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# The Book of Daniel - Number Ninety-Nine

Buk pa Daniel - Namba 99

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Ceng me agiki ki Jajmen pa Lubanga: Nyutu woko ngec me laporofeta

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

“Nino agiki” tye calo paco me cako kicano i kare me malaika ma acel, kede i kare me malaika ma adek, pako tyeko me kicano. I “nino agiki” jogi pa Lubanga onongo gikete me paco kicano pa Lubanga, kede kombedi tye gikete me paco en; ento me bedo lacwalo ngec me kicano pa Lubanga, myero ingeyo kicano. Gin ma pire tek i Laodicean Adventism, pi jogi ma gineyo kede jogi ma pe gineyo, en ni pe gi ngeyo kicano pa Lubanga. Lami Lubanga weng gityeko waco ikom nino agiki maloyo ikom nino ma gi onongo ceno.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.

> Lanen me cawa macon acel acel pe gi waco pi karegi keken maloyo, ento gi waco maloyo pi kare wa, pien lokgi me lanen tye katic pi wa. ‘Kombedi, gin weng man ma otime botgi obedo pi poko wa; ki kicoyo gi pi wa me ciko, pi wa ma agiki me lobo obino bot wa.’ 1 Korint 10:11. Selected Messages, buk me adek, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Jopanabi weng tye ka rwate ki gin-gin, ci lok me jopanabi weng tye ka nyutu cal acel keken, ki cal eno obedo pi nino me agiki, ma gin nino me bura.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Roho pa lanabi tye piny i cing pa lanabi. Pien Lubanga pe en Lubanga me wic bal, ento en Lubanga me kuc, macalo i kanisa weng pa jomaleng. 1 Korint 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Yerusalem i neno ma Ezekiel ocake kwede i chapta 8, obedo Kanisa pa Lubanga, en aye Kanisa me Seventh-day Adventist me Laodicea i kare me agiki. Chapta 8 ki 9 pa Ezekiel gi nyutu dul aryo pa jo me pak bot Lubanga i tyeko me woko me cwalo kom ikom ot pa Lubanga. Dul acel tye ki nyutu ne i ludito 25 ma gu baro i ceng; ento jo ma gi puko cwiny ki gi lolo ikom tim me kwero ma timo i kanisa ki i piny, gi nywako cing pa Lubanga. I chapta 11, neno pa Ezekiel mede nyuto cwalo kom ikom ludito 25 ma gu baro i ceng.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> Cente Jwii ogolo an malo, omiya abino i bur me tung rweny pa ot pa Rwot, ma neno bot rweny; kadong, i wang bur, tye jo apar aryo abic. I iye an neno Jaazania, wodi Azur, ki Pelatia, wodi Benaia—rwodi pa jo. En owaco bot an ni, “Wod dano, gin eni obedo jo ma gibedo kacako pur marac, ki gamiyo pur marac i pach man; gi waco ni, ‘Pe tye macok; wabiyubu ot; pach man en acan, kadong wan en nyama.’ Eria, poro lok ikomgi; poro lok, i Wod dano.” Cente Jwii pa Rwot obino ii an, owaco bot an ni, “Waco; En aye ma Rwot owaco ni: ‘Man aye ma un owaco, in ot pa Isirayeli; pien an angeyo gik ma obino i wii yugi, gin weng. Un opongo joma gikolo kwo i pach man, ki un opongo yoo pa ne ki joma gikolo kwo. Eria, Rwot Lubanga owaco ni: Joma gikolo kwo ma ugikete i tung cen pa ne, gi en nyama, ki pach man en acan; ento an abi kwayo wunu woko ki i tung cen pa ne. Un gilworo tong; kadong an abi keto tong i wunu,’ owaco Rwot Lubanga. ‘Kadong an abi kwayo wunu woko ki i tung cen pa ne, abimiyo wunu i lwete pa lajogi, ka abi tito lok i wunu.’” Ezekieli 11:1-9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

Jerusalem kicano calo “adiga”, kede jo ma tye i Jerusalem gin “ring” ma tye ka tedo i adiga, ma en adiga me tedo. Kica pa jo marac, ma gitime ki maloika ma gitye kede gik me balo i lwete gi, i cawa me ket maki pa 144,000 (pi Sister White owaco ni ket maki ma i Ezekiel chapta 9 obedo rwate ki ket maki ma i Revelation chapta 7), tye kede ada ni jo marac gikwanyo ki Jerusalem. I kare me cik me Sande ma bino oyot, Jerusalem me Roho obi bedo maleng kede obiketo malo calo bendera i wi got weng.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> I kare me agiki obedo ni, got me ot pa Rwot bi kete tek i wi got, ci bi malo maloyo got; ci kabila weng gibilor bot en. Jo mapol gibiwot ci gibiwaco ni, “Bin, wot wa malo i got pa Rwot, i ot pa Lubanga pa Yakobo; en obimiyo wa ngeyo i yore pa en, ci wabiwot i yo pa en; pien cik bi aa ki Ziyon, ci lok pa Rwot bi aa ki Yerusalemu.” Yesaya 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Yweyo ma kityeko pi Yerusalem i kare me cik me Nino, obedo kwanyo woko jo Adventist pa Laodikia, ma keken jo Adventist pa Filadelfia dong gin ma olare. Kit me koporeti i cik dong otieke, pien gamente pa United States en aye dul ma tye loyo i kit me cik ma kicweyo i 1863; ka gamente pa United States cungo yaro Nino i piny, kit me koporeti pa Kanisa Seventh-day Adventist onyo kigolo woko i cik, onyo inyalo bedo ni nyingne kiloko woko i cik odok macalo Kanisa Adventist pa Nino.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Ka malaika ma lwenyo okwanyo woko jomarac i Yerusalem ki i acutu madit, kanisa me Adventist me Laodikea ogiko, ki muvimenti me Filadelfia obedo Yerusalem me Roho ma kityeko weyo malo macalo bendera. Micah owaco bot dano me kare macon, ma Isaiah oyaro gi jo me yengo, jo ma giyaro ler ni otum, ki giyaro otum ni ler; ki pi penyo, onyuto ni dano me kare macon myero gininge “kec.” Myero gininge kare me limo gi.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> Ci an owaco ni, winyo, an akwayo wunu, ladito pa Jakobo, ki rwodi pa ot Israel; pe obedo pi wun me ngeyo kec? Gin ma pe gi hero maber, ento gi hero marac; ma gi kwanyo cwegi woko, ki kwanyo nyama gi ki i doggi gi; ma bende gi chamo nyama pa jo pa an, ki gi goyo cwegi woko; ki gi poto doggi gi, ki gi goyo gi i achelel, macalo pi acuma, ki calo nyama i iye agulu madwong. Micah 3:1-3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Lubanga onongo tye ka paro, ka kombedi bende tye ka paro ni jo pa En me cawa magiko onego ongeyo musango; ka musango pe obedo gin acel keken. En obedo lok pa kare ma medo‑mede, ma tye ki rwatte mapol ki alama me yo ma pire kene. En obedo kare pa porofeti ma ocake i mwaka 1798, ka medo‑mede nyo obino i agiki me mwaka alufu acel. En obedo me yenyo ka bene me keto woko. Ki timo ne i kom dano weng ma obedo kwo i lobo, ka bende i kom lacar ma kiweyo gi ki polo. Kare me musango obedo ngec ma pire tek pi jo pa Lubanga ma gigwoko geno i cawa magiko, pien lagam bot penyo pa Mika en ni, "ee, Israel myero ongeyo musango."

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Yeremiya nyutu ni ludito ma macon pa Yerusalem i kare me agiki tye calo agiki me "dwogo woko ma pe giko," calo kinyutu kwede kin angwen me buko woko ma yie yie medo, ma Ezekieli i chapta aboro oketo calo "tim marac angwen ma yie yie medo." En bende nyutu ni ludito ma macon gu omedo pire tek i lam me cwinya, pien gi "pako" "ceng, due, ki lwak pa polo weng." En nyutu bende ni "gibut, pe gicake," pien "gikwanyo woko lok pa Rwot." Kede gin magi Yeremiya nyutu ni "jogi pe ngene kayo pa Rwot."

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> I kare meno, Lubanga owaco ni, gibicwalo woko ogongo pa rwodi me Yuda, ogongo pa luti pa rwotne, ogongo pa ladolo, ogongo pa lanabi, ki ogongo pa jo ma obedo iye Jerusalem, ki i kwergi. Gibiywayo gi i wang ceng, ki i wang dwe, ki i bot lwak me polo weng, ma gi ohero, ki ma gi otice botgi, ki ma gi owoto ka giwungo gi, ki ma gi oyenyo, ki ma gi oworo; pe gibicoko gi, wala pe gibiketo gi i kwer; gibibedo calo kic i wang piny. Ki tho gibiyero maloyo kwo bot jo ma ocake pa ot marac man weng, ma ocake i kabedo weng ma an atingogi iye, owaco Lubanga Rwot pa lweny weng. Ka keken, in ibiwaco botgi ni, “Eyo, Lubanga owaco ni: Bibutu, to pe bicung? Bi bolo woko, to pe bidwogo? Pingo ento jo Jerusalem gicako dwogruok ma pe kato? Gikano bwoc matek, gipe woko dwogo. An awinyo kede akwano, ento pe giwaco maleng: pe tye ngat mo ma odwogo i tim maracne, me waco ni, ‘An atimo ango?’ Ngat mo keken odwogo bot yo mamegi, macalo faras ma oyaro i lweny. Eyo, stork ma i polo ngene kare ma kiketo pire; ki turtle-dove, gi crane, gi swallow, giyiko kare me bino gi; ento jo me an pe gingeyo tero pa Lubanga. Ityo waco nininga ni, ‘Wan jo ma ngeyo, ki cik pa Lubanga tye ki wa?’ Neno, adaa, pire keken otimo; peni pa joketo coc obedo pire keken. Jo ma ngeyo gicenyo, gicakech ki gibal; neno, giyweyo woko lok pa Lubanga; to ngene angeyo tye iye gi?” Yeremia 8:1-9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

I chapta abicel, Yeremia nyutu ni jo ma pe ngeno tito pa Rwot gin “lalar.”

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Wut ki dwogo i yore pa Jerusalem, nen kombedi, ngene, ci yeny i kabedo ma twol pa en, ka itwero nongo ngat mo, ka obedo ngat ma timo kwer, ma yeny ada; ci an abi weko en. Kacce bende gi waco ni, “Rwot tye ngima”; en aye gikuro pe ki ada. A Rwot, wang in pe tye bot ada? In i ocogi, ento pe gi ledo cwiny; in i catogi, ento gi gengo yaro gedo: gi otimo wangegi matek maloyo kidi; gi gengo dwogo. Erio an owaco ni, “Ada, gin jolapir; gi jo pe ki ngec: pien pe gi ngeno yoo pa Rwot, kede kwer pa Lubanga gi.” Yeremia 5:1-4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

I kare me agiki, i Adventism pa Laodicea, gin ma ki nyutu calo nyiri ma pe gi ngec i lok me nyiri abicel; lok man, Dako White nyutu ni nyutu ‘kit ma jo Adventist gibedo kede’. Gin ‘pe gi ngeyo yore pa Rwot, onyo yubu pa Lubanga gi.’ I but ma lubo, Jeremiah nyutu ni ‘yore’ pa Rwot obedo ‘yo macon’; entit, jo Adventist pa Laodicea ma pe gi ngec gicayo wot iye, onyo pe gi winyo dwon nino abwoc. ‘Nino abwoc’ obedo cal me yubu—ma kamukene, jo Adventist pa Laodicea ma pe gi ngec pe gi ngeyo.

> 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 “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

‘Rac’ ma kelo bot ‘lwak’ ma pe ‘owinyo dwon pa tung’, kede pe ‘owuo’ i ‘yoo macon’, ma iye ‘kuc’ me ‘latter rain’ onongo twero nongo, timore ka ‘lwak’ ‘okweyo woko cik pa Lubanga’ i ‘cik me Cawa’ ma obino oywete.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Timo i yo adek pa Elija nyutu tic pa lakica kede muvimenti i cawa me rwom ma ki timo ne, ma con cako ka cik me Nino ma obino macokcoki. Ma rwate atir ki timo i yo adek pa Elija en timo i yo adek pa lakica ma tedo yo pi Lakica pa Lwak. Timo i yo adek pa lakica ma tedo yo nyutu tic pa lakica kede muvimenti i cawa me rwom me yeny. Lakica ma tedo yo ki Elija gin timo i yo adek ma rwate atir, cal keken ki timo i yo adek pa Roma ki timo i yo adek pa buto pa Babulon, ento gin tye ki yore ma keken ma ber tutwal, ma rwate ki rwom pa Lubanga.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Kitiyo me kare adek pa Elija, kacel ki kitiyo me kare adek pa laco ma yubo yoo pi Laco me Kek, gutye ki rwate ki tic aryo ma pe ribe kacel me yubu, ma Lubanga otyeko timo gii ki kom laco ma oyero pire kene, kacel ki lwak me wot ma orwate ki ngec pa laco. Tic aryo eni gutye ki rwate ki kare aryo ma pe ribe kacel me yubu, neng ento cal gubedo ki rwatere.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Tic pa Elija ma adek, ma agiki, tye i kom kwero me tic pa lwak me adek pa Babilon me kare man; ki tic pa labara ma yubu yo tye i kom kwero me moko ki yweyo jo pa Lubanga. Malaki chapta adek cako ki nyig lok me agiki pa chapta aryo.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.

> Utyeko goro Rwot ki lebwu. Ento u waco ni, I kom ngo wa ogoro en? Ka u waco ni, Dano weng ma timo peko obedo ber i wang Rwot, ki en omaro gi; onyo, Lubanga me kwer tye kwene? Nen, abi cwalo lakwena na, en obi yubu yo i anyim an: ki Rwot ma utye ka yenyo, obino oyoto i ot pa en, en aye lakwena me kica, ma utye ka maro iye: nen, obino, ni Rwot me lweny weng owaco. Ento anga romo bedo i nino me bino pa en? ki anga obedo malo ka onen? Pien en obedo calo mac me la-kwero feza, ki calo sabuni me la-yubo bul: En obi bedo piny calo la-kwero ki la-pwoyo feza; ki obi pwoyo wot pa Levi, ki obi kwero gi calo dahabu ki feza, paka gimiyo bot Rwot lam i twero atir. Eka lam pa Yuda ki Jerusalem obi pire maber bot Rwot, macalo i ceng me con, ki macalo i higa me con. Malaki 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

I cawa me agiki, ki lagam pa Malaki, Lubanga otino ki Adventism pa Laodikia ma tye ka mako tek i luro me 1888. Luro me 1888 ne obedo i kit calo luro pa Kora, Datan ki Abiram, ki lok pa yore me yie pa luro pa Kora ne obedo penyi ni jo matimo marac gubedo maber dok i wang Rwot.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Kare eno, Kora, wod Izhar, wod Kohat, wod Lawi, ki Datan ki Abiram, wodi Eliab, ki On, wod Pelet, nyithindo pa Rubeni, gikelo gi jo. Gin gicweyo piny i wang Musa, kacel ki jo Isiraeli mogo — ladit 250 pa lacar, joma lanyuto i dul, jo me nying maber. Gicokore kanyakla ikom Musa ki ikom Aron, gi waco botgi ni, “Wun ocako maloyo tutwal, pien dul pa jo weng obedo laler, keken gi, ki Rwot tye i tunggi; ento ngo ma omiyo un icweyo wun kany maloyo i wi dul pa Rwot?” Numbers 16:1-3.

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

I kare me agiki, Lubanga oyoto ki Adventism me Laodicea ma gimako matek ki mwolo me 1957, ma en keken nyutu pa mwolo me 1888 ma kityeko keto i ngol lok ma ocung. Kitap ma nyinge Questions on Doctrine otyeko keto piny i kit ma ocung pa mwolo me 1888, ma onongo obedo dwogo pa mwolo pa Kora, Datan ki Abiram, kare ki lagam pa malak ma owele Sister White ni myero obedo i konferens me 1888, pi keto i coc dwogo pa gin ma otime coni i mwolo pa Kora. Jo 250 ma gityeko nying gicokore ki Kora, Datan ki Abiram, kun Musa lami Lubanga, i mwolo.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Ngat 25 ma gi rib piny bot ceng i Ezekiel chapta 8, ginyutu tithe, onyo one tenth, pa ngat 250 ma gibedo ka miyo incense i rebellion me Korah, Dathan ki Abiram, ma ginyutu cal pa ladit me rebellion me 1888, ma rebellion me doktrin-gi gicimo i cik i 1957, ki cwalo buk Questions on Doctrine.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Gonyo pa Korah, Dathan ki Abiram okwanyo “kano tam” ma Lubanga okano, kowaco ni gin bi woto i aputa pi mwaka aparo angwen. Adventism pa Laodikea ocako woto i aputa pa Laodikea i mwaka 1863, inyuma ma gi okwanyo kwena pa Laodikea ma kityeko nyuto i 1856, ma oyubo kano tam me woto i aputa pi mwaka mapol mukene, pien pe gitye ki yie. I gonyo pa 1888, pud pe gicwako kwena pa Laodikea ma Elda Jones ki Waggoner gikelo.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Jogi ma onongo giguro bot twero i 1888, pe keken gi ogengo twero pa tipu pa Elders Jones ki Waggoner, kono bene twero pa lanabi nyako Ellen White, kadi bene twero pa Tipu Maleng, pien gityeko yaro ni jo me kanisa weng obedo maleng pire kene.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

I mwaka 1863, gidwogo me chamo ki lati marac pa Bethel; kun gitimo kamano, gigamo woko nyutu me “salvation” ma kiloro ne ki mok me Korah, ci giketo ne mapire tek doktrin ma pe atir i buk, Questions on Doctrine. Doktrin eno obedo nyutu ma pe atir me “justification by faith.”

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Golo cik ma otumo i 1863 ne obedo acaki me golo woko kidi ma mit pa Miller, ma kityeko nyutu gi i tabulu aryo pa Habakkuk. I git ma aryo me Habakkuk, "lweny me leb" me lok acel, i agiki, omiyo jo lamo i yubu aryo, ma onyutu pi yaro gi ikom lok ma oduru.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Nen, cwiny ne ma opong pe obedo kakare iye; ento ngat ma tye kakare obi bedo ngima ki yie ne. Habakkuk 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

“Yie” pa “jo macare” i “dwoko lok” me Habakuku gite aryo, onongo obedo i gang pa “neno” ma kicoo maber i tabul. I poto ma otime i 1863, kit acel me kwanyo woko gin ma kicoo i tabul, kityeko timo ne jo ma pe dong tye ki yie pa “jo macare.” Poto ma otime i 1863, onongo obedo “cere acel” me poto ma iyoo me agiki gicwako calo cik “lok me yaro marac” pa pwony me keto ngat macare ki yie i 1957.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> I kica pa Rwot ma dit, ocwalo kwena ma ber tutwal bot jo pa En ki kom Ludito Waggoner ki Jones. Kwena man onongo me cweyo maber loyo i wang piny ducu Lakwony ma kiweyo malo, en laram pi keca pa piny ducu weng. Oyar ni poko pa dano me bedo maleng tye pi yie i Lami ma twero; okwayo jo me oywako bedo maleng pa Kiristo, ma kiyaro i timo cik pa Lubanga weng. Jo mapol kityeko weko neno Yesu. Gin mito ni myero wanggi odwii bot bedo pa En ma pa Lubanga, ber pa En, ki herone ma pe lokore pi dul pa dano. Twero weng kityeko miyo i lwete pa En, pi omiyo jo miero ma ber madit, kun omiyo miero ma pe rwate—bedo maleng pa En kene—bot dano ma pe tye ki kony. Man en kwena ma Lubanga ocimo cik ni omi i piny ducu. En kwena pa malakwang ma adek, ma myero ki waco ki dwon madit, ci ki kwede yubo piny pa Lamo pa En i rwom madit. Testimonies to Ministers, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> Adiera pi cawa man, lok pa Malaika ma adek, myero giyarone ki dwon madit, nyutu ni ki teko ma tye ka medo, ka wa tye ka ceto bot tem madit me agiki. The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> Cawa me tem dong obino i kom wa, pien kwac madwong pa malaika me adek dong ocako i nyutu pa bedo maber pa Kirisito, Mkombozi ma oweko bal. Man obedo cako me mwanga pa malaika ma dwong pa en obipongo piny weng. Selected Messages, book 1, 362.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

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