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

Buk pa Daniel - Namba 121

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Yabo aloka me cawa me agiki: Ngec ikom nyutu pa Kristo bot yath i kare ma gi ocako yaro

Author

Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Krisito onongo onyutu jo pa En bot yath ma cako cweyo lolo i kare ma yath cako cweyo lolo, pi gu ongenyo “alama” pa nino me agiki, kede gin ma “alama” go nyutu.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> Kristo ociko jo En me gwoko cing pi aloka me bino pa En, ki bedo gi cwiny maber ka guneno aloka me Rwot megi ma tye ka bino. ‘Ka jami magi cako time,’ En owaco ni, ‘ci uneno malo, ki yallo wiwu malo; pien loko kwo megi tye mac cet.’ En onyuto jo malubo En yic ma cako yubu, ki owaco ni: ‘Ka kombedi gi cako yubu, uneno ki unongo kun keken ni cawa me ceng obino mac cet. Kacel peka, ka uneno jami man tye ka time, unongo ni Tielo pa Lubanga obino mac cet.’ Luka 21:28, 30, 31. Lweny Madwong, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

‘Cal’ me nino me agiki onongo kityeko rwate ki ‘cal’ ma okobo kede okelo i wot pa malak acel. Cal magi bene tye ki yubu pa polo, ento Joel nyutu ni ‘cal’ me nino me agiki—nino ma kwer pa Isirayel bipek me yaro ento pe binongo; ka got pa Lubanga ma maleng obedo maleng pi kare ducu, pien pe ngat pa woko mo obino kato i iye doki matwal—yubu pa tego me polo bityeko ki yubu pa tego me piny bene. Mego White nyutu yot ma tye i kin yubu pa tego me polo ki yubu pa tego me piny.

> “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 shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Gonyo pa polo i Matthew, Mark ki Luke nyutu gonyo pa twero ma loyo polo, ma kitgi obedo ceng, dwe ki lacamer. Twero weng me polo magi gityeko gonyo, ki gi omiyo “aloka,” ma gi okelo cako kede omiyo ngec pi wot pa malaika acel. Twero me polo magi gibino dok gonyo i kare me wot pa malaika adek. Ento i wot pa malaika adek, twero me piny bene gibino gonyo. Twero me piny obedo twero ma loyo piny. I September 11, 2001, twero me piny, pe me polo, gityeko gonyo.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kombedi obino lok ni an awaco ni New York obikwany woko ki por madwong me pi? Man pe abedo awaco. Ento an awaco, ka an neno ot madwong ma ki yaro kono, iye ki iye, ‘Gin me neno ma marac tutwal gubitime ka Rwot obel me odugu piny matek! Eka lok me Revelation 18:1-3 gibed orumu.’ Kabedo apar aboro weng me Revelation obedo lok me ciko ikom ngo ma obino i piny. Ento pe atye ki lac ma pire keken ikom ngo ma obino i New York, kende ni angeyo ni nino acel, ot madwong ma tye kono gibibolo piny ki wiro kede puro me Teko pa Rwot. Ki lac ma kigiami an, angeyo ni ketho tye i piny. Lok acel ki bot Rwot, kedo acel pa teko ma matek pa En, to ot madwong man gubibong piny. Gin me neno gubitime ki lworo matek ma pe watwero poyo. Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

I mukato me jo Millerite, acel i alama ma Luka ocoyo obedo ‘pire tek pa oganda.’ Oganda ginyutu twero ma loyo lobo, kede i ceng September 11, 2001, oganda weng ma i lobo opuk ka ‘Woe ma adek’ odonyo i mukato me porofet. Puk man pa piny kicwone i Luka 21, ento pe ki nyig lok pa Baibul ma waco puk pa twero me lobo. Kicwone ki nyig lok ni, ‘pire tek pa oganda’, calo kit ma pire tek obino i oganda me piny kun gang maduong pa New York ogol woko. ‘Pire tek pa oganda’ i Luka en puk pa twero me lobo, kede otimore i mukato me jo Millerite.

> “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.

> Aneno ni teko pa piny kombedi tye ka yubu, ki ni gin matime tye ka bino i rwate. Lweny, ki lok me lweny, tong, lwak, ki tem madwong, gin eni aye ma acel me yubu teko pa piny; eka dwon pa Lubanga bi yubu ceng, dwe ki lamegi, kede piny man bene. Aneno ni yubu pa teko i Yurop pe obedo, calo ma jo mogo cwalo ngec, yubu pa teko pa polo, ento en yubu pa piny ma gi tye i cwer.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Yweyo twero pa gwenge ma tye i kwee” obedo “yweyo twero pa lobo,” macalo kit ma kityeko yaro ne i acaki me Adventism ki “yweyo twero ma i Europe.” Uriah Smith onongo onyutu ngo ma oyweyo twero ma i Europe i 1838.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> Ka kare me poro pa oduru [ma abicel] man ocako ki cwalo teko pire kene i cing pa Jo‑Turuk, ma Ladit‑ruoth pa Jo‑Kristo me Tung otime, ento wa twero yubo maber ni ogiko bi nyute ki cwalo pire kene tekone ikom Sultan pa Turuk, dwogo dok i cing pa Jo‑Kristo. I mwaka 1838, Turuk ocako lweny ki Misri. Kikome mere, jo Misri noneno ni bi jwayo teko pa Turuk woko. Me gengo mano, teko madit angwen pa Yuroop—Ingilande, Rasha, Ostria, ki Prashia—ogweyo woko me keto kony i gavumenti pa Turuk. Turuk oyie ki kony pa gi. Kacoke otimo i London, ma i iye gi gonyo lok me agiki me mino Mehemet Ali, Pasha pa Misri. Tye piny ni ka lok me agiki man ketyi i cing pa Mehemet, kit bino pa Ruothdom pa Ottoman bino bedo nitit i cing pa teko pa Jo‑Kristo pa Yuroop. Lok me agiki man ketyi i cing pa Mehemet i nino 11 me August 1840! Ki i nino macalo en bene, Sultan opoko barua bot ambasada pa teko angwen, peno ngo myero gitim ka Mehemet bino ka pe oyie ki yore ma gi cweyo. Lok ma giyerone ni, pe myero olworo i gin mo keken ma romo time; pien gi dong otero kit pi mano. Kare me poro ogiko, ki i nino acel acel en, twero me loyo tic pa Jo‑Mohamadi owoto dok i cing pa Jo‑Kristo, calo kaka twero me loyo tic pa Jo‑Kristo owoto dok i cing pa Jo‑Mohamadi 391 mwaka ki nino 15 cono. Kany, wo ma aryo ogiko, ki oduru ma abicel ojuko dwone.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Islam me Woe ma aryo odonyo woko i tung me twero ne ma maloyo weng, ma, malubo Lok pa Lubanga, myero omede pi higa 391 ki ceng 15. Ento i nino me 1830, Ijipita tye katemo kwedoko kabedo pa kalifate i Ijipita, pi mede kwede jihad madit me aryo i gin ma otime con pa Islam. Gin ma twero bedo ni lweny me Islam dong omede, omiyo lwak me Europe gitye ka yeyo pi bwoyo. Pi nino mapol, peko me Islam me doc cako woko lweny ne, jo me gin ma otime con ki jo me kwano lok pa kare gono kigamo nying “Lapeny me Tung Ceng.” Lweny pa nyithindo me Tung Ceng otimo pi higa mapol-mapol ikom pinyo me Europe, ma yiegi obino ki Kanisa me Roma. I 1838, “pek me piny,” ma Kristo onongo owaco ki iye, omwonyo yeyo me pinyo ma gitye ka mono, ma obino ki lweny ma Islam otero bot Lwak me Roma ma con.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> Ki yweyo malaika angwen ma gicome i rwom pi madit Euphrates, aparo ni Lubanga dong obedo ka weko piny angwen madit ma Empaya Ottoman obedo kwede, ma gi-temo peke me loyo Empaya me Tung'Anyim i Constantinople, ci gi mede manok keken i loyo Yurop, kombedi weko gi mako Constantinople, ci gipuro ki loyo acel ikom adek me Yurop, ma en gin atir i dyere me cawa me apar abic. Tic pa William Miller, Volumu 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Peko pa piny mapol i lok ma ki nongo i Luka onongo obedo “ki wic-goro; nam ki yie me pi tye kagoyo dwone,” kede “cwiny pa dano opoto pi bworo, kede pi geno ikom gin ma tye ka bino i piny.” Wic-goro pa ‘Eastern Question’ omede yubo twero pa piny niningo odugo i century me abicel, kede cal pa peko meno obedo “cwiny pa dano opoto pi bworo” kede “nam ki yie me pi tye kagoyo dwone.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> Keto ranyisi me latic pa Lubanga man obedo kacel ki ma nyutone bot Ezekiel i neno. John bende ne oneno ngec me nyutu man ma ogamo loyo. O neno nam ki lalam pa pi kuden kuro, ki cwinya pa dano gitye ka riyo pi bworo. O neno piny tye ka golic, ki got gicwalo gi i tung nam (ma tye ka time adieri), pi ne kitye ka kuro ki ramo, ki got gitye ka pidi pi dwongo pa en. O nyutone bal, bal me yot, kech, ki tho ka gi timo ticgi ma ogamo loyo. Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Ka ginyuto Yohana keto cing pa 144,000, oneno peko me duli, calo ma nyanja ki mayengo gikutho, ki cwinya jo obalo gi pi bworo; kacel, keto cing acel ma Ezekieli bene ginyuto ne i chapta 9. Ezekieli ginyuto ne gin ma i iye me keto cing, ento Yohana ginyuto ne gin ma i woko ma orwate ki keto cing. Yohana oneno ni kec pa duli orwate ki keto cing pa 144,000; kacel, kec pa duli bene obedo peko me duli ma Luka okwaco, ma i kit ma nono giyero ne ‘Eastern Question’. Yohana ginyuto ne ni Islam me Woe adek obedo alama me woko me keto cing pa 144,000.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Kombedi obedo kare ma opong loyo i kwayo me cwiny bot dano weng ma tye kwo. Ladit me piny, ki jo me kit lobo, dano ma tye i tung me geno ki teko, kede dano ki nyeke me dul weng ma gityeko paro, giketo wangegi i gin ma tye ka timore i but wa. Gitye ka neno kit me bedo ma ocuk tek ki ma pe kuc, ma tye i kind duli me piny. Gineno te mapol ma tye ka nywako jami piny weng, kede gi ngene ni gin maduong’ ki ma ocweco tye ka obino time—ni piny tye i wang bal ma opong loyo.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> Malayika kombedi tye ka gengo yamo me lweny, pi yamo pe gidiyo nyaka giciko piny weng pi bal ma obino; ento yamo madwong tye ka nyolo, otieka oywaro me kwallo i piny; ka Lubanga omiyo malayika mamegi cik me weko yamo, obedo ki kit lweny ma pire tek ma kalam mo pe twero coyo.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> Bibul, en keken, omiyo wang neno ma tye atir ikom gin magi. Kany ginyutu tim me agiki madit i gin mukato me piny wa, tim magi ma dong gicweyo lapir gi i anyim, dwon pa bino gi omiyo piny oyubu, kacel ki omiyo cwinya pa dano opoto pi lworo. Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

I Luka 21 Yesu oketo nying “alama” ma ocako yub pa Millerite, kede “alama” weng, ki gin ma Sister White owaco, gutimore. Ojuko piny pa Lisbon, nino macol, omalo pa lacim, kacel ki pire-tek me ogwanga—ma onongo nyuto ojuk pa teko me piny, ma ki tyeko kwede ki Islam i bwoc ma “Eastern Question” ocweyo—gin weng gutimore. Alama pa Millerite bene tye kwede Wod Dano bino kwede obur, ma bene ki tyeko calo rib ma “alama” ne omiyo Kristo; pien pire-tek me ogwanga otyeko con ki gimo woko pa teko madwong pa Ottoman i 1840, Kristo obino i Kabedo Maloyo Ber Weng i October 22, 1844, kede ka obino, obino kwede obur.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

> “En, nen, ngat acel ma macalo Wod pa Dano obino ki kuth me polo; obino i bot Ladit pa Ceng, gin ocwalo ne macek i bot En. Ci gicwalo ne twero, ki dwong, ki lobo pa rwot, pi ni jo weng, paco weng, ki leb weng myero ginyic ne; twero pa ne obedo twero pa kare weng, ma pe obiro conyo.” Daniel 7:13, 14. Bino pa Kristo ma kityeko tito kany pe obedo bino pa aryo ne i piny. Obino i bot Ladit pa Ceng i polo me gamo twero, ki dwong, ki lobo pa rwot, ma bimiyo ne i agiki pa tic ne calo lami woko. Bino man, pe bino pa aryo ne i piny, en ma ki poro iye i lok me poro ni bitime i agiki pa ceng 2300 i mwaka 1844. Ki lacar me polo ma tye ka konyo ne, Jadolo Madit wa madwong odonyo i kabedo maler me maler, ki kany onyutu pire i bot Lubanga me timo dul agiki pa luyico ne pi dano—me timo tic me cing me penyo-neno, ki me miyo kuc pi jo weng ma ki nyuto ni gitye ki twero me nongo cwere pa ne.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

Ranyisi ma rwate kwede tuk pa Millerites ogero cal pa ranyisi ma rwate kwede tuk pa jo 144,000. Ka Kristo omiyo lagony marom aryo pi lok me con, kun otime ki lapire, oyero laticene bot “yik ma tye ka yweyo i cawa me spring.” Omiyo ngec botgi ni, ka yik ocako yweyo, un ngeyo ni obedo macok ki agiki pa lobo; kede ni jenereceni ma bino neno yik ma tye ka yweyo i cawa me spring, bino bedo matye me neno polo ki piny bi kato woko, i mac me dwogo ne marom aryo.

> When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> Ka kombedi gin cako puko, wun neno kede ngene keken ni cawa me samara tye i tung ceke. Kacel ki man, ka wun neno jami man otime, ngeni ni Piny pa Lubanga tye i tung ceke. Adier, awaco bot wun ni, kare man pe bi kato woko, nyo gin weng otyeko. Polo ki piny bi kato woko; ento lok na pe bi kato woko. Luka 21:30-33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Con lapeny obedo ni, “kare nining yate ocako yaro?” Koth me agiki ocako orwenyo i September 11, 2001, ma, malube ki Ishaia, en “nino” me “yamo ma tek pa Lubanga i nino me yamo me Masariki.”

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> I pimo, ka oboto woko, ibicoyo kwede; obikwanyo yamo ne ma tek i cawa me yamo me tung cam. Pien ki man, richo pa Jakobo bikwero woko; kede man aye jami weng me kwanyo richo ne, ka omino kidi weng pa ot me misango obed macalo kidi me kalaki ma gityeko gipoto potopoto; yago ki cal mape pe gibidong. Ento gamo ma kigwoko ki rweny obibedo ayaba, ki kabedo gubiweyo woko, guleko calo lobo ma pe tye ngat: kany nyare obicamo yoot, kede kany bene obiboto piny, obiguro togo ne. Ka togo ne oroco, gipoto woko; nyeko bi bino, gibicako gi i mac; pien gin jo ma pe tye ki ngec; ka kwo, en ma ocweyo gi pe bikenyo gin, kede en ma ocweko gi pe bigwoko gi kica. En aye i cawa meno, Rwot obinyayo woko ki but me kak pa dary nyaka i too me Misri, kunu biceero woko acel acel, in nyithindo pa Isirayel. En aye i cawa meno, tarumpeta madit bikok, ci gibibino jo ma ne tye i cok me otho i piny pa Asiriya, kede jo ma kigoyo gi woko i piny pa Misri, gi bipak Rwot i got maleng i Jerusalem. Aisaia 27:8-13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Ki nino 11 me dwe me September 2001, Kot me Agiki ocake onyurowo ki pimo, ci lweny me kwedo lok pi Kwena me Kot me Agiki, ki kwena me kuc ki ber bedo ma bwoc, ocake. Lok me con me lweny meno aye ka kec pa Jakobo kikwanyo woko (kikwero, me nyutu ni kityeko golo kom pa kec). Lok me con me lweny, ma en lweny pa Habakuku, obedo kare me keto lanyut pa 144,000, ma otum i agiki ki jo Seventh-day Adventist me Laodikea kigiweyo woko ki cing pa Rwot, pien en, calo ‘bur ma kigudu,’ obi bedo kac; pien ne otyeko bedo bur pa jo ma pe tye ki ngec, ma pe yudo kica onyo mor. I kare meno, ‘dwon aryo’ me Revelation apar aboro obi obo olut madwong, ma en olut me abiro ki ‘bal ma adek,’ ci lwak mapat pa Lubanga obino opako i ‘Jerusalem’, ma dong obedo ‘muvimenti’ pa kanisa ma okwongo lweny.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

September 11, 2001 nyutu ni dul me agiki me talaro me piny obino, ci ka keken jo ma ngeyo yath ma tye ka yubu i cawa me Spring gibinongo koth ma omiyo yath yubu. Ka keken jo ma ngeyo ni Islam me ruc me adek en aye ma nyutu bino me koth me agiki kede cimo gi cing pa 144,000, gin aye bibedo i bot dul meno.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Joma keken ma tye ka wot i ler ma gi tye kwede, gin keken bi nongo ler ma loyo. Ka pe wa tye ka medo ceng ceng i nyutu ki tic gin maber pa Kirisitiani ma rwate, wa pe bi ngeyo nyutu pa Roho Maleng i kot me agiki. En romo bedo tye ka aa i cwiny pa jo i tung wa weng, ento wa pe bi ngeyo onyo kawone.” Testimonies to Ministers, 507.

> “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. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). 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. En obino bot jo weng ma gineno ki girwako ladgi ki opobo me ng’wono ma kato bot wa. Ka wa okwanyo cokke me ler, ka wa atera ng’wono pa Lubanga ma adaa, ma omaro ni wa geno iye, ci paya weng bi dong otime. “Pien calo piny kelo yie ne, ki calo pot me yot omiyo gin ma orero iye oyie; kono ci Rwot Lubanga b’omiyo kica maleng ki pak oyie i anyim dul weng me piny” (Aisaia 61:11). Piny weng myero opongi ki kit maleng pa Lubanga. Lagoba me Baibul pa Seventh-day Adventist, volumu 7, pot 984.

We will continue the study in the next article.

Wa bi medo ki pieny i coc ma bino.

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> Ka gin ma twero konyo pe gipuk i ngec me rwate pa ticgi, pe gibed ngeyo tic pa Lubanga ka ywak madit pa lamedo ma adek obibongo. Ka liel owuok me lieli piny, i kom me bino i kony pa Rwot, gin biro mito me pungo tic pa En me rwate ki pargi ma macok. Waci mii wu ngec ni Rwot obitimo tic man me agiki i kit ma loyo woko rwom me gin ma pol kare, ki i yoo ma pe rwate ki cimo pa dano mo keken. Gubed tye bot wa gin mo ma kare weng gubed mito me lume tic pa Lubanga, me ciko bene ngo mo keken ma bi timi, ka tic obiwoto anyim i labongo cik pa lamedo ma ocobo kwede lamedo ma adek i lok ma obimii bot piny. Lubanga obicayo yore ki yore me tic, kun ma bineno kakare ni En aye ocako twero i cing pa En keken. Jotic obicenyo pi yore ma yot ma En obicayo kwede me kelo ne ki me tyeko keken tic pa En me atir. Testimonies to Ministers, 300.

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