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# The Book of Daniel - Number Seventy-Six

Buk pa Daniel - Namba 76

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

Golo cing i lok pa lanabi: Kwanyo ler i 1856 ki gin ma otur ki iye

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Jeff Pippenger

Published

February 9, 2024

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In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

I mwaka 1856, ler me “abicel aryo” kityeko yabo, ci i mwaka 1863, ler eni kityeko golo ne woko. Lanabi ma aa ki Yuda okelo ler eni bot rwot marac Jeroboam, ci Jeroboam pe okwako ne. Isaia bene okelo ler ma macalo eni bot rwot marac Ahaz, ci eno bene pe okwako ne. Pi gengo ler ma okube ki wang pi Shiloah, lobo pa rwot Jeroboam (ma i tung me wi piny) ki lobo pa rwot Ahaz (ma i tung me piny) kicwalo gi i runy ki rwot ma aa ki wi piny i 723 BC, ki i 677 BC kamaloyo.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Mose, i gonyo pa Aron; Isaya ki Ahaz, kede Jeremia ki rwodi mukene, ginyutu calo jo ma rwate i geno i gin matime pa Millerite, ma giduto onongo ginyutu calo jo okwayo me ler i gonyo me nino agiki. Pire tek me nino agiki ma acel, me 1863, kede pire tek me nino agiki ma agiki, me “goro piny madit” ma i Revelation lacit apar acel (cik me Ceng pa Naka ma bino lacen), ginyutu calo i rek me porofeti weng man. Lanabi ma aa ki Juda nyutu calo lanabi ma obalo tici mamegi, ci okumi i kwer acel kwede Protestantisimu ma owil woko. Tho mamegi kede okume mamegi obedo adwogi pi yero mamegi me chamo kede meto jami me cham pa lanabi ma bwola pa Bethel.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Kwero pa gin ma twero pa Paapa (Rwot pa Asiriya) oloyo gi i cawa me Cik me Sande, ma ki nyutu ne ki goyo gi i wang piny piny me tung anyim ki piny me tung acaki pa Yeroboam ki Ahas, rwate ki gin ma obedo i kom lanabi pa Yuda; pien otho i tung "leon" ki "punda". "Leon" obedo til pa Babilon ma i cawa me agiki obedo twero pa Paapa.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11-32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Lanabi me Yuda otho i tung alama aryo. Simba en alama me Babulon, ki Babulon me kombedi, i kare me agiki, en Rwot me Boro, ma, calo i Daniel 11:45, obi i giko pa en kun pe tye ngat mo me konyo en. Alama me twero pa en obedo woro ceng, ma en tim marac me angwen, ka ma i Ezekiel 8, kare me angwen me Adventism me Laodicea ki yaro ne calo giyubu wii bot ceng. I nino pa Miller ginyuto ne ni pe keken kidi ma lero giloro gi ki gipobo gi, ento bende sanduku keken, ma onongo nyutu Baibul, bende ogweno woko.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

I kare adek me Adventism, ladrwako pa Adventism gicoyo malo tic me cako tic kwede yiko me Bibil ma gicako lwongo ni ‘yiko me kare me kombedi’. Yiko ma gicako lwongo ni ‘me kare me kombedi’ magi, gikelo gi ki bot coc pa cing ma kigoyo woko, ma gicoyo malo ki joteologi pa ngat me richo, kede Protestantism ma otule woko. Casket pa Miller obedo King James Version, ma giyiko ki bot coc pa cing ma pe kigoyo woko.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

I kare me generation ma angwen me Adventism ma Laodikea, kanisa dong orwate ki World Council of Churches, rwom pa Kanisa pa Loma kede nyako ne. Adventism ogamo pi kare mapol, pi ber pa apuk megi ma kidi, ni gin keken “observers” i World Council of Churches, nyo cikke me rwom marac eno oyaro ni kit pa “observer,” obedo dano ma opong ki twero me yero i rwom!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

I tunggi ma angwen, gimiyo 'dano me kwer' medali me zahabu aryo. Pe manok, medali acel ne kicobo iye ngec me Katoliki ikom Dwogo me aryo pa Kristo, ma kinyutu Yesu ka odwogo, ka otyeko keto tiye i piny, kacel ki mwono me Katoliki ma oring ceng i nyuma pa Kristo, ki mukato me Katoliki pi cik ma angwen, ma oweko keken owaco ni, 'Pong wii Sabat.' I kit me kot (ma obedo waco me kuc), Pirisidenti me General Conference omii lagwok, ma en onongo nyutu ni Kanisa me Seventh-day Adventist onongo geno ni Papasi en Anitikristo, entit ni kanisa ne con dong ocwalo geno meno 'i kup me yore ma otime con.'

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Tim marac (koc) ma angwen obedo ka ludito 25 pa kanisa pa Jerusalem gipye wii i piny i bot ceng. Tim marac ma dong-odong ocako ki cal me mono ma kicweyo i tung ot, ma otito cako. Lanen ma aa ki Yuda ogik dong kigne piny kacel ki Protestantisme ma oweyo adera, ci lanyi (Babilon) okwanyo kwo ne, pien odwogo i yore me timo pa Protestantisme ma oweyo adera; ci pi mano pe twero ngenyo ni en Ruma aye kicano limo, ci ka pe tye limo ma kicano ki alama pa dano me richo, i giko ibedo i but dano me richo.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> Jogi ma tye ki peko i ngec gi pa lok, ma pe gineno tiend Antikristo, atir gin bi keto pire kene i tung pa Antikristo. Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

Lanabi pa Yudea ogubore kacel ki lanabi ma goba pa Bethel, ma owaco ni en “lawi” pa en, ki onwongo gineno otho i tung iye alama aryo. “lion” onongo nyutu bal pa en me ngeyo Antikristo, ki “ass” obedo alama me Islam. Adventism me Laodicea dong otyeko nyutu, kun pe owaco gin mo ikom September 11, 2001, ni pe ongeyo ni kom gin me Islam i “Woe” ma adek obedo “Midnight Cry,” kwena me “latter rain.” Pe ngeyo kwena me “latter rain” obedo tho! “latter rain” ocako i September 11, 2001, ka malaika madwong me Revelation apar aboro oburo piny, ka ot madwong me New York City gigubo piny. “rain” obedo kwena, ki kwena myero giningeyo me oywene.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Pe myero wa kuro pi kot me agiki. Obino i tung dano weng ma bi ngeyo kede ma bi mako gin-kene ludwe ki opub pa kica ma obo iwa. Ka wa cobo gic me ler, ka wa pido kica ma atir pa Lubanga, ma mito ni wa ogeno Iye, dong kigamo weng bityeko. [Yesaya 61:11 kicoyo.] Piny weng myero opong ki pak pa Lubanga. The Seventh-day Adventist Bible Commentary, volumu 7, pot 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

“Piny weng” ngeyo ngo ma otime i ceng apar acel me dwe me September, mwaka 2001; ento, me gamo kwena ma cako kono, ma ka agiki omiyo piny weng lero ki ywe pa Lubanga, myero kwena en oyar. Nyig lok “recognize” nyutu ni “pur odoco onyo dwogo ngec me gin, kede yaro atir ngec eno, onyo pe. Wan wayaro ngat i kama macok, ka wapur odoco ni wa neno ne con, onyo ni con onongo wa ngeyo ne. Wa yar kik ne onyo dwone.” Buk me Dictionari pa Webster, 1828.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

Yo keken ma Adventista pa Laodikea romo ngene ngec me kop me agiki ma obino i 11 me dwe September, 2001, obedo ni gi ngene ni gi o neno acel keken me nyutu me tek pa Lubanga i kare mukato. I 11 me dwe August, 1840, Malaika ma tek me Revelation apar obino piny, ka poropheti me Woe aryo pa Islam otum. Tariik man odwogo maber, ka i 11 me dwe September, 2001, Malaika ma tek me Revelation apar aboro obino piny, ka poropheti me Woe adek pa Islam otum; ento ka pe ki ngene Islam pa Woe adek, dong ki cwalogi ki “wild Arabian ass” i tho ma kelo ni leona pa Babulon me kombedi.

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Jo kong'o pa Ephraim, ma pe romo kwano buk ma kigigo, pe gineno dwogo pa lok me con pa Millerite, pien ngiyo man tye i kom yo me kuc me agiki me 'rek i wi rek'. Lok me tam ni nyuto pa teko pa Lubanga i lok me con pa Millerite dok mede i cawa magiki, pe romo kiconyo ki yore me tic pa Protestant ma ojuke woko ki pa Katoliki.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Lacar ma rwate i yabo kwena pa lacar ma adek myero ocweco piny weng ki lamal pa iye. Tic ma ngolo piny weng kede teko ma pe gityeko neno con kiwaco con kany. Lwak me Advent me 1840-44 obedo neno ma lamal pa teko pa Lubanga; kwena pa lacar ma acel otyeko kelo ne i kabedo weng me misiyoni i piny weng, ci i piny mapat obedo tami madwong loyo me woro ma pe kinongo ne i piny mo keken coki ki Reformation me cawa apar abicel; ento gin man obiro loyo gi ki lwak ma tek i kite me nyiang agiki pa lacar ma adek.” Lweny Madwong, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Yoregi me tic omiyo ludito ma orweny me Israel me kare me kombedi gi ngolo ada ni bino bedo nyutu odoco me teko pa Lubanga i nino me agiki, macalo ne obedo i nino mukato.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> Ka kany wa neno ni kanisa—kabedo maleng pa Rwot—obedo ma acel anyim me nwongo lupo me mirima pa Lubanga. Ladit me con, gin ma Lubanga omiyo gi ler madwong’ kede ma onongo gitye ka gwoko lok me cwiny pa jo, gi oyabo jami ma ki ocimo gi me gwoko. Gi oceto wii ki waco ni: pe mito wa gwenyo tim ma lamal kede nyutu maler pa twero pa Lubanga macalo i cawa me con. Cawa ose loko. Lok magi gi miyo teko bot pe-yiegi, ki gi waco ni: Rwot pe bi timo ber, kadong pe bi timo marac. En tye ki kica mapol, dok pe bi yaro jo pa En i bura me kwero. En atir, ‘Kuc ki gwok maber’ obedo yweyo ma bino bot lacoo ma pe dong ginywako dwongi malo macalo opuk me coyo, me nyutu bot jo pa Lubanga gicobo cikgi, ki bot ot pa Yakobo richogi. Gwogi ma tongo, ma pe gicoyo, gin mo nongo kur ma rwom pa Lubanga ma gicako cwinyi. Lacoo, nyako ce, ki otino matidi, githo weng kacel. Testimonies, volume 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Okwo me wang pa Laodicea ma tye iye i ngat me ngec ma gicwako twero i kom jo pa Jerusalem ma pe gi ngec pe gubedo romo ngeyo kot me agiki, pien pe kende gi tiyo ki kit me timo me Bibul ma orwate, ento agiki me paro gi ma pe atir kiceto gi i kabedo ma gibi kwero nyutu mo keken me anyim me teko pa Lubanga, calo i cawa me con. Ento Malaki adek tito ni ka Lami pa Cik yiko maleng lawo pa Levi, ci min me lamo bin bedo calo i cawa me con.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> Lami adwogi ma atir owaco, 'An ange tic pa in.' 'Lok cwiny, i timo tic pa acaki.' Man en temo ma atir, adwogi me ni Roho pa Lubanga tye ka timo i cwiny me opongo in ki hera pa iye. 'Abi bino piri, abi kwanyo yang me lyet pa in ki kabedo pa en, ka pe ilok cwiny.' Kanisa en calo yath ma pe nywol cidi, ma ka konyo butu, ki kop, ki ceng maleng, myero onywol cidi mapol; ento i yath en, yeny pa Lubanga onongo pe nongo gin mo, ento yic yath keken. Tami ma tere pi kanisa wa! tere tutwal, kacel-kacel pi dano weng! Lamaloyo tutwal cwiny mapat ki cwiny marwate pa Lubanga; ento, 'ka pe ilok cwiny,' bi tyeko woko; kanisa, ki kikome wa, bi woto ki twolo i twolo, ki yore ma oyoto i tho, ka gitye ka waco ni, 'An atye ma loyo lonyo, ki jami omedo mapol, ki pe amito gin mo.' Lami adwogi ma atir owaco ni, 'I pe ingene ni in obedo ma opong peko, ki ma pe kuc, ki ma pe ki jami, ki ma oneno pe, ki ma pe ki yubu.' Bi nongo kare mo me neno maber kitgi?

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> Binen bedo i kanisa nyutu maber madit pa twero pa Lubanga, ento pe bi tye bot gin ma pe gi ogolo piny cwiny i wang Rwot, ki pe gi yabo ol pa cwiny ki yaro richo ki lok cwiny. I nyutu pa twero eno ma miyo lero i lobo ki dugu pa Lubanga, gin bi neno keken gin mo ma i guro me wanggi gi paro ni obedo peko, ma bi woyo bwor gi, ki bi cung matek me ceto kwede. Pien Rwot pe timo kit ma rwate ki paro gi kacel ki geno mamegi, gin bi gamo tic eno. 'Pek man ango,' gi waco, 'ma pe watwero ngeyo Lamo pa Lubanga, ka watye i tic pi mwaka mapol?' - Pien pe gi yubu ciko, ki poyo me ngec pa Lubanga, ento kare keken gi waco ni, 'An lapii, ki oyoto ki jami, ki pe ami mito gin mo keken.' Talent, kacel ki bedo pi kare mapol, pe bitwero weko dano bedo yoo me ler, ka pe gi keto gi piny i tung maber pa Ceng me Kica Maber, ki loke, ki yaro, ki cobo gi ki miyo twero pa Lamo Maleng. Ka dano ma timo gin maleng gibedo golo piny cwiny i cok madit pa Lubanga, Rwot bi yie gi malo. Obi weko gi bedo dano me poko - dano lapii i ng'wono pa Lamo pa en. Kitgi ma matek ki paro pi keni keken, kacel ki wic ma matek mamegi, gibineno maber i lero ma biyo ki Lero pa Lobo. 'Abino boti mapatpat, kendo abi kwanyo tung me lacem mame i kabedo ne, ka pe ilok cwiny.' Ka i yeny Rwot ki cwiny weng, ibin nongo en. Review and Herald, December 23, 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

Tho pa lanabi pa Yuda kitye ka nyutone ki “leon” pa Babuloon me kombedi, ma obedo lacar me lanabi ma keto te neno me rapoka me lok me lanabi, ki dok ki “peke.” Lok pa acel me waco Isilam i Makwalo Maler obedo kare ma kikwayone Ishmael calo “dano ma piri.”

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Kede en bi bedo dano ma goro; lwete pa en bi lweny ki dano weng, ki lwete pa dano weng bi lweny ki en; kede bi bedo i wang owete pa en weng. Genesis 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Cik me kwaco ma acel i Coc me Maleng nyutu ni jami weng me kit pa lamal tye iye, pien Lok pa Lubanga obedo peke, ki peke tye kwede DNA weng ma mite me kelo bot opong pa yath weng. Leb ma kiketo calo “dano ma otur,” en leb pa “punda me Arabu ma otur.” “Punda” i Coc me Adiera en acel i kin lamal me Islam.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Ngec pa Ezekiel i 37, ma odwogo cok ma otho i kwo, ka gicungo calo lwak ma tek madwong, en ngec pa Islam me pire tek me adek; ki ngec eno obedo ngec pa “Midnight Cry” me cawa me agiki. Sister White tito tutwal ni donyo pa Kirisito i Yerusalem ma ki kit me loyo, onongo nyutu ngec pa “Midnight Cry.”

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> Dwone ma i tung icel pe ne ogamo matek ki tedo lok; ento buk me Kitabu me Nyasaye ne maler kede ma oyegi woko. Tye twero ma geco cwiny ma odonyo kwede. Pe tye geno ma war, pe tye lapeny. I kare me donyo me loyo pa Kricito i Yerusalem, jo ma gicoko ki i buk weng me piny pi gilo kare gipoto i Ganga me Olivu; ka gigiromo ki lwak ma woto kwede Yesu, ginego cwiny gi ki bedo pa cawa, gikonyo me medo dwone: "Kica tye kwede en ma bino i nying Rwot!" [Matthew 21:9.] Cal keken, jo mape geno ma gipoto i diro pa Adventist—mogo pi mito neno keken, mogo bene pi jigi keken—gineno twero ma keto cwiny ma otere kwede ngec, "Nen, Lakweno bino!" Spirit of Prophecy, volume 4, 250.

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Nyutu pa Yesu Kristo obedo lok ma agiki ma kiyabo woko i kare me agiki, kede tye ki Islam me pire tek ma adek. Ka Kristo, ma en aye lok ma kiyabo woko, odonyo i Yerusalem, kacel ki mano ocweyo cal pa Kwac me odira me kare me agiki, en owoto iye "ass" (lok ne bene owoto iye "ass"). Lok me agiki pa bedo kakare pa Kristo, Islam aye ma cwalo ne.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Islam ne en dano ma me cok, kombedi en dano ma me cok, kadong obi bedo dano ma me cok, calo kit ma punda pa Arab ma me cok nyutu; kede dano weng ma mito neno (kede tye jo mapol ma pe mito neno) romo yot "nongo ngeyo" ni lweny ma kombedi Islam tye katimo en coyo ma me cok. Dwong me cwiny me ketho kene, kun ogeno ni binongo mwono madwong me mera i piny ma bino, en coyo pa Setani. I kare ma acel ma kicoyo nying Islam, kinyutu ni Islam bi bedo dano ma me cok.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Lweny pa Islam oketo dano weng kacel, me lwenyo ikom lweny ma tye ka medo me Kec ma Adek. Islam obedo kit-wii me porobeti pi keto gavumenti me lobo acel, kede jo globalis gilito ni gi oketo Yubu dwogo i piny Israel ki atir inge ka Lweny me Lobo ma Aryo otyeko, me gitic kwede kwero ma cok pa Islam ikom Yubu me cako Lweny me Lobo ma Adek. Jo globalis gigeno, kede gi gilito pi kare mapol me mwaka apar-apar, ni gibimito Lweny me Lobo ma Adek me kelo gavumenti me lobo acel pa gi. Mite ma ocok pa jo globalis, macalo ka gi waco ne ki lok pa gi keken, rwate i rwom me Baibul ma omiyo Islam.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

Pwodi, gin ma loyo tek i 'DNA' pa lanabi pa Ishmael, i rek ma kimiyo ngec pa en pi mukwongo, obedo eni: roho pa en, ma obedo roho pa 'wild man', obedo i wang owete pa en weng. Tam me ni dul manok keken pa Islam ma pire tek be gi bi bedo katic i Woe ma adek, pe rwate ki Lok pa Lubanga. Tam ma piny gutamo, ma rwate ki yore me politika, ni i dul me dini weng tye jo manok ma marac, ki ni mapol loyo i dul me Islam obedo dano me lobo ma loro kuc, pe rwate ki kitabu maler pa gi onyo ki Bibul.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Koran nyutu ni tito pa ludito weng pa Allah en me kelo piny weng obed rwate ki cik me Sharia, ki i buk me Genesis, ngec mukwongo pi Islam nyutu ni lami pa “wild man” pa Ishmael bi bedo ii ludito weng pa Islam. Koran nyutu lutito pa iye me poro bedo maber ka gi bedo i kabedo ma kombedi pe gitye ki teko me miyo lwak obed i cik pa dini gi, macalo kit pa Katoliki.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Lanen ma obino ki Yuda ogamo Jeroboam ka lobo pa rwotne onongo kitero me acaki. Protestantism ma odug woko ki adwogi pa Obanga ocake i 1844; dong Adventism pa Millerite ogamo ne, ma gidonyo i Kabedo Maleng loyo weng kede ginongo cik pa Obanga, kun bene Sabato me ceng abiro. Adventism pa Millerite kimiyo kwena, calo kit ma ki tetere kwede Yeremiya, ni obed adok ir Obanga, ento dok pe mo odok i 'lwak pa jo-yubu'. Lanen ma obino ki Yuda kimiyo kwena ni pe obed adok i yore acel ma onongo obino ki ne, pe alimo onyo amethi kic pa lanen ma lokne pe adier i Bethel, ento otime kamano. Tho pa lanen ma obino ki Yuda kiketo ne ki yaro i tung cal aryo, ma giyaro Paapasi kede Islam. Adventism pa Laodicea pe twero neno adier aryo meno; pien i 1863, gikwanyo woko wanggi pa cwiny, kede gicako tic me yiko gin ma wel loyo kede kit me tic ma William Miller otyeko tic kwede, me keto jigi me Adventism ki cente mape adier kede gin ma wel loyo mape adier, kede kit me tic pa Protestantism ma odug woko ki adwogi pa Obanga, kede kit me tic pa Katolik.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

Dano “dirt brush” kombedi tye ka yweyo piny me ot pa En, kacel ki dwogo mwoc ma maler, ci tye ka miyo gi bot Miller wek oyiki gi i meza pa en; ento Adventism pe romo neno pien tye ki yie ni gin jo ma odong ma kityeko yubu gi me bedo jo pa En i 1844.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> Pe iparo i iye wunu me waco ni, ‘Abraham obedo wuwa’; pien awaco botu ni, Lubanga twero ki kite magi me cwero nyithindo bot Abraham. Kombedi bene, tango dong kicoko i kom me yago; eka yago weng ma pe kelo pien maber, giwoto piny ka gicwalo i mac. An adier abaptiisa wunu ki pi i dwoko cwiny; ento en ma obino lacen pa an, tye madwong loyo an, ma kuti pa en pe an rwate me cano; en obaptiisa wunu ki Laro Maleng, ki mac. Lwet yweyo tye i lwete pa en, ka obi yweyo maber piny pa yweyo, ka obi cobo ngano pa en i apila; ento obi yuko otut me ngano ki mac ma pe itwero golo. Matayo 3:9-12.

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

Adventism pa Laodicea obi guro woko ki cogo pa Rwot, ka pien gin mo keken ma romo dwogo. Adventism pa Laodicea obi kubo i kabur acel calo kabur ma jo pa lagam ma mukato ma gikwanyo woko kwena pa Miller gikubo iye, pien kombedi, i kom jo alufu mia achiel gi piero angwen gi angwen, gin bene jo pa lagam ma mukato. Laro me 1863 ki nyutu ne ki lanen ma obino ki Juda, ma bene oweyo lok me poropheti ikom Rwot Josia.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> Pe wa myero wa bedo calo piny; wa myero wa bedo mapat dok dok ki piny. Sataana otime bedo kacel ki kanisa, kede binen mede bedo kacel ki gi, ka timo kwede temo madit loyo i kom lok atir pa Lubanga. Gin weng ma jo pa Lubanga timo me donyo i piny obi kwako woko kwec ma cwiny tek ki i twero pa otum. Lweny agiki pa laco marac obedo lweny ma cwiny tek tutwal. En obed lweny agiki i tung twero pa otum ki twero pa ler. Lati pa Lubanga ma atir weng bi lwenyo ki ber cwiny i kom Kristo. Gin ma i pire tek madit man gi yeyo me obed mapol i kom piny loyo i kom Lubanga, agiki gibiketo gi weng i kom piny keken. Gin ma gibalo i ngecgi me lok, ma pe ginyutu ngec me en aye Antikristo, atir gibiketo gi i kom Antikristo. Kombedi pe tye cawa pi wa me mede bedo kacel ki piny. Daniel tye dong i kit pa en ki i kabedo pa en. Lok me poro pa Daniel ki pa John onego giyaro maber. Gi tito gi kene. Gi mino piny lok atir ma jo weng myero giyaro. Lok me poro man onego obed janeno i piny. Ki ipongo gi i cawa agiki man, gin bitito gi kene.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> Rwot dong tye ka bino keto cwec i lobo pi richo pa lobo. En dong tye ka bino keto cwec bot cawa ki lwak pa dini pi kwero gi lela ki ada ma kimino botgi. Ngec madit, ma ocako kacel ngec pa malaika me acel, me aryo, ki me adek, myero kimino bot lobo. Man myero obedo kup pa tic wa. Jogi ma tye ki geno matir i Kristo obedo luwo cik pa Yehova i wang lobo. Sabat obedo alama i kin Lubanga ki jogi, ki wa myero wanyutu i wang lobo luwo wa i cik pa Lubanga ki gwoko Sabat. Obedo alama me ryemo i kin jogi ma Lubanga oyero ki lobo. Obedo madit tutwal me bedo matir bot Lubanga. Man tye ki yubo rwom kwo. Tye nino ni kit chamo wa myero obed macon, ki wa myero wabed ki gwoko cwinya i gin weng. Kit mapol me mere ma pire tek kiyeno i mesa pe myero, ento kelo bal madit. Cwinya ki kom myero kigwoko gi i rwom kwo maber loyo. Ka keken jogi ma kigurogi i ngec ki luoro pa Lubanga myero oyeregi me cwalo lapok tic. Jogi ma tye i ada pi tutwal, ento pe gi twero nyutu i kin kit maler me rwong ki kit me tim marac, ma ngecgi i kom rwong, ywee, ki mor pa Lubanga ocule, myero kigi kwanyo gi bot lapok tic.

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> Lubanga tye ki pwonya mapat ma jo pa En myero gupwonyo. Ka con gupwonyo pwonya magi, tic pa En obed pe i kabedo ma tye kombedi. Gin acel myero kitim. Lok ma adier pe myero kigengo bot latic pa Lubanga onyo jo matye i kabedo me tung pi bwogo coyo gi. Myero obed ki kube ki instityuson wa jo ma, ki bedo piny kacel ki ngec, bin waco tam weng pa Lubanga. Coyo pa Lubanga oko bot jogi ma i geno pa ringre kacel ki dwong cwinya gikwero telo pa En. Gikelo peko bot bedo maber pa tic pa En.

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> Yore weng ma pe atir obedo bwola; ka gin mede kwede, i agiki bikelo obalo woko. Ka mano, Rwot weko jo ma gwoko tam ma pe atir, gibalo woko. I kare keken ka yubu ki kong-wic tye ka winyo, bal ma ceke obino. Tye jo mogo ma, ka ce gigeyo cobo ma jo mukene gigamo pi pe bedo gi geno ma atir, ento gi walo lagam woko. Gin tye ki bal ma lacen. Gigeyo dwaro pa Rwot, ento pe gitimo ne. Pok marac pa gi bi rwate ki balgi. Pe gi yiko lok pa Rwot. Kress Collection, 105, 106.

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