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# The Book of Daniel - Number Ninety-One

Buk pa Daniel - Namba 91

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Yaro woko kume me poropesi: Wot i kube ma tye i kinde me yiko me gin ma Daniel oneno

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Ngec ma ki tyeko yabo woko i yore pa malaika ma acel, kimiyo ne calo neno me Dog pa Ulai i buk pa Daniel. Neno eno coyo chapta 7, 8 ki 9 pa Daniel; kede, ngec ma ki tyeko yabo woko i yore pa malaika ma adek, kimiyo ne calo neno me Dog pa Hiddekel, ma coyo chapta 10, 11 ki 12. Kube matye i kin yore aryo gin mapol loyo. Yore aryo gu kikobo pire kede mwaka 126, cako ki dwogo woko me 1863, nyaka kare pa agiki i 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Kare me agiki aryo, i tung me dul acel acel, kiketo kwede alama me ‘seven times’ ma i Levitiko 26. Paganism, ci eka Papalism, gityeko goyo piny gang maler ki lwak nyo i kare me agiki i 1798. Ka cako ki ‘Rebellion’ me 1863 nyo i 1989, goyo piny me cwinya otime ne, calo kit ma kiyubu kwede tim marac matek angwen me Ezekiel 8.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Mwaka 46 ocako ki agiki me keco ma acel nyo otyeko i agiki me keco ma agiki i 1844, ma iye Kristo otyeko kedo tempol me Ligi, ma en odonyo iye maboyo i 22 October 1844, otwerore ki cawa me agiki i 1989 nyo i cik me Sande ma niinge bino, ka Kristo dok kedo tempol me Ligi, ma en bino odonyo iye maboyo i cawa me lok me piny madwong me Kwonyo 11.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Ka malaika me adek obino i higa 1844, Lami me Agano obino ka nono me yweyo nyithindo pa Levi; ento i higa 1863, Levita magi ma pe gi yie ogengo ngec pa Moses ma Elija ocwalo, ki gubedo giloroloro i bungu. I kit me temo man, “jo yiko” i agiki gigengo “kidi me kung” me “kare abiro”, ci gu odwoko woko ki i “wot” pa Philadelphia, gityo i “kanisa” me Laodicea. I kare me agiki, ka Lami me Agano obino ka nono i ekalu pa En, i kare me cik me Sande ma bino piri, obi tiyo ki Levita ma gi yie me luongo kwer me dii pa En mapat. Jo ma gi yie i kare me agiki gu dong odwoko ki i “kanisa” me Laodicea i “wot” pa Philadelphia.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Movimenti pa lami pa Lubanga ma acel ocoyo bot lwak ngec ma kiciko inyom higa 220 inyom kicoyo Baibul pa King James, ki movimenti pa lami pa Lubanga ma adek bene ocoyo bot lwak ngec ma kiciko inyom higa 220 inyom kicoyo Declaration of Independence. Ngec ma kiciko pa movimenti aryo omiyo twero ki tyeko pa lok pa porofeti me Islam, ma kinyutu kwede bino piny pa lami pa Lubanga. Bino pa lami pa Lubanga onyutu acakki pa “debate” me Habakuk chapta aryo, kendo omiyo ocoyo bot lwak tabul pa Habakuk.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Ngec ma kigiweyo tekone, ma kityeko nyute i kacoc pa Habakuk, okelo dwogo marac i cwiny, ci oketo ikare me cengo, ci okelo ngec me Kweyo me Odii, ci orwate ki pore maromo pa ngec me Kweyo me Odii. Kit ma romo-romo ma tye ikinyi i yubu aryo obedo lami adwogi ma opong tek pi joma yero neno, ni cuk weng me lok pa yubu pa Millerite tye ki kube ki lok pa ngat 144,000, ci gidok roko odoco i lok pa ngat 144,000. Kare me kud me agiki kiketo calo i yubu pa Millerite, ci kipore maromo i yubu pa Future for America. Kare kare, pwony ma ki Lamo tito bot joma mito winyo ni keken joma ngeno kud me agiki gi bigeno.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Kare, wot, ki kwena me kec me agiki, gin weng gityeko nyutu piny i con pa jo Millerite, ki lok “ngeno” nyutu neno gin ma ineno con. Yore keken me neno kare, wot ki kwena me kec me agiki en aye ngeni ni kityeko nyutu iye i con pa jo Millerite. Kityeko bende nyutu iye i wot me yub maleng mapat. Wot pa jo Millerite obedo wot me acaki ma nyutu wot me agiki, kede mano dong tye ki nyutu ma atir mapol maloyo wot me yub ma ocaki con. Bende tye ki coc me nying pa Alfa ki Omega, ma pol kare nyutu agiki pa gin ki acaki pa gin.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

I katic me Millerite, gin ma kityeko keto i piny ne dong atir, ki tung me dyere ne obedo Daniel chapta 8, vasi 13 ki 14. A ngeyo ni Sista White nyutu vasi 14 calo tung me dyere ki mabuno, ento atir en ni vasi 14 obedo dwok i lapeny me vasi 13. Dwok tye nono ka pe tye ngec me lapeny ma kelo dwok. Vasi 13 tito lok me neno me turo i wi cing, ma gitimo ki twero aryo me balo woko, ki vasi 14 en lok me neno pa Kristo me dwogo Ka Maleng ki lwak ma kioturo gi i wi cing. Lok me neno aryo gutye kagamo kacel atir ki kit me lok, ki yub lok, ki Palmoni, Lumero Ma Lamal.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

William Miller kityeko kitiyo kwede me nyutu adiera me faundeeson, ma gin Daniel chapta aboro, ves apar adek ki apar angwen. Juwel me acel ma onongo oneno obedo “kare abicel,” ma nyutu “goyo i cing” me ves apar adek; ci kit-ikome ma ocweyo iye bedo porofetik ne weng, obedo “teko aryo me ogoyo piny woko” ma ki nyutu i ves apar adek. Miller onongo onyutu maber ni “the daily” “abomination” me ves apar adek obedo paganizim, ci “transgression” me teko ma ogoyo piny woko obedo papalizim. I kite man, “faundeeson” pire kene me kit-ikome pa Miller, ki “faundeeson” pa faundeeson ki “pila” ma i tung cen, obedo ngiyo ni “the daily” i chapta aboro nyutu paganizim. “Faundeeson” me medo ngec ki bot rekod pa Millerite obedo ni “the daily” me Daniel chapta aboro obedo paganizim, ci Inspiration onongo temo maber me nyutu ni “gi ma ocwalo ‘Judgment-hour cry’ gineno maber ikom ‘the daily.’”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Tung maber me le ma kityeko yaro calo ‘medo me ngec’ i kare me agiki i 1989, en bende ‘the daily’. En nono ruc mukene pa Lubanga. Me ngeyo ‘medo me ngec’ ma kityeko yaro i lok abicel magiki i Koma apar acel me Daniel, myero ki keto i tic coc pa Ellen White. I coc ne en nyutu ni gin matime con me lok 31 i Koma apar acel me Daniel bino tim dok i lok magiki i Koma apar acel me Daniel. Ka pe tye ki nyutu man ma Tyen pa Lubanga ocweyo, ngeyo gin matime con me lok 31 ma ruc kwede lok 40 ki 41 onongo obed tic ma tek malube.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

"Daily" i buk pa Daniyel nyutu kit pa lajok, kede obedo tud me tud pi jo Miller, kede obedo tud me kwena pi muvimenti pa 144,000. Obedo bende adwogi ma kicimo dwoko ne bal ki "bwola" ma kikelo i rik adek pa Adventism me Laodicea, ma kityepo kwede tim marac matek ma adek me "mon ma tye ka loro pi Tammuz" i pot aboro pa Ezekiel, kacel ki kompraiz ma kityepo kwede kanisa ma adek pa Pergamos.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Lagam pa Lubanga ma cwalo tic pa "the daily" macalo pwec i cawa me kec me agiki, ma orweny tutwal, ki malo woko ki romo pa ngat me cweyo. Rek ma angwen me Adventism ma Laodicea kityeko nyutu calo gicuk wii i piny bot ceng, ma nyuto kobo alama me lam. Lanyero White nyutu ni kwanyo alama eno obedo donyo i tam acel ki lam, kede ni jo ma gibul i loki pa Antikristo, piny agiki gibedo i tung ngat me diro. Gin weng man kityeko nyutu ne ki jo macon i Jerusalem i buk Ezekiel, kit aboro.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

I dogola adek ki angwen, Lubanga ogamo gin ma gicayo En, kede gamo meno tye ka kitimo kun dul mukene tye ka nongo kite me yero pa Lubanga. Lok acel i Coc Maleng ma omiyo William Miller lero ma ne otyeko mito me ngeyo ni Rome ma pe geno Lubanga en aye ma gicoyo calo “the daily” i Buk pa Daniel, obedo nyutu ma dirik pa dano me keca, ma ludito macon gubuto bot en i pot aboro pa Ezekiel. Pot eno nyutu pope pa twero mariyo ma golo lobo obur, kede bende nyutu yore me pe yec pa twero macel ma golo lobo obur. Kede adwogi ma obedo kit me lok eni obedo tic pa Rome ma pe geno Lubanga, ma i 2 Thessalonians gicoyo calo twero ma ogengo rwome pa pope me cako i kom rwot nyaka 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

‘Daily’ ma obedo adwogi me tung kidi pa Miller, ma omiyone twero me cweyo pim me poropheti mabedo i kom twero aryo ma golo piny, gityeyo i piny ‘sanctuary’ ki ‘host’, en aye adwogi ma Paulo nyuto ni en adwogi ma kinejo, ki ma kelo bwola ma tek bot joma pe hero adwogi en keken i kare agiki. Ki rwate ki lok me gin mukato ma rwate, adwogi en keken, ma obedo adwogi me tung kidi, omiyo Future for America twero me cweyo pim me poropheti pi rwom me adek ma agiki i kare agiki.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Pe kacel ki mano, ento atir ma obur, ma obedo bur pi lok me mukato ma rwate-ki-rwate aryo, gityeko dwoko ne “goba” ma oyube obedo bal me kidi mabur ki “kwanyo goba ma tek” pa Paulo, pi kit pa lok ma pe adier pa “kop pa agiki” me “peace and safety” ma giwaco jo ma pe dong gibiro yiko dwolgi malo me nyutu jo pa Lubanga richogi. “The daily” nyutu bur pa wot pa malaika me acel ki me adek; ki ka jo pa Laodicea ma gicwinyi cik giyiko ter ne piny-ki-malo, ka gicimo cal pa Satan ni en cal pa Kristo, ento cal ma pe adier obedo bur pa lok ma pe adier pa “kop pa agiki”.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Bedu piny, ka iromo; wuu, ka wuu: gin gi lewa, ento pe ki waini; gi gweyo mede, ento pe ki kongo maleng. Pien Rwot ocoro i botwu Laro me nino madit, ocengo wangiwu: lacar ki rwodiwu, jo me neno, ocobo gi wang. Neno pa gin weng obedo botwu calo leb me buk ma kigengo ki cing, ma gi miyo bot ngat ma loyo ngec, waco ni, “Kwano man, tim ber”; ento owaco ni, “Pe atwero; pien kigengo ki cing.” Buk bene gi miyo bot ngat ma pe loyo ngec, waco ni, “Kwano man, tim ber”; ento owaco ni, “Pe an loyo ngec.” Rwot owaco ni, “Pien jo man gicungo but an ki cangi, ki lebgi gi pak an, ento gikwanyo cwinye woko bot an, lworo ma gi lworo an obedo lapwony ma ki cik pa ngat. En aye, nen, abino me timo tic ma lamal bot jo man, tic ma lamal kede lacam; pien ngec pa jo me ngec bi oduk, ki paro pa jo ma paro pire tek bi oger i mung. Yabi peko bot jo ma gicayo matek me cano yikgi bot Rwot, ki ticgi tye i dic, ka gi waco ni, ‘En mane neno wa? en mane ngeno wa?’ Adada, lok-lokwunu me turo gin piny-malo bi pime calo yot pa layubo agulu: pien tic bi waco bot ngat ma otimo ne ni, ‘Pe otimo an?’ onyo gin ma oyubo bi waco bot ngat ma oyubo ni, ‘Pe otyeko ngec?’ Yesaya 29:9-16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Jo ma tito lok pa Lubanga weng gitito ikom kare me agiki, ki tito oyoto lok ma pe atir me wiro piny tyen lok pa “the daily,” en rwate tutwal calo piro pa “richo ma pe kigoyo kica”. Me keto ngat acel ni obedo olal woko pi kare weng tye lamal ki twero, onyo ki twero pa kit ma atir, pa dano ikom dano; ento pe man ma kityeko nyutu kany.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Jogi ma i Buk pa Isaya ma gicobo gik wi i piny, ma obedo keken lok mukene me gin ma Isaya miyo nying i kabedo mukene calo kwaco otum mac onyo kwaco mac otum, gimiyo nying calo ludito macon ma tye ka loyo Jerusalem ka dic pa agiki pa gi tye ka yaro.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Yele bot jo ma giyaro marac ni ber, ki giyaro ber ni marac; ma gicako otum i kom ler, ki gicako ler i kom otum; ma gicako mapir i kom mamit, ki mamit i kom mapir! Yele bot jo ma gin lagam i wanggi keken, ki ma giwero wegi lagam i wanggi keken! Yele bot jo ma gidongo i nywo waini, ki jo me teko me lonyo kongo ma pire tek: ma gitero jo marac i ber pi rwate, ki gikwanyo ber pa ngat maber ki botne! Eyo, calo mac peyo lum ma oroke, ki lep me mac peyo ywaya, tunggi obi bedo calo oroyo, ki yabgi obi pye calo pur; pien gi yweyo woko cik pa Rwot pa lwak ducu, ki gicen lok pa Ngat Maleng pa Israel. Eyo, lacim pa Rwot ocako yut bot jogi, ki oyabo lwetne i botgi, ogoyo gi; ki gotgi ocok-ocok, ki rukgi obale i tung yoo. Kadi ki gin man ducu, lacimne pe odwogo woko, ento lwetne pud tye ka oyabe. Ki obi yabo bendera bot oganda ma bor, ki obi wiwi botgi ki i agiki me piny; nen, gibino rapira tutwal. Yesaya 5:20-26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Lopo me Lubanga (jo 144,000) kityeko yweyo i malo calo lopo i cawa ma cok-kin obino me cik me Jumapiri, en obedo kare ma “cwec pa Rwot owoto i kom jo ne,” ci “ocobo lwete i komgi,” ci “ogerogi,” ci “ruwe pa gi ma otho biluco i tung yore.” Tung yore man gin yore pa Jerusalem, ka lacam magolo pa Ezekiel i kit 9 kiweyo gi cik me wot woko “ki ger: pe weyo wangwu, pe itye ki kica: kwero woko nono ludito ki lutin, kacel ki nyako, ki lutino matidi, ki dako: ento pe obwol i but dano mo ma tye ki til iye; ci caki i ot maleng pa an. Ci gingolo cako ki ludito me con ma tye i anyim ot.” “Ludito me con” pa Ezekiel, ma Sister White owaco ni gin jo ma myero obed lagwoko pa jo, gin “jo macoo pa Ephraim” pa Isaiah, “ma gilo gin woko i wi piny” i kite 28 ki 29.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

I chapta abicel tye gin ma "tye ki teko maloyo i nyweno waini, ki dano me teko me yubo kongo ma tek: ma gimiye atir joma rac pi mego." Ka kigolo buki Questions on Doctrine, dano macon onywemo ki yik me Protestantism ma golo adwogi, kacel gi ocwalo Injili marac me miyo atir ma waco ni dano pe romo me lubgi, ni Kristo obedo i kabedo wa, ento pe obedo mfano wa. Ka timo kamano, buki man omiyo atir joma rac, pi mego me gamo gi iyie lakanisa me Protestantism ma golo adwogi ma opoto. Lok ma kany tye ka nyutu cobo ma agiki megi, ki poyo me cobo eno en ni gi "kigengo Leb pa Jal Maleng pa Isirael." Gi timo mano ki kegengo ngec me "the daily" ma kicwalo ne ki joma omiyo kwayo me cawa me cobo, kacel ki nyweno ki yik me Protestantism ma golo adwogi.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

I coc man gi loko gin ma mit obed mera, ki gin ma mera obed mit. Lok ma tye i cinge pa Malaika ka obino piny, obedo mit; ento i agiki me lok en mera. Gi waco ni lok pa kot me agiki ma adier, ma ocako ka Malaika obino piny, en mera; ci i agiki ginyutu lok me kuc ki ber bedo ma pe adier, ma mit, pien pe gubedo twero weko loko gin piny ki wi.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Ka me lok ma bal man ki nyutu iye tye i agiki pa cawa me tem pa dulgi. Obedo rwate neno ni ticgi me yaro tic pa Satan ma tye i laro-nam calo tic pa Kiristo, en arwic poropheti ki bal ma pe kiweyo kica, ma obedo yaro tic pa Tipu Maleng calo tic pa Satan. Keto 'goba' i jeneresin ma adek pa Adventis omiyo bot me tam pa lok pa 'Latter Rain' marac pa gi, ci i agiki kelo meko cwiny madongo i wi gi. Ka me lok acel keken ma Miller o nongo ngec me poro atir pa 'the daily', en aye kany ma ki nyutu gi calo gin ma ki gonge woko.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Pe weko dano mo bende ribu wunu ki yore mo keken; pien nino meno pe bino, ce acel golo wii obino, kede ngat me richo onwongo oyab, nyathi me goba; ma odonyo ikom, kede ocako wiyi malo lacen ikom jami weng ma gityero ni Lubanga onyo ma gipako; pi calo Lubanga obedo i ot pa Lubanga, kinyutu iye ni en aye Lubanga. Pe uparo ni, ka an pud obedo ki wunu, an owaco wunu jami man? Kede kombedi utie ngeyo gin ma tye kagamo en, pi onyab i cawa ne. Pien misteri pa richo dong tye katic; ento ngat keken ma kombedi tye kagamo, obi bedo kagamo nyaka kikwany woko ki yo. Ka mano dong, ngat marac onwongo oyab, ma Rwot obi gobo ki pum pa wiye, kede obi gobo woko ki lamal pa bino ne; en keken, bino ne obedo pire kuc ki tic pa Satan, ki twero weng kede alama, kede tim ma pire tek ma yub; kede rwate weng me ribo pa pe kakare i bot jo ma potope; pien pe ginongo her pa adwogi, pi gibed ogwoke. Kede pi mano, Lubanga obi cwalogi ribo ma tek, pi giyie i yub; pi weng kicwerogi, jo ma pe giyie i adwogi, ento gicamore i pe kakare. 2 Tesalonika 2:3-12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Porofet waco mapol ikom nino me agiki loyo gin mukato maleng mo keken ma oyabe anyim, ki man tye adier ikom lok man. Dogola ma matek pa medo ngec pa Miller, en bene dogola ma matek pa medo ngec ma obino i 1989; pien ngeyo ma tye atir ikom gin mukato me porofet ma kube ki "the daily," tito gin mukato me verse 40 ki 41 me Daniel 11. Lok man nyutu ni ka dano ma kwano porofesi pe ngeyo kit tic pa paganism ki kub pa porofetik ma tye i mede ki Rome pa Papa, ento dano en pe bi twero neno ni tic me con me gengo cako malo pa papacy, ki lacen tic me goyo papacy i kom rwot me piny, otime ki wi pa paganism; ki tic meno orwate kit tic pa "beast me piny" me Buk me Poko 13, ma i con ogengo papacy, ento lacen oloko, omiyo ogoyo i kom rwot me piny. Kit tic pa "beast me piny" me Buk me Poko 13 ki nyutu calo mabinoni pa America.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Wa bi medo paro wa ikom yabo pa ler pa Yoo me Pi Hiddekel i coc wa ma bino.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> En ma neno ma piny i wang kom, ma kwano cwiny pa dano weng, owaco ikom jo ma otyeko nongo lere madwong ni: ‘Pe gi rumo ki pe gi kwole pi kitgi me yore pa kwo ki pa lamal.’ Ee, gi yero yo gi keken, ki cwinygi omaro i gintim me kwero. An bende abi yero rweny pa gi ma pe adiera, abi kelo bwokgi botgi; pien ka an ocako kweo, pe onanga; ka an owaco, pe giwinyo: ento gitimo marac i wang an, ki giyero gin ma pe an omaro.’ ‘Lubanga bi cwalogi ki rweny ma tutwal, mondo gikwano gin ma pe adiera,’ pien ‘pe ginongo mero pa adiera, mondo giben ogwoko,’ ‘ento gi mero i bedo marac.’ Isaia 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> Lakwon pa Polo openyo: ‘Bwola mane matir loyo ango ma twero goyo bwola i cwinya loyo dwoko ni itye ka yubu od i piny maber ki ni Lubanga akwako tic mamegi, ento adwogi en ni itye ka timo gin mapol malubo yore me lobo ki itye ka timo richo bot Yehova? O, en bwola madit, bwola ma oyeyo, ma kayo cwinya, ka dano ma dong onongo ngeyo adwogi gipoko kit pa bedo maleng’ me lamo ki teko pa en; ka gi paro ni gi rwom ki gi dong ocero gi jami mapol, ki pe gi mito gin mo keken, kadi adwogi en ni gi mito gin weng.’

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> Lubanga pud pe oloko kit pa en bot latic pa en ma tye ki geno maber, ma tye ka gwoko ngoye gi obed pe ki tum. Ento gin mapol tye ka ywayi, 'Kuc ki gwok,' i kare acel lor woko ma obun tye ka bino botgi. Ka pe tye goyo piny cwiny ma matwal, ka pe dano golo piny cwinygi ki cato balgi kede nongo adwogi macalo ma tye iye i Yesu, gin pe gibidonyo i polo mo keken. Ka yweyo otime i dul wa, pe wabibedo i yot ki guropaco ni wa obedo lagoro kede wa med ki jami mapol, kede ni pe wa mito mo keken.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> Ngat mane nyalo waco adieri ni: 'Dhahabu wa omokore i mac; gonge wa pe gilingo ki piny'? An neno Lati wa ka onyuye gi lacuc i gonge ma giwaco ni gonge pa bedo maber. Okwanyo gongegi woko, oyayo lingo mane tye piny. Eka owaco ni an: 'Pe ineno kaka gi cobo gi kuce lingo gi kwor pa kitgi? 'Ot madwong ma omako geno otyeko bedo malaya!' Ot pa Wuona otime obed ot me cato, kabedo ma bedo pa Lubanga gi duong' otyeko wot woko! Pi en aye, ducu mot, kede twero peke.' Testimonies, volumu 8, 249, 250.

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