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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Buk me Daniel - Namba 197

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Yweyo pa janabi: Cok me aryo pa Kristo ki tici me kare agiki pa Islam i lok pa Apokalipisi

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the Seven Thunders is the work of Christ gathering His people a second time, which He began to do in July 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Kombedi wanongo ni acel ki gin matime ma kilaro ki Seven Thunders en tic pa Kristo me ywayo jo pa en odoco pi cawa aryo, ma en ocako timo i dwe July 2023. Histori pa Millerite nyutu ni tic man otimore ki lweny pa Islam ma obedo calo kom me kwena.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the Third Woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Kwena en Nyuto pa Yesu Kiristo, ma ki yabe woko mapwod kare me porobesoni ogiko; ento kwena meno kimedo iye i wegi pa kwena me Peko Adek. I kare kacel keken ma Ruoth ocweyo lwete doki, pi cawa aryo, i 1849, Sista White tye ka waco lok i kom yubo jo me piny ma cwinygi tye i kirr, ma obedo cal pa Islam.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> Disemba 16, 1848, Rwot onyute an anyutu me oywalo teko me polo. A nene ni ka Rwot owaco ‘polo’ i miyo alama ma kicoyo ki Matayo, Marko ki Luka, en obedo ‘polo’; kadong ka owaco ‘lobo’ en obedo ‘lobo’. Teko me polo obedo ceng, dwe ki lating. Gin tye rwodi i polo. Teko me lobo obedo gin ma gibedo rwodi i lobo. Teko me polo gibiywalo ki dwon Lubanga. Ka ci, ceng, dwe ki lating gibikwanyo ki kabedo gi. Pe gibidok nono, ento gibiywalo ki dwon Lubanga.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> Kome macol ma piri tek oaa malo, kede gicoo gi kacel. Polo ogire kede oturo odwogo; eka onongo watwero neno malo ki tung kabedo ma oyabe i Orion, kun dwon pa Lubanga oaa. Paco Maleng bi piny ki tung kabedo ma oyabe man. Aneno ni kombedi twero pa piny tye ka cuke, kede ni gin ma time tye ka bino i rot. Lalweny, kede ngec me lalweny, tong, lapur, ki gwer, magi aye mukwongo me cuke twero pa piny; eka dwon pa Lubanga bi cuke ceng, due, ki lacim, kede piny man bene. Aneno ni cuke me twero i Yurop pe obedo, macalo kit ma gin mogo tito ni, cuke me twero pa polo; ento en cuke me kabilo ma gi cwiny rac. Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Jo ma tito kit ma otime con gityeko moko ni, gin ma otyeko yubu piny pa Europ i 1848, en tic pa lwak pa Islam; pien i yore me poropheti gityeko nyutu-gi calo teko ma coyo pinye. I lagam me acel pa ni Rwot ogudo dwonge dok aryo i kit ma otime con me 1840 bot 1844, kwena me kwedo i otum cawa obino i wang-oo me Exeter. Ki kany nyo 22 me October, 1844, kwena eno okato ikom rigeny me tung anyim pa United States calo par madit me wang pi. Ludito eno onongo gityeko tye ki cal pa donyo ma lamal pa Kiristo i Jerusalem, ki obedo punda mane odugo Kiristo i Jerusalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the Third Woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Lok me Midnight Cry tye calo lok me janabi weng pa Nyutu pa Yesu Kristo; ento Nyutu meno ki keto i kit pa Islam me Third Woe ma minyo cwiny duli weng ocako pire tek, pien en Islam keken ma nywako lok ma aye Nyutu pa Yesu Kristo. Yesu obedo Lebi pa dul pa Yuda, ki En obedo kirwate ki lok me “ass.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yuda, in aye ma owad pa in bi paki; cing in bi bedo i bwic pa ludiro in; nyith pa baba in bi kur piny i anyim in. Yuda obedo nyathi pa simba; ki i gin ma kiyweyo, wuoda, in odonyo malo; oceto piny, ocoyo macalo simba, ki macalo simba maduong’; ngat mene bi cweyo ne? Tig pa rwot pe bi woko ki Yuda, ci lami cik pe bi woko ki ikinyi tunggi, nyaka Shilo obino; ki bot en rwom pa jo bi bedo. Kicano nyith pa punda pa en i bot vaini, ki nyith pa punda pa en i bot vaini ma ki yero maber; oyubo lugo ne i waini, ki lugo ne i remo pa bungu me vaini. Wanggi bi rabu ki waini, ki lakgi bi oyera calo dudh. Genesis 49:8-12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ki yo pa Yuda ni “cok pa jogi” otyeko. Krisito, macalo Yuda, bene obedo “yat waini,” kede “yat waini ma kiyero maber,” ma kipuko iye “punda ma lacic.” Libutane kinyweyo i “waini,” ma obedo “remo pa pye me yat waini.” Krisito cako walo remne i Getesemane, ka opo ki rem, kede Getesemane nyutu “yeto me olivu.” Ki Getesemane nyo i Kolosi, owalo remne ma pire tek me coko jo weng bot pire kene.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Kombedi aye bura pa piny man; kombedi rwot pa piny man bi kwanyo woko. An keken, ka golo an malo ki i piny, abi loro dano weng bot an. Man ma owaco, nyutu ni kit tho mane obi tho kwede. Yohani 12:31-33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Tic pa Kirisito me kwanyo dano weng bot en keken obedo kit me timo gin i kare aryo; pien i kare acel en ocoko “jo ma kigi yweyo pa Isirael,” eka en otiyo kwede gi macalo lanyut me kwanyo dula mukene pa en.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> An aye lagwoko diec maber; angeyo diec na, kede gin bende g-angeya. Macalo Wuoro ongeyo an, an bende angeyo Wuoro; kede amiyo ngimana pi diec. Kede an atye ki diec moko ma pe tye i ot me diec man; gin bende myero akelogi, kede gibi winyo dwol na; ci obed ot me diec acel, ki lagwoko diec acel. Yohana 10:14-16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Jo 144,000 gin "kondoo" ma ngeyo en. "Kondoo mukene" gin dul mamego ma aa woko ki Babilon ka gin neno ki winyo bendera. Mapwod pe oketo malo bendera mamego—ma gin kondoo mamego—en con ocoko gi i kare me aryo. Rek me lok me con ma maleng rwate ki verse 13 tung ki 15 i Daniel chapta 11, ci bene rwate ki lok me con ma okan i verse 40. En nyiso rek me tung me Protestant ma tuuc, ma woto iye lok me con me tung me Protestant ma opoto woko, ki tung me Republican ma opoto woko, kacel ki odonyo pa malaya pa Tiro i kare mapwod pe cik me Sande me verse 41. Rek me tung me Protestant ma tuuc nyiso lok me con kacel ki kwena, ma ka jo 144,000 kiketo gi ki muhuri.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

‘Jo ma kicweyo woko ki Israyel’ nyutu rek ma rucu ki ‘kacoke pa jo me goyo nyige’, macalo kit ma Jeremia miyo nyinggi; onyo ‘yunagogi pa Setan’, macalo kit ma Yohana miyo nyinggi i Buk me Nyutu, i kit aryo ki adek, kama waco lok bot kanisa pa Simurna ki pa Filadelfia. Jo pa Filadelfia nyutu ‘jo 144,000’ i Buk me Nyutu, i kit abicel aryo; ki Simurna en ‘lwak madit’ me kit meno keken, ma pe ki twero kemo gi. Dul aryo me jo ma kigwoko woko i kare me agiki tye i rwom ki lamoco, ki jo ma tye i yunagogi pa Setan, ma gamo ni gin jo pa Lubanga, pien waci ni gin Yahudi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Rek pa te pa Protestant ma atir obedo ki kwac me lok ma tye i tunggi ki jo me rwom me anyim, ma dong kicwalo gi woko. I lok me kare acel eni, jo me geno ma atir bene tye i kwac ki rek pa Protestant ma opoto woko ki Katoliki. Kit me dini adek magi gitongo calo Diraagon, le madwong ki Nabi me bur i rwom matin i rek pa te pa Protestant ma atir.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> An oneno ni lwak ma ki nying keken kacel ki Adventist ma ki nying keken, macalo Yuda, gibimego wa bot Jo Katolika me nongo twero gi me bino i lweny ikom adwogi. Kare en, jo maleng gubed dano ma pe ngene, gin ma pe ngene maber bot Jo Katolika; ento lwak ki Adventist ma ki nying keken ma ngene yie wa ki yore wa (pien gibiwilo wa pi Sabiti, pien pe giromo yubu ni pe atir) gibimego jo maleng, ki gibiloro gi bot Jo Katolika ni gin ma pe gileng kikero pa dano; mano en ni, gi gwoko Sabiti, ki gipe gwoko Sande. Spalding ki Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Wan oweko kit me coc man con, ki ka watimo kamano wan wangeyo ni leb "nominal church" ki leb "nominal Adventist" onongo gu tye ki nyutu mapat ki kit me tic kwede i cawa ma Sister White onongo ocoyo yine. Ento lanabi owaco mapol maloyo pi nino me agiki maloyo pi gik ma otimore i cawa gi keken; kono i kit me coc man "nominal church" i nino me agiki obedo Protestant ma ogol woko ki adwogi. Leb "nominal" nyuto ni "ki nying keken".

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

I 1844, kanisa ma gicako yaro ni “Protestanti” ogiko woko bedo ka cung bot Ruma, ka gidwogo woko ki donyo iye ki yie i Kabedo Maleng maloyo weng, ma i kany onwongo romo ngene ni Sabat me nino abiro obedo nino atir me woro. Ento, gimedo woro ceng, ma obedo rwom me Katoliki. Pe romo “protesto” Ruma—ma en aye tiyo me nying “Protestanti” keken—ka i yee cal me twero ne, ma kanisa pa Ruma ocako kacako nyutu ni obedo twero ne me loko nino me woro i Bibil ki i Sabat me nino abiro dwogo i nino me Sande.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

"Adventists ma ki nying keken" gin jo ma giyaro ni gi obedo Seventh-day Adventists; ento bende gityeko ngiyo gi calo Yuda, ma en alama pa "disciple" ma ocobo yaro pa iye. Kanisa me Seventh-day Adventist ma ki nying keken binenyruo "saints", kacel jo "saints" "binen" "bed jo ma pe ngene". Girujo jo "saints" ma pe ngene, "pi Sabat", ada ma pe gi twero "refute". Ada me Sabat i gin mukato pa Sister White ne obedo Sabat me nino me abiro; ento en ranyisi pa ada me Sabat pa cawa me agiki, ma pe romo "refute", ki en aye lok adwogi ma ne gikwanyo woko malak me acel ki Laodicean Seventh-day Adventism i pwocgi i 1863. Lok adwogi man ne obedo ada me pire-tek me acel ma William Miller onongo o nongo, ki en nyutu ada me pire-tek pa Adventism ma "Adventists ma ki nying keken" gikwanyo woko me wot iye, calo ma "yore macon" pa Yeremia nyuto. Ada me Sabat man en "seven times" pa Leviticus 26.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Rek me Protestant ma adada, ma kigamo ki Philadelphia ki Smyrna, gityeko gonyo gi jo ma ki nyutu calo Yuda. Yuda oketo cing me gonyo Yesu dii adek, en ma nyuto gonyo ma yubo yubo, ma onongo cako anyim ka ogiko i laa. I but apar acel pa Daniyeli, lok apar abicel nyutu cik me Sande, ma ki nyutu gi laa. Kata kamano, i lok ma wot cen i cik me Sande me lok apar abicel—ma bende en cik me Sande me lok apac acel—gonyo i rwom adek kicwalo bot jo maleng me kare me agiki. Gonyo eni tye i kare ma Rwot tye ka coko kacel bendera pa kare me agiki odii aryo.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> I cawa meno, bi bedo poto pa Yese, ma obedo cal pi jo; bot en jo piny mapat bi yaro; kuc pa en obedo ma lamal. En bi time i cawa meno ni, Rwot bi keto cing ne dok, pi otime aryo, me yeko odongo pa jo ne ma odong ki Asuriya, ki Misiri, ki Patros, ki Kus, ki Elam, ki Sinar, ki Hamath, ki i cing pa nyanja. En bi keto cal me lweny pi piny, obicoko kacel jo Israel ma kigol woko, obikaro kacel jo Juda ma kiywayi ki i tung aboro me piny. Gero pa Efraim bikwanyo woko, ki ginn lweny pa Juda bibiloro woko; Efraim pe bi ger Juda, ki Juda pe bi keto teko bot Efraim. Ento gibigweyo i lwak pa Filistini i tung cam; gibigwer ka kacel jo i tung chieng; gibiceto cinggi i Edom ki Moab; ki otino pa Amon bi winyo gi. Yesaya 11:10-14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Yesaya nyutu kabedo me gin ma otime pi coc man i rwom apar, ki nyig lok ‘i cawa eno’. ‘Cawa’ eno dong kityeko nyutu i rwom ma onongo obedo con ki rwom apar. Ka wa dwogo kwanyo coc pa nabi man dok con i kama ma weko wa twero nyutu kare ma ‘cawa eno’ obedo, wa bino bot rwom acel me pyer apar.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Pe obedo maber botgi ma giketo cik ma pe atir, ki gicoyo peko ma pire tek ma gitero. Yesaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Lalam White poko "cik ma pe atir" me rek eni calo cik me Sande ma bino peya:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> Kityeko keto Sabat me jogi, calo kit ma kityeko keto cal me dhahabu i lobo Dura. Kede calo kit ma Nebukadneza, Rwot pa Babulon, oketo cik ni gin weng ma pe gimiyo wi piny kede giworo cal man obed ginegi, ka mano bene gibino yabo ni gin weng ma pe gimi kica bot cik me Sande gibino ketogi i gereza kacel ki tho. Kamakalo, Sabat pa Rwot kityeko oketo piny i ti. Ento Rwot owaco ni, ‘Yee bot joma gikwanyo cik marac, kede gicoyo gin ma tek ma gityeko cimo’ [Yesaya 10:1]. [Sefaniya 1:14-18] Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before, He brings His Executive Judgment at the unrighteous decree, which is the Sunday law.

Kit me lok pi ka Rwot akojo jo me en kare aryo, kiketo i lok pa gin matime con ikom tem madit me cik pa Sande ma tye ka bino, pien i pot apar, lain apar aryo, Yesaya waco ni Rwot obi tyeko tic i tung jo me en, pud pe okelo kwer pa en ki teko ikare me cik ma pe atir, ma en obedo cik pa Sande.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> En aye obedo ni, ka Rwot Lubanga otyeko woko tic pa Iye weng i Got Siyon ki i Yerusalemu, abi yubo rwom me cwiny ma tek pa Rwot pa Asiriya, ki dugu pa wang pa ne ma malo. Aisaia 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

‘Tic i Siyoni ki i Yerusalem’, ma Rwot ‘timo’ pwod pe cako goyo kum pa Papasi i ‘cik me Sande’, obedo miyo cing pa 144,000. I dul 9 me Ezekiel, laco ma tye ki bungu me pi me acoya oyolo i Yerusalem, ka omiyo cing bot gin ‘ma gi yigo ki kwako dwon pi tim marac ma kitimo i piny’ kacel ki i kanisa. Tic en tye oyube kacel ki yore ma Rwot tye kagamo dok me aryo gi ma ki cwalo woko i tung Isirael. Ogamogi ki i yie angwen me piny, ki ‘yie angwen me piny’ kijaro calo kabedo me mapiny 8. 8 obedo cal pa yore me rwenyo pa rwom pa leero, kelo nyutu ni gamo pa agiki pa gin ma binen bedo ‘ensign’ timore i cawa ma rwenyo pa rwom pa leero tye katimo i piny.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Bedo acel ma kinyutu ki "Efraim"—"pe lario Juda, ki Juda pe ocweko i cwiny Efraim"—bino time ka ludiro pa Juda gicweyo woko. Ki poro, jo ma obedo i kica ma con, ma kinyutu ki "Judas", onyo "Sinagogi pa Satan", onyo "kacoke pa jo me koba", onyo jo Protestanti i gin matime pa Millerite, onyo Yahudi i gin matime pa Kristo, "gicweyo woko" i golo geno ma acel. Ka Yeremia onongo nyutu gin matime ma en keken, kigiwaco ne ni pe matwal romo dwogo bot kacoke pa jo me koba; ento gin, ka giyero lok cwiny, gubedo romo dwogo bot ne.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Caki ki 18 Julai 2020 nyo i Cik me Sande, Rwot ocoko jo pa En me ceng agiki dok i tyen aryo. Ocoko gi ki tung' lobo weng, i kare ma En tye otyeko tic pa En weng i Juda ki Yerusalem. I kare me keto lating, jo pa Lubanga me ceng agiki gibedo pe rweny maber, kadi kamano gibinongo ki rwom maromo adek ma kodo ticgi.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Dini me Katolika obedo kisolo pa kube me adek, ki nyiri pa en acel obedo rwom ma Sister White moko nying ne calo kenisa me nying kende. Rwom meno tye calo nabii me bur. Adventist pa Laodikia ma me nying kende, ma kityeko nyutu ki Yuda, gin dragoni i kit me nyuto man. Kobo me 1863 ki rwome iye kobo pa Isirael me con i Kadesh ma acel, ka giyero kwero lok pa Yosua ki Kaleb ki dwogo cen i Misiri. Misiri obedo lamat pa dragoni.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Wod dano, med wiyi i kom Farao, Rwot pa Ijipt, ka inyutu lok ikom en, ki ikom Ijipt weng: Waco, ka iwaco ni, ‘Man aye ma Rwot Lubanga owaco; Nen, an atye ikom in, Farao, Rwot pa Ijipt, cok madit ma ocung i tung pi pa en, ma owaco ni, “Pi pa an en me an keken, ka an ocweyo ne pi an keken.”’ Ezekiel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Goro ma i Kadesh obedo tem ma me apar i kare me temo ma okelo goyo woko kacel ki tho pa jo ma kiyero ma kicweyo gi ki Ijipt, kede bene obedo cal pa tem me agiki i kare me temo ma kimonjo bot Philadelphian Millerite Adventism i October 22, 1844, kede ogiko ki goro me 1863. I agiki maloyo me gin pa Israel macon, Juu gi yeyo dwon, ‘Kwanyo ne woko, kwanyo ne woko, baro ne i lanyut.’ Pilate owaco botgi, ‘An abar Rwotu i lanyut?’ Jodolo madit ogamo, ‘Pe watye ki Rwot moro, ento Seza kende.’ I goro me acaki kede i goro me agiki, jo pa lagam mukwongo giyero cal pa nyoka madit (Ijipt kede Roma me kwer) me bedo Rwotu.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His divinity to their humanity.

I 18 me July, 2020, “lunyodo pa Juda” “gicego woko,” kede ot maleng pa 144,000 okiyiko. Gin weng ma odong keken en ni ot maleng kijweyo, i anyim me Lakwena me Cingruok obino matwal i ot pa en. Ot maleng me lok me con pa Millerite okiyiko i mwaka 46, ki 1798 oo i 1844. I balo ma acel me 19 me April, 1844, jo Protestants gicego woko kede gibedo but Sinagog pa Satan, dutyɛn me jo ma gidiyo, nyako pa Rome. Ki aa ki cawa meno oo i 22 me October, 1844, kit me jweyo obedo otime i anyim pi jo ma atir gilubo Kristo odonyo i Kabedo Maleng Mapire Tek, wek otyeko tic me keto kit pa Lubanga pa en kacel ki kit pa dano pa gi.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Lok me kit ma otime con ikom tung Protesitanti ma atir, ma gicoko dok me aryo otum anyim cik marac, pi gi obed tutwal ma Lubanga tiyo kwede me kwaco jo pa iye mapat woko ki Babilon, omede i kare acel keken ma tung Ripablikani ki tung Protesitanti ma giyweyo yie tye ka rwako kacel, timo richo pa cwinya, ka mano gubedo rwatte acel, onyo ot acel, ma obedo cal pa lewic. Ot pa Lubanga, i cawa acel keken, tye ka yubo cal pa Kiristo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Lok pa Rwot ma obino bot Jeremia, ni, Bed i wang ot pa Rwot, i kany ipito lok man, ki i waco ni, Winyo lok pa Rwot, wun weng pa Yuda, wun ma iyaro ki i dware man me pako Rwot. Man Rwot pa lweny weng, Lubanga pa Isirael, owaco ni, Yubu yore mamegi ki timo mamegi, ci an abi mii un obed kany. Pe i geno lok me bwat, waco ni, “Ot pa Rwot, Ot pa Rwot, Ot pa Rwot, gin man.” Pien ka un yubu maber yore mamegi ki timo mamegi; ka un keto yec maber ikom dichwo ki larem mamege; ka pe un gonyo lami, otino ma pe tye ki lacoo, ki dako ma cwe ne otho, ki pe i luyo remo pa jo ma pe ki bal i kany, ki pe i woto i lubanga mapat me pore mamegi: ci an abi mii un obed kany, i piny ma animio bot kwaro mamegi, pi kare weng, kare ki kare. Waneno, un geno lok me bwat, ma pe kelo ber. Binu oyo, bi goyo kwo, ki bi bedo ki dako me dano, ki bi rwongo i bwat, ki bi goyo meki bot Baal, ki bi woto i lubanga mapat ma pe un ngeyo; ci binu obedi ocung i anyim an i ot man ma gicoyo ki nying an, ki iwaco ni, “Wa oreso woko me timo goba magi weng?” Ot man, ma gicoyo ki nying an, obedo ol pa laoyo i wang un? Waneno, an keken aneno man, Rwot owaco ni.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Ento wut kombedi i kabedo me an ma onongo tye i Shilo, ka an atero nying an i acaki, ci inen ngo ma atimo bot ne pi tim marac pa jo an Isirayel. Kombedi, pien wun otime tic weng magi, Lubanga owaco ni, an owaco bot wun, acako cokki ka awaco, ento wun pe uwinyo; an olwongo wun, ento wun pe udwoko. Erwate, abi timo i ot man ma ki luongo kwede nying an, ma i geno iye, kacel ki kabedo ma an aami bot wun ki bot kwaro wun, macalo ma atimo i Shilo. Abi gweyo wun ki i wang an, macalo ma agweyo owete wun weng, kadi obedo nyithin pa Efraim weng. Erwate, pe i lamo pi jo man, pe i medo dwon me kwac onyo lamo pi gi, pe i cwalo lam bot an pi gi: pien abi pe winyo i. Pe ineno ngo ma gin timo i poto pa Yuda ki i yoo pa Yerusalem? Yeremia 7:1-17.

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