng. En obedo i tuk pa Millerite, i tuk ma, macalo Pita ocoko ne, Millerite, “ma con pe gin jo, ento” dong “jo pa Lubanga,” ma kiyabo gi kityeko kigo gi calo “ot me cwinya, jolapirisita ma lamal.” Leona pa dul me Yuda o aa piny i ceng 11 me September, 2001, ci omiyo jo pa En me kare me agiki ocako tic me yweyo woko “temple” me tuk pa cako woko “temple” pa Millerite. Tic eno onongo kigene ki rwom ki porofeci, ma onongo oyaro ni Rwot obi yabo dano ma nyinge Yosiya, (ma pire ne “tung matek pa Lubanga”).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Ka kiketo Josiya malo pi tyeko lok pa nabi ma pe winyo, ocako tic me yubo ot pa Lubanga ma ocok-ocok. I kit tic me yubo ki cudo, “kwer pa Musa” ononge; ka giicano i anyim Josiya, okelo dwogo pa Josiya. Wa bi nyutu lok pa nabi en, ma ki rwate ki dwogo nonge pa “cawa abicel,” ma oko 11 me September, 2001.

We will begin that study in the next article.

Wa bi cako kwan nen i coc ma bino.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Ka pwod jo ma giyaro ni gitye ki lok me adier tye timo tic pa Saitan, tweng pa en me Gehena bigengo neno gi i kom Lubanga ki i Polo. Gin obi obedo calo jo ma gilal hergi me acaki. Pe gi twero neno gin ma adier ma pe otyeko. Gin ma Lubanga osengero pi wa kiyaro i Zechariah, pot buk 3 ki 4, kacel ki 4:12–14: “Ci an ocoyo doki, owaco bot en ni, ‘Ngo gin ywaya aryo pa olivu ma ki paipu aryo me dhahabu gicwalo moo me dhahabu ki botgi kene?’ En ocoyo an, owaco ni, ‘I pe ingeyo ngo gin ma eni?’ Ci an owaco ni, ‘Pe, Rwot na.’ En dok owaco ni, ‘Gin jo aryo ma ki yimi gi ki moo, ma tye i tung Rwot pa lobo weng.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Rwot opong ki jami weng me kony. Pe obalo gin mo keken. Obino pien pe wa tye ki geno, bedo wa ma piny-piny, lok wa ma pe ki pire-tek, ki pe wa geno, ma nen piri i lok wa; ka meno, twol ma ocol cwalo piny i tung wa. Kerisito pe kiyabo i lok onyo i kit pa en calo En ma ber weng weng, ki ma madit maloyo i tung joma alufu apar. Ka cwiny ogwana me yaro iye i jami me poto, Laro pa Rwot romo timo manok keken pi en. Neno wa ma macok neno twol, ento pe twero neno pak ma i bor. Malaika tye ka kano yamo angwen, ki waco ne calo leyo ma cwiny ocwer, ma tye ka dwaro weko kom woko ki diceto rwate i wang piny weng, kelo balo ki tho i yore ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> Wa bi nino i wang bur atir me piny ma pe otum? Wa bi bedo ma pe i cwiny, ki otutu, kacel ki tho? Oo, ka wa nongo i kanisa wa Tipu pa Lubanga, ki yamo pa Lubanga ma En opume iye i jo pa En, me gicung i tinggi megi ka gubed ki kwo. Myero wa nen ni yo obedo ma cuke, ki bur obedo ma cuke. Ento ka wa donyo kudong i bur ma cuke, larone pe tye agiki. Manuscript Releases, dul 20, 216, 217.

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