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# The Book of Daniel - Number Twenty-Three

Buk pa Daniel - Namba 23

The Scornful Men

Coo ma gikweco dano

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Sister White onyutu ni, ka ot madit pa New York City gubolo piny, Buk me Revelation kapita apar abicel, nyig coc acel nyaka adek, gubed otyeko.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Ka gin man otyeko, an oneno malaika mukene obutho ki bot polo, tye ki teko madit; kede piny odoko maler ki duŋ pa en. En oyubu dwon ma tek, waco ni, “Babulon madit obutho piny, obutho piny,” dok obedo kabedo pa jogi marac, ki kabedo me gwoko jogi weng ma pe maler, ki ot me gwoko winyo weng ma pe maler ki ma inweyo. Pien gweng weng gicamo waini pa mir pa lwat pa en, ki rwodi pa piny otime lwat kwede, ki jo me cato pa piny gimoko lony madit ki kom ng'eny pa gin ma ber-ber pa en. Revelation 18:1-3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

I cawa me Seputemba 11, 2001, rwodi me piny dong gityeko otimo tim me kom marac ki Kanisa pa Loma. Inino Lweny me Piny aryo, Pulezidenti Harry S. Truman, pi kare me acel, i 1951, oketo ambasada bot Vatikan. Tem mere me yubo rwate me politika ki telo pa Papa okwero ne pire keken ki Kongires pa United States, ento pe kamano ka, i kare mapol mede, i 1984, Pulezidenti Ronald Reagan oketo ambasada bot Vatikan. Kare i 2001, lobo weng gityeko otimo tim me kom marac ki Vatikan kun gicweyo rwate me dipulomatik ki malaya pa Tyre.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Ka odonyo i ceng apar acel me dwe September, mwaka 2001, “ogwanga” weng gityeko mino waini pa keca pa cwana ne. Waini pa Babilon nyutu jami mapol me bwono ma kiwaco ki Papasi; ento waini ma pire tek ma kiginyutu i coc magi obedo waini pa keca pa cwana ne. Keca pa Papasi obedo lulubo pa gi ma pe rwate ki iye. En otimo lulubone kun otiyo ki teko pa gavumenti me timone tic marac. Waini pa kecane obedo botilo me bal mapire tek, ma nyutu tic me tic ki gavumenti i komgi ma en tero ni gin jaloc.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

I kare me cawa ma aa ki ceng 11 dwe August 1840 nyik i ceng 22 dwe October 1844, Adventism me Millerite, ma kikwanyo woko gi ki i Kare me Ocol, kede ma kigolgi woko ki i kanisa me Protestant ma lacen ne gubedo nyiri pa Roma, obedo tung me Protestant ma ada i wi lagoro me piny ma obino manyen. Peter onyutu kit pa jogi pa Lubanga ma kicoyo gi manyen macalo piny.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ento un aye dul ma kityero, dut me jadolo pa rwot, piny maleng, jo ma kicweyo pi en keken; pi wek unyuto pako pa en ma oluongo wunu woko ki i mudho, oketo wunu i ler pa en ma lamal. Un ma con onongo pe un jo, ento kombedi un jo pa Lubanga; ma con onongo pe un oywako ngwono, ento kombedi un oywako ngwono. 1 Pita 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Paka 11 September 2001, Kanisa me Seventh-day Adventist dong, mapol mapol, tye katico kwede kit me politika pa Lalo pa United States me lwenyo jo ma gi paro ni tye ki doktrin ma pe atir. Maber tutwal, ka pud pe 2001 obino, Adventist dong gi omac waini me Babilon ma pire tek, ma nyutu keto tic kwede teko pa lalo me lwenyo jo ma gi paro ni tye ki doktrin ma pe atir.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efraim obedo cal me golo cik pa Jeroboam ki piny me rwot ma tung otuc pa Isirayel, ki Yesaya ocako kapita piero aboro, kun omiyo Kanisa pa Adventisti me Nino Abiro nying calo jo ma wii gi opongo mo pa Efraim.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

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The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Peko ma adek obino i ceng September 11, 2001, kede obino bot “crown,” ma nyuto teko pa lalo pa “jomac pa Ephraim.” Pe onongo pe ocako lweny bot ot madit pa kere i Maryland ki ndege ma opong ki mafuta, ento en ociko ni pe gityeko neno ni bino pa Islam pa Peko ma adek obedo cako pa lok me latter rain pa malaika ma adek. Cako pa lok kede tic keken ma gipoko ni gikwongo gi malo pi giyaro. Gimiyo nyinggi pe keken macalo “crown,” ma nyuto teko pa lalo, ento bende macalo “crown of pride”; kede mano nyuto dyere acel ikin dyere aryo pa jo me yabo ma onongo kicweyo, kadi kombedi tye ka cweyo, i waco me Habakkuk chapta aryo. I ceng September 11, 2001, jo me neno pa Habakkuk ocyeto kabedo gi i lweny i bur.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Bali pa Jerusalem obedo kabedo ma dano pa Jerusalem gicwalo lok ki gitimo ticgi. Lweny i bali nyutu “waca” ma i gere mukato pa Isaiah, ma ocake i nino me yamo ma oaa ki tung anyim (nino me Islam). Dula aryo pa jo me woro ma Habakkuk owaco ikomgi i but lok man, ginyutu ki koru aryo. Jo me cwinyo mat pa Ephraim, ma dong i kare en gicako tiyo ki twero pa gamente me yiko doggi i tung jo ma gicenyo ni gin jo me yie mape atir, gikubo ki koro pa Rwot pa jolweny weng. Kare ma Kiristo kinyutu calo Rwot pa jolweny weng, mano nyutu ticne me bedo Rwot pa lweny mamege. Lweny i bal obedo lweny ma kinyutu ki waca ikom yie atir ki yie mape atir.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Pe keken laloc pa General Conference ma ki nyutu gi calo jomamere pa Efraim; ento bene lapriest (tic pa pastoral), ki lanen (joteoloji ki lapwony) gityeko yweyo woko yo ki kwete ma tek. Kit ma Aisaia owaco i agiki me poropesi pa ni, en kanisa weng.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Neno pa Isaaya, wod pa Amoz, ma oneno ikom Yuda ki Yerusalem i cawa pa Uziya, Yotamu, Ahazi, ki Hizikiya, rwodi pa Yuda. Polo, winyo; lobo, winji: pien Rwot owaco: An ayubo ki ayaro lutino, ento gin gimuke ki an. Dyang ngene rwode, ki aswa ngene ot me rwote; ento Isirayel pe ngene, jo pa an pe gipoyo. Ayee, piny ma opong ki bal, jo ma ocang ki bal, peke pa jo timo marac, lutino ma gibalo! Giweyo Rwot, gimiyo Rwot Maleng pa Isirayel ceke, gidwogo cen. Pingo myero obed dok me kobo wut? Gubedo muko mapol mapol; wii weng tye ayom, cwinya weng pe tye ki teko. Isaaya 1:1-5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Lobo ma opong ki richo tye cwer, kede otyeko kare ma twero miyo yat mo me loko cwiny ki paro ne. Isaia nyutu ni jo me kwete tye oko ki yo, kede yo eni Jeremia omiyo nying ni “yore macon.” I dwe September 11, 2001, kot me agiki ocako obino, kede Jeremia nyutu ni ka wa woto i yore macon—“yo” ma jo me kwete tye oko ki iye—ci wa yudo kuc me kot me agiki.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Man Rwot owaco ni, Bed i yore, nen, kacel pene pi yore macon, kam yo maber tye; ka wot iye, ubi nongo kuc pi cwinywu. Ento gin owaco ni, “Pe wabi wot iye.” Kacel, atyeko keto latic me lero i wi wunu, ka waco ni, “Winyu dwon pa olut.” Ento gin owaco ni, “Pe wabi winyo.” Kono, winyu, jo weng me lobo; lwak, ngenyu gin ma tye iyegi. Piny, winyo: nen, abi kelo tim marac bot jo man, en aye cok pa paro gi, pien pe gi winyo lok na, onyo cik na, ento gi kwanyo woko. Yeremia 6:16-19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Jometho pa Efraim gi weko yo i 11 September 2001, ki i 1863, gidwogo “i ngeye,” ka gicako kit me weko “yo macon.” I “yo macon” keken aye kinongo kuc ki dwoko cwinya pa yie me agiki, ki yie eno ocako i kare atir ma “Peko” ogicwayo botgi. “Peko me adek” pa Islam pe giginyo ne jo me laro me kidwong pa Efraim, pien piri-piri gi kityeko weko ada me kite ma yaro tiyo pa Islam i poropheti. Yeremiya yaro ni i cawa meno Rwot oketo kwede lagwok, ma en lagwok pa Habakkuk, ki gi cyo wac bot jometho pa Efraim i lweny i bii ni myero gi winyo dwon me tarumbeta. “Peko me adek” ma obino i 11 September 2001, obedo Tarumbeta me abicel.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Isaiah nongo waco ni, “gi opoto ki yoo pi kongo ma tek; gi gineno marac i neno, gi okube i kwer. Pien tafula weng opong ki oyoto kacel ki ribu, dong pe tye kabedo mo maleng.” Tafula me goba, ma kiketo i 1863, ma okwanyo “seven times” woko, kacel ma okwayo karatasi me yaro me omed kwede, nyutu calo me goba pa tafula aryo ma pwod maleng pa Habakkuk; ento “tables” me goba ma jo ma camo kongo giketo tic kwede opong ki oyoto, kacel gi gineno marac. Habakkuk ki Jeremiah, ma gin lagwoko, ki waco botgi ni, i wac pa kit me timo gin, myero gi goyo coc me “vision” i “tables”; ento “tables” me goba pa lacamo kongo yaro “vision” ma pe atir.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Jametho pa Efraim gi kwanyo woko cik pa Lubanga, ento konteksti pa “dwogo lok,” pa “lweny i wang odi,” obedo cik me poropeci pa Lubanga, calo ma ki nyutu kede yore me timo ma kiketo woko i muvimenti pa malaika me acel ki me adek. Ka Aisaia otyeko keto kit ne i vesi aboro me acaki pa chapta 28, ci onyutu yore me timo ma obedo kot me agiki, kacel kede nyutu pire keken ni jametho gin “jokwero, ma rwote” “i Yerusalemu.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> En obi pwonyo ngec bot ng’a? Ki bot ng’a obimiyo ongeyo pwonye? Bot jo ma kigi kwanyo ki dudh, ki kigi golo ki miny. Pien cik obedo i wie cik, cik i wie cik; rek i wie rek, rek i wie rek; kany matin, kany matin. Pien ki leb ma lomo-lomo ki leb mukene obiwaco bot jo eni. Bot jo ma owaco ni, Man aye apum ma imiyo jo ma kicoyo opum; ki man aye dwogo me cwiny; ento pe giywoko winyo. Ento lok pa Rwot obedo botgi: cik i wie cik, cik i wie cik; rek i wie rek, rek i wie rek; kany matin, kany matin; wek gidonyo, giloc piny, gimum, gikwanyo, gimako. Eyo, winyo lok pa Rwot, in jo me kweko, in ma gicwalo jogi ma tye i Jerusalem. Pien owaco ni, Wa otimo muma ki tho, ki piny me pek wa ocwiny kwedgi; ka kweyo ma loyo-oyo obidonyo woko, pe obiconwa: pien waketo lok me bwola obedo obur wa, ki iye me mobo wawakano wa. Eyo, mano ni Rwot Lubanga owaco ni, Wun wangi: aketo i Siyoni pi twolo kidi, kidi ma kikome, kidi me kor ma loyo, twolo ma atir; ngat ma geno pe obipoyo. Abiketo lameny i wie rek, ki atir i tyen me rek; ki kidi me polo obicweyo obur me lok me bwola, ki pi obilonyo kabedo me kano. Kede muma mamegi ki tho obibalo woko, ki ocwiny mamegi ki piny me pek pe obibedo; ka kweyo ma loyo-oyo obidonyo woko, dong obicwoyo piny kwedgi. Isaya 28:9-18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Dwoko tam” kany kityeko nyutu ne i penyo ni, “En bino pwonyo ngec bot ngat mane? ci en bino miyo ngat mane owangeyo pwonye?” Lok “ngat mane” tye kwano jo ma romo bedo jo ma kipwonyo; ento kom lok tye i wangeyo pwonye, ma obedo ngec. Ka buk Daniel kiyabo ki yweyo kit ma kigelone, ngec omedo, ma nyuto medo i wangeyo ada me Lok pa Lubanga. Lok “pwonye” lube ni gungu me yie, yore, pwonye, onyo cik ma cweyo tung me paro ma pire tek, onyo tung me ngec. Me wangeyo “pwonye” me Baibel, mito kit me tic ma i Baibel me cweyo tung me ngec.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Yore me tic eno kigamo ni, “myero cik obed i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany acok coki, kono acok coki.” Yore me tic ma omiyo ngec ni September 11, 2001 obedo bino pa “Woe” ma adek, kitedo ikom kelo rwate rek me poropheti pa “Woe” ma acel ki rek me poropheti pa “Woe” ma aryo, ma miyo jo aryo me yiko pa rek pa “Woe” ma adek. Yore me tic eni obedo tem pa “debate” ma omo dul aryo pa jo pako, pien “Lok pa Rwot obedo botgi: cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany acok coki, kono acok coki; pi wek gi wot, gi poto i but, gi gono, gi mako gi i cobo, ki gi kawo.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Poto abicel pa ludito ma giyubu ma gitel Jerusalem nyutu dako abicel ma pe gi ngec. Kit me tic obedo nining tem; pien jomwongo pa Efraim gibalo yo macon pa Jeremia, gibalo winyo cing pa oporo me ciko pa lagwok, gityeko yubo tabul ma pe adaa, ki gicako kica ki tho; ka i cawa acel keken, jogi ma giketo lare pa Rwot pa jolweny weng i lweny pa wang-bur, gicako kica me kwo.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

I kare me September 11, 2001, kot me agiki, ma en kuc ki yweyo, ocako oboto, ki ocako goyo alama me kigengo pa 144,000. En ocako lok me tam ikom yore me timo pa jo amu mwon pa Ephraim, ki yore me timo ma lami kwena Elijah nyuto. “Mapol” bi poto kwede jo amu mwon, ento jo manok ma bayer gin jo ma kuro bot Rwot.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Pien Rwot owaco kamano bot an ki lwete madwong, omiyo otenge an ni pe awot i yoo pa jogi man, waco ni, “Pe uwaco wac ni, Konspiresi, bot dano weng ma jogi gibiwaco botgi ni, Konspiresi; pe ilworo lworogi, pe ikomek.” Yeworo Rwot me lwak weng keken; en obed lworo boti, en obed komek boti. En obedo boti ot me lamer; ento obedo kal me poto-ori kede dic me cego bot ot aryo pa Isirael, obedo pur kede cebe bot jo ma tye i Jerusalem. Kede jo mapol i iye gibipotope, gibipoto, gibigwero, gibimako gi i cebe, kede gibicako. Rib woko lagwok, ket lacig i cik i iye lacam na. Kede an abigenyo bot Rwot, ma okano wii ne ki i ot pa Jakobo, kede abinyuto en. Yesaya 8:8-17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Eyo tutwal, Aisaia rwate ki lok pa cinge keken; ka meno, jo mapol ma gupoto i chapta 28 gin keken gi jo ma gupoto i chapta 8. I chapta 8, wanongo ni poto gi otime i cawa me lanyut, ma ocake i September 11, 2001. Ngec me ciko pa chapta 8 obedo ni, pe i wot i “yo” pa jo man; pien gin aye jo ma ginywero woto i yo macon ma Jeremiah owaco, ma ka kany kwena me kot me agiki tye. Jo ma gupoto i chapta 8, gin jo ma gicwinyore i konfederesi ma limo “waini” patpat me Babilon, ma limo konfederesi me kanisa ki goment pi lito jo ma gicimo ni gin “heretik”. Gin ma kelo gi i puk i chapta 8, obedo “kal me poto”, ma limo nywero me acel madwong me adwogi me rwom i 1863, “seven times” me Leviticus 26, ma “builders” ginywero i 1863. I nywero man, giduogo i yore me Protestant ma owayo woko, me nywero kwena ma malaika gimi bot William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

I pot-buk apar aboro, weko kidi woko kelo goyo cing pa cat ma opudo, ma obedo cal me Bibul me ‘caki pa lwor’ ma cako i cik pa Sande i United States me Amerika, ci opudo i lobo weng. I cik pa Sande, keken ma Kanisa me Adventist otyeko keto ki ‘tho’ ki ‘piny pek’ bi wogo woko. I kare ma kikwogo woko keken ki ‘tho’ pa jo mamip pa Efraim, ‘lud me bur’ gi bi kwanyo woko. ‘Lud me bur’ otyeko nyuto ne ki Aposto Paulo calo lok me bur ma kelo luloc madwong, ci luloc madwong ma ki miyo i wi jo-makwer ma gilare Jerusalem obedo lagam pi kikwero adwogi.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> En keken, ma bino ne tye ki kit tic pa Satan, ki teko weng, ki alama, ki lamal me wir; kede kob weng me tim marac i gin ma rwenyo, pien pe gi ogamo mer pa ada, me gikwonyo. Kacel pi man, Lubanga obi cwalo gi lok me wir ma tek, me giyie i wir; me obed weng gicwero, gin ma pe giyie i ada, ento gicamo i tim marac. Ento wa rwate me miyo pako Lubanga pire keken pi wunu, lalegi ma Rwot omerou, pien Lubanga kacako oyero wunu pi konyo, ki lonyo pa Lamo Maleng, kacel ki yie i ada; ma pi man oleyo wunu ki lok maber wa, me mego adwonga pa Rwot wa Yesu Kristo. Omiyo, lalegi, bedi tek, kany gwoki cik ma gimiyu, ka obedo ki lok, onyo ki baruwa wa. 2 Tesalonika 2:9-15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Gwok pa boc,” ma omiyo “gonyo ma tek,” i agiki kelo kwero pa cik me Sunday ma dong tye ka bino cokcok. Apwostol Paulo nyutu rwom pa jo ma pe amaro adiera, kede rwom mukene ma ki lube maleng ki adiera, kacel kwanyo rwom aryo i lweny me lok pa Habakkuk i poth 2. I poth 29, Yesaya cako ki dwogo lok “Ariel” aryo, ma obedo nying mukene pa Jerusalem.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ayee, Ari’el, Ari’el, pacho ma David onongo obedo iye! Meduru higa bot higa; wek gi chiwo sadaka. Isaiah 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Keto “Ariel” (kabedo madit pa Jerusalem) odoko ariyo me alama, doki kigoyo kom bot en ki “woe.” Guro jami me sadaka ma time “i mwaka bot mwaka” nyutu gonyo ma dong dong ma ocako i 1863. Verse ma bino nyutu kakare kom ma bi time bot kanisa me Seventh-day Adventist i kare me peko me “Sunday law.” I verse 9 kicano “wonder,” ma omedo dwong i kwac me lok ikom yore me timo, kare bene kicano kit me gengo cik pa Adventism calo but acel i lok me “Midnight Cry,” ma bene rwate ki “second angel” calo kit ma kinyutu ki keto “Ariel” odoko ariyo i verse 1.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Bedu piny, iŋolo; wuwo, wuwo: gimabu, ento pe ki waini; gicwer, ento pe ki kic madwong. Pien Rwot opwodo i botu cwiny me nino ma pwot, ocwoko wangeu: lajwaki ki rwodiwu, janeno owumo gi. Kwene me gin weng dong obedo botu macalo lok me buk ma kikume, ma dano gimiye bot lapwony, waco ni, Kwan man, akwayo in; en owaco ni, Pe atwero; pien kikume: Ki miyo buk bot dano ma pe lapwony, waco ni, Kwan man, akwayo in; en owaco ni, Pe an lapwony. Eria Rwot owaco ni, Pien jo magi gibino piny bot an ki dirgi, ki waci gi gipako an, ento gigolo cwinygi kure ki an, ki worogi bot an gityeko juko gi ki cik me dano: Eria, nen, abi mede timo tic ma lamal i jo magi, tic ma lamal ki ger: pien ngec me jo lalar gi bi rweny, ki ngec me cwiny me jo lacer gi bi wuny. Yesaya 29:9-14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

I wac me "debate" ma kigoyo coc i dyer 27, ma cwalo piny wac pa yore me timo ma matir ki yore me timo ma pe matir, kwii pa jo ma "scornful" ma luro Jerusalem kityeko nyutu ni en aye lube ma kikwanyo jolac me Adventism ki yaro buk ma kigubo. Buk me Daniel ki Buk me Nyuto (Revelation) gin buk acel, kede dul pa buk ma kikwanyo gub woko mapwod Probation ogiko en aye Nyuto pa Yesu Kiristo. Telo iye lapeny me "ngat ma aboro ma aye me i abicel". Kiketo pire calo "macego" ma Daniel kicwalo ne wek oyaro i dyer 2. En aye "rek ma kicungu" pa Dume abicel. En aye kwena pa Islam pa "Woe" adek, ki kwena pa "Midnight Cry".

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Buk acel pa Daniel ki Apokarifa kimiyo bot jo ma ki nyutu-gi calo Sanhedrin i cawa pa Kristo; jo ma ginyutu calo kit me lalo ma giyaro ni gikwanyo kede gwoko Atir pa Lubanga, ento i agiki gicwako but i kengo Atir i alang. Kit me lalo ma Sanhedrin nyutu, obedo jo me kwee ma rwako Jerusalem. Kimiyo gi buk ma kigoko; kede ogamo pa gi, calo jo ma lamal, ma kicoyo, ma laaguzi i ngec, i kom tito pa buk en, obedo ni: pe gi twero kwano, pien kigoko. Eka lwak, ma kikwanogi me luwo kende gin ma kicwalo calo lalo, kimiyo gi buk acel keken; kede ogamo pa gi obedo ni, gibinongo ngec pa en kende ka jo me kwee ma rwako Jerusalem—Sanhedrin pa cawa me agiki—gipoyo botgi tito pa en.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Yore me tic ma kimiyo bot William Miller, ci lacen kimiyo bot Future for America, obedo lamal me yo i riyo me poropheti. En lamal me yo ma nyutu penyi me temo me bedo ki tho. Labongo yore ma atir, lok me Kop me Agiki obedo “macalo lok me buk ma kicung’o.” Labongo lok me Kop me Agiki, tem ma lok en cweyo pe romo nongo. Yore man obedo kit me keto rek me poropheti ikom rek me poropheti, ki aa kany i Baibul, ci ki aa kun i Baibul. Poko ikom yore ocake ka oketo twero bot lok me Acal, i riyo me acaki ki i riyo me agiki pa nino agiki.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

I cako pa gin ma otime pa dul me Millerite, kedo lok ocako i August 11, 1840; ki i agiki pa gin ma otime man, otime doki i kare ma dul me Millerite me Philadelphia odoko dul me Millerite me Laodicea. Kedo lok ocako doki i gin ma otime pa dul me Laodicea pa lacam me adek i September 11, 2001; ki omedo time doki i agiki pa dul eno ka dul me Laodicea pa lacam me adek odoko dul me Philadelphia pa 144,000. I tem me cako pa jo Millerite, ki i tem me agiki pa jo Millerite, tem eno onen i yore me tic pa lami Elijah. Yesu, calo Alpha ki Omega, kare ducu nyutu agiki ki cako.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Kit me timo me kelo rek ki rek en aye ma wa kombedi watiyo kwede ka wa cako paro pi Daniel chapta angwen ki abic i coc ma bino.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> Pe ngat mo keken tye ki kwena ma atir me ciko cawa ma Kristo obi, onyo ni pe obi. Bed boti atir ni Lubanga pe omiyo ngat mo keken twero me waco ni Kristo tye ka wiro bino pa en i herye 5, 10, onyo 20. ‘Bed boti bene otum; pien i cawa macalo man ma pe i paro, Wod Dano obi’ (Matayo 24:44). Man aye kwena wa, kwena kacel keken ma malaika adek ma tye ka yingo i tung polo tye ka cobo. Tic ma myero gitim kombedi en aye me cobo kwena man ma agiki me kica bot piny ma obol. Ngima manyen oa ki polo ka turo dano pa Lubanga weng. Ento gonyo bi i Kanisa. Dul aryo obi yubu. Ngano ki bur me ot gityeko dongogo kacel pi yweyo.

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> Tic bino dok piny kacel ki bedo marwate mapol nyo i agiki pa cawa. Kede latic weng ma katico kacel ki Lubanga gibin luma marwate mapol pi yie ma kiyeko miyo i kare acel bot jo maleng. Pe gibin walo woko lok me kare man, ma dong tye ka miyo piny lero ki kit madwong pa en. Pe tye gin mo me luma kwede, ento dwong pa Lubanga keken. Kidi ma bin odong keken obedo Kidi pa Kare Weng. Adwogi, ma tye iye Yesu, obedo goba me gwoko i cawa man me bal....

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> Puny pa lok pa lanabi dong tye ka time, rek ki rek. Ka wa cing pire tek piny i bendera pa lok pa malaika ma adek, dong wabino ngeyo lok pa Danyel maber loyo; pien Poto obedo medo pa Danyel. Ka wamako weng can ma Tyen Maleng oyaro kun latic pa Lubanga ma kigwoko maleng, dong adaŋ pa lok pa lanabi ma con bino pare maber, pud loyo ki atir, keken macalo kom me kare ma pe otum; wabino bedo ki ber me cwiny ni dano pa Lubanga owaco ka Tyen Maleng oyayo gi. Dano myero gibed piny i teko pa Tyen Maleng, pi gubed twero ngeyo waci pa Tyen kun lanabi. Lok man ki omiyo, pe pi gin ma giwaco lok pa lanabi, ento pi wa ma watye i tung i gite ma punyogi tye ka time.

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> An pe atwero cwalo gin eni, ka pe Rwot omiyo an tic man me timo. Tye jo mukene mapat ki in, ki pe acel keken onyo aryo, ma macalo in giparo ni gitye ki ler manyen, kede weng gi dong wayo me cwalone bot jo. Ento obed maleng i wang Lubanga ka gikwanyo ler ma dong omiyo gi, ki giwot i iye, kede giketo genogi i Buk me Lok pa Lubanga, ma gwoko kabedo me yore ma jo pa Lubanga kimako kwede pi higni mapol. Lok Maber ma pe ogiko myero kikobo ne ki jo pa dano. Wa myero waco wac pa malaika ma kicoyo gi calo giywayo i dyer me polo, ki wac me ciko ma agiki bot lobo ma opoto woko. Ka pe kikwongo wa me poropheti, kikwongo wa me geno lok me poropheti, kede me timo kacel ki Lubanga i miyo ler bot wii pa mukene. Man aye wa tye ka temo me timo. Wac ma kiyero, buk 2, 113, 114.

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