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# The Book of Daniel - Number Sixty-Three

Kitap pa Daniel - Namba 63

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

I woko pa maap pa Miller: Islaam, Jajimenti me Kwayokwayo, ki Tem ma Agiki

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Kikwaco wa ni, “Lubanga oyubo paro pa William Miller i lok me lanen, kede omio ne ler madit ikom Buk me Apokalips.” Miller ogengone ki lok me cawa ma en onongo iye, pi ngiyo “ler madit” ma tye i chapta 12, 13, 16, 17 ki 18 me Apokalips; pien chapta magi nyuto tic pa piny pa rwot me lanen, ma pe onongo twero neno ki kama me lok me cawa ma en onongo obedo iye.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Ngec ma gi miyo Miller i buk me Revelation obedo ikom Churches, Seals ki Trumpets; ci en Trumpets adek agiki, ma kityeko miyo nyinggi "three Woes," ma kiyaro gi i tabulu aryo pa Habakkuk. "Ngec madit," ma gi miyo Miller i buk me Revelation, tye ikom rwom pa Islam i lok pa lanabi me Bibul. Ento "ngec madit" en bene kigengo ne ki kit me histori pa kare ne.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> Kanisa abiro pa Asiya obedo lok me gonyo pa Kanisa pa Kristo i kit abiro ne weng, i wot ma otur ki yilo weng, i kare me lonyo ki me peko weng, kacel ki cawa pa apostol nyo i agiki pa lobo. Gobo abiro obedo lok me gonyo pa tic ma gitimo twero ki rwodi pa lobo i kom kanisa, ki gwoko pa Lubanga pi jo ne i kare acel keken. Opok abiro obedo lok me gonyo pa kwer abiro ma mapatpat ki ma dit tutwal, ma ki ooro i kom lobo, onyo i lwak me Roma. Acal abiro gin bal abiro me agiki ma ki ooro i kom Roma pa Papa. Ki kwede magi tye gin mukene mapol ma otime, ma gigobo i iye calo yog matino ma pwiri i yog madit, gipongo yog madit pa lok me laloc, nyo gin weng giroko i nyanja pa kare ma pe otum.

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> Man, pi an, obedo yoo pa nyutu pa John i buk me Revelation. Dano ma mito ngeyo maber buk man, myero obed ki ngec pire tek pa but mapat-pat me Lok pa Lubanga. Cal kacel ki lok me calo ma kitiyo kwede i nyutu man, pe kiyaro weng iye keken; ento myero kinongo gi i laco mapat-pat, kaci kiyarogi i but mapat-pat me Lok pa Lubanga. Kany obedo rweny ni Lubanga ocano ni wapwonyo gin weng, paka wek wa nongo ngec rweny pa but mo keken. William Miller, Miller's Lectures, volume 2, lecture 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Wek i neno ni Miller onongo ongeyo lwere abicel ki aryo ma agiki macalo kur abicel ki aryo ma kicwalo i kom Roma pa Papa. Pe onongo twero ngeyo ni Roma pa Papa onongo ogamo lwar ma kelo tho ma myero oyec. Onongo ongeyo oporo abicel ki aryo calo “lok me kwo me kur abicel ki aryo ma patpat ki ma pire tek ma kicwalo i kom piny, onyo ker pa Roma,” ento pe onongo twero ngeyo lakite i tung ker pa Roma pa jogi ma pe gwen i Lubanga ki ker pa Roma pa Papa. Pi kamano, twero ne me neno lakite i tung oporo angwen me acaki ki oporo adek ma agiki ocwil.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller pe onongo twero ngeyo ni gik me lego ma kigolo ikom Rome, obedo lagam pa Lubanga bot keto cik me lubo Sande, pien Millerites kacel onongo tye ka pak Lubanga i Sande i karegi. Miller onongo tye atir i ngeyo ni Trompet obedo gik me lego ikom Rome, ento adwogi ma atir ma omiyo kigolo gik me lego, kede yubu ma tye ikine Trompet angwen ma acaki ki Trompet adek ma agiki, onongo tye piny tutwal, onyo pe dong tye. Kii neno ma piny man, “jewel” me olal adek me Islam onongo dang kiketo iye i charts ma kiwotogi ki lwet pa Lubanga, ki pe myero ki yaro.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Ngec ma oyela me yaro weko lami ngec me poropheti ma tami wic ngeyo ni Lubanga pe keken omiyo cwiny i jo maleng ma ocoyo Baibul, ento En bende olobo tic pa jo ma ogonyo Baibul me King James; kede bene En owaco maber ni otiyo ki kit acel pa gwok pa Lubanga i cweyo dirica aryo ma maleng.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

‘jewel’ pa Miller me tarumbeta ma abicel, ma abicel acel ki ma abicel aryo (Islam), tye ka lero loyo ki apar dog i kare me agiki, pien en nyutu gin ma obedo lok pa ‘Midnight Cry’ ma agiki woko. Lok pa ‘Midnight Cry’ i lok me con pa Millerite obedo nino me giko pa kare me porofet, ki i yo man lok pa ‘Midnight Cry’ me kare me agiki (ma obedo lok pa Islam me ‘Woe’ ma adek), kimiyo cal ki nino me October 22, 1844. Nino meno i lok me con pa Millerite nyutu cal pa cik pa Sande ma bino kakare, ki gin aryo, October 22, 1844 ki cik pa Sande, kimiyo cal kede msalaba, ma en obedo giko pa Donjo ma lamal pa Kristo.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

‘Jewel’ pa Miller pa Turupet ma abic, ma abicel ki ma abiro (Islam), tye ka lumo ki dwong ma rwom apar i nino me agiki, pien tye ka nyutu Islam malube ki waci pa tim me dwoko yore me nino me agiki, ma en Islam pa Peko ma adek. Ka kamano, ka waci pa tim me dwoko yore me agiki pa 144,000, kityeko timo calo kwede waci pa tim me dwoko yore me con keken; bedi waci pa ‘cako odoco i ngima’ i tim me dwoko yore pa Kristo, waci pa ‘kare pa porofeti’ i gin ma otime con pa Jo‑Miller, waci pa ‘sanduku pa Lubanga’ i tim me dwoko yore pa Dawudi, onyo waci pa ‘laloc’ i tim me dwoko yore pa Musa.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Ka en obedo kit ma otime i kom lati, onyo nino 22 me dwe me October, 1844, onyo wii lok mapat-pat me tic me yubu, nino keken ki wii lok keken onongo nyutu lapeny me tem me kwo onyo tho pi lwak pa cawa meno. “Jewel” pa Miller me “Woes adek me Islam” obedo lapeny me tem me kwo onyo tho, macalo kit ma ki nyutu iye i “parable” pa “virgins apar” i kom “oil.” “Jewels” pa Miller i cako me rapame ocenye calo ceng, ento i agiki me rapame gi ocenye ki luman ma opimo apar. “Jewels” pa Miller ne calo “kerosene (mafuta me lam)” i gin acoya pa Millerites, ento kombedi jewels meno obedo “rocket fuel.”

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Jo pa Miller onongo giongeyo maber, kede gi tiyo kwede maber, lok pa lanabi me cawa pa Islam pi Masira me Aryo, ma ocoke i 11 me August, 1840; ento ngecgi pi Masira me Adek, ma obedo Cungu me Abicaryo, pe onongo twero neno Masira me Adek bino calo yubu i wi Lwak me Abicel me lok pa lanabi pa Bibul, pien pe gineno keken Lwak me Abic, to pe nining Lwak me Abicel me lok pa lanabi pa Bibul. Ento "ler madit" pi Revelation ma kimiyo bot Miller, myero ocweyo ler loyo ki apar i "Midnight Cry" me nino me agiki.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Lok adier ma kiyango i tabele aryo pa Habakkuk en gin lok adier ma gityeko otimo i histori me con. Tabele meno obedo i kom poropheti me kare ma kimiyo Miller ocoko gi, kede poropheti me kare weng gityeko otum i mwaka 1844. Poropheti me kare meno bineny maber loyo i nino me agiki, pien bineny ni gin atir kombedi calo ma gubedo atir i histori pa Millerite, ento pe gitye kwede lok me kare ma direk pi nino me agiki. Ento, gimiya kit me poropheti ma dwogo dok dok pi histori ma giyango iye con; ento, ki kidi ma wel manok pa Miller, lok me kare pa anyim ginyutu direk.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Tic pa Kristo i Ka Maleng me Polo ma ocako i 1844 tye ka mede nyaka ogik. Poropheti pa ceng 2300, kede tic me yweyo ma lok man otyeko nyuto, pud tye “i kit me tyeko keken,” calo ma Sister White owaco ikom Kuru Ulai ki Hiddekel, omiyo poropheti man obino tyeko i gik pa lobo.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ngec ma Daniel ogamo ki bot Lubanga kimiyo pire tek pi cawa me agiki man. Gin ma oneno i tere pa Ulai ki Hiddekel, yamo madit me Shinar, kombedi tye ka timore, ki jami weng ma kiwaco con dong pe dini gubino otime." Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Butu me neno me gonyo abiro ki aboro me Daniel, ma kiketo i tebul aryo, pud tye anyim, pien gin aryo ginyutu tic me Ot Maleng pa Kirisito. Ento gin matime macon pa pinye me lapii me Bibul ma i gonyo aryo jene otum ikare ma Ruma pa Pope oyabo rwac ma kelo tho. Kidi ma kiyar ki i got labongo cing, kede piny me aboro me Daniel gonyo aryo, pud tye anyim. Ento madwong pa gin ma kikoyo i coc ma rwate ki gonyo aryo, abiro ki aboro me Daniel, dong kityeko.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Tic pa Yesu Kristo i Ka Maleng, ki Apoya ma adek pa Islam, gin aryo mapire tek ma ginyutu rek pa porofeti ma otyeko woko ki cawa pa Jo‑Millerite. Rwate ki gin aryo meno, tye rek pa nino agiki ma gimiyo cal, ka dirija aryo me porofeti gikel rwate i lain acel. Ka man otimo, bedo cwiny piny ma acel me 1843, macalo kinyutu i dirija ma acel, nonge yiko balone i dirija ma aryo. Ka rwate, gi cweyo ki nyutu “rek ma kikano i mung” pa Tony abicel, ma kombedi kikigweno woko ki rwate ki gweno woko pa Yabo pa Yesu Kristo.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

"lok pa gin matime ma ogamo" en ma kicero iye "ada", ma obedo coc adek pa alfabet pa Hebrew; ka giketo gi kacel, gitimo lok "ada". Lok eno gicweyo ne ki coc me acaki, me apar adek, ki me agiki pa alfabet pa Hebrew; kede ginyuto Yesu, pe keken calo "Ada", ento bende calo Alfa ki Omega. "Lok pa gin matime ma ogamo" cako ki "cwiny piny" kede ogiko ki "cwiny piny", kede i tung tye juko; pien "apar adek" en namba ma loro juko.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

Mwaka 1843, ma kityeko nyute i cal ma acel, kinyutu bal me kigeno ma acel ki bino pa kare me kuro. Kare me kuro omiyo lok pa Kwac me otum i cawa apar abicel obino, ka poto cik pa dake muno ma ajwaka onen piny. Lok pa Kwac me otum dong kicwalo nyaka bal me kigeno ma agiki. Lok me mukato ma i kagengi pa Kwac me otum bene kityeko dwogo timo odoco calo ne keken i nino agiki.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Ka ki ngeyo maber, lok ma con nyutu ni dul ma keken pa jo i cawa me agiki ma tye ki twero me bedo nyako ma pe odugu ma “foolish” onyo ma “wise”, obedo jo i dul ma keken ma kicoyo cwinygi. Koyo me cwiny en aye oko cawa me kuro, ki pim ma “has been and will be fulfilled to the very letter” kityeko gengo iye i kit ma otime i i nyako ma pe odugu i cawa me kuro ma cako ki koyo me cwiny. Koyo me cwiny mane ogweyo “lamwoko aryo” i yo me city, ka nono omiyo gi bedo piny calo lagi ma opot ma otho i piri me tho, otime i Julai 18, 2020. Adventism, i weng ka weng, pe onongo tye iyore kwede koyo me cwiny man. Ka obedo gin mo, gi onongo gikwayo kica pi poro ma pe otiyo, kun “lamwoko aryo” onongo gitye ka ogweyo i yo. To the very letter nyutu ni “to the very letter”.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

I i tuk pa Millerite, jo pa lapok tic ma con (Protestantism) ogamo poroc me 1843 ma pe otum (the first disappointment), ci i kare eno Protestant gi okato lim pa kare me temo pa gi. Kare me temo ocako i August 11, 1840, ka engel madit me Revelation apar oburo piny, i kare ma poroc me kare pa Woe me aryo (Islam) otum. Protestant gi okwanyo kare me poroc i (the first disappointment), pien poroc marac omi gi rwate me pe dong yeny ada. Lok ma tung acel i waymarks weng pa tuk pa Millerite obedo "time prophecy".

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

I dwe 11 me September, 2001, lacam pa Lubanga i Revelation 18 obeo piny ikare ma lok pa lanabi me ‘Woe’ ma adek (Islam) otyeko time. Lok madito pa alama me yore weng i kare me agiki en Islam. Cobo cwiny ma acel onyutu giko me yweyo jo me kica me con, pien jo me kica me con kityeko gimiye gi apoya me pe mede yeny adwogi. Ci kare me roto pi “the virgins” me kare me agiki ocako, pien roto pa jo me kica me con ma ocako ki obeo piny pa lacam, ogiko i cobo cwiny ma acel. Erwate, roto pa gin ma kinyutu gi calo “virgins” ocako, ci i agiki binyutu atir ka “virgins” obedo “foolish” onyo “wise”.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

I kind cwer cwiny ma acel ki ma agiki tye kwena pa Kwac me i tung ki otum. Gin madit me kwena pa Kwac me i tung ki otum bot jo Miller obedo “cawa”; ento gin madit me kwena pa Kwac me i tung ki otum i kare ma agiki obedo “Islam”. I nino pa Miller, omuki ki kwac, ci i kare meno dyer me welo pa iye oyaro ki can maloyo apar maloyo ma con gi yaro. Dyer me welo ma i cal ma nyutu pirekede poro me nyuto gin ma bi time i kare ma agiki en Islam ki Kwer me Lwenyo. Omiyo, tem me kwena pa Kwac me i tung ki otum ki tem me rwom ma ki yaro ne ki Kwer me Lwenyo, pe tye pi jo me lagam ma con, ento pi jo ma gonyo ni gin nyiri ma agiki.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Cal ma kicweyo ka kikelo cal aryo kacel, ma nyutu lok me goyo cwiny piny ki acaki i agiki, nyutu ni i cawa ma "hidden history" pa "Seven Thunders" tye ka time, tic ma agiki pa "Investigative Judgment" tye kagiko. Tic ma agiki en sealing pa 144,000, kede tye ka time i "troublous times" pa Daniel 9, i kare me kweko piny weng i Revelation 11, i mako "four winds" i Revelation 7, i "staying of the rough wind in the day of the east wind" pa Isaiah 27, kacel ki mako piny pa "angry horse that is seeking to break loose and bring death and destruction" i wi piny. Jami weng magi me poropesi nyutu Islam pa "Woe" me adek, calo kit ma kinyutu gi i cal me lamar.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Jami mapire tek adek i cal maleng aryo pa Habakkuk, ma lube tutwal ki gin ma bino anyim kun kityeko yabo cal maleng aryo, gin eni: cimo jo 144,000; Islam; kacel ki tyeko pa parabol pa nyiri apar ma pe tye ki laco. Cal maleng aryo nyutu yubu me temo kacel ki cimo pi yore aryo: ‘rwate’ kacel ki ‘wach’. Rwate ma mite pi nyako ma jwang en, ‘Kirisito iye wun, lakica pa lamaleng’, ma nyutu tim-maber ma ginyutu kwede jo 144,000.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Misteri ma okane ki kare mapatpat ki dul mapatpat, ento kombedi dong kinyutu bot jo maleng pa En; ma Lubanga onego onyutogi ngo obedo rwom madit pa pak pa misteri man i tung jo ma pe Juu; ma en Kristo ii wun, kica pa pak: En ma wan wapaco, waciko dano weng, ki wakwaro dano weng ki rieko weng; pi wa miyo dano weng obedo maber weng i Kristo Yesu. Kolosa 1:26-28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Jo 144,000 ki nyutu calo dul pa jo ma o aa woko ki i “captivity”. “Captivity” ma ki nyutu matye direk i buk me Revelation, en aye bedo otho i yo pi nino adek ki aboro, macalo ma ki nyutu i Revelation chapta 11. “Captivity” me tho me cal ki nyutu “seven times” me Leviticus chapta 26, kadong “captivity” en mito nyutu pa lok cwiny, macalo ma kwayo pa Daniel nyutu i chapta 9.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Ka lupur ma otho ma oyoto woko ki dwogo gi i ngima, i cawa acel kityeko yweyo gi malo calo “bendera”. I tho gi tye pe ki Kristo man i iyegi—lawi me duong’. Dul me dwogo cwinya ma kityeko mito iye, obedo yaro ni gi kityeko woto kongo ikum Lubanga, ci Lubanga bende kityeko woto kongo ikumgi. Ka gitum kite ma mite ma gi yaro i porow pa lanabi, kombedi Kristo bino i cawa acel i Ot Maleng pa En, ci tem ma mite kinongo me weko obed acel i dul pa “bendera” ma dong ki yweyo malo.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“Experience” ma ki nyutu ka ki keto cal aryo kacel, kityeko timo ne ki tic me agiki pa Kiristo i Hekalu me polo. “Experience” meno ki yaro ne ki “mareh” me neno, ma obedo neno me “pire kene ma oneno”. “Kwena” ma mite obedo “chazon” me neno, me lok me mukato me laloc. “Kwena” meno giyaro ne ni obedo kwena me kayo pa Nyasaye ma tye ka bino ikom lobo ma gikwanyo cik, ma kicono ki Islam me “Woe” adek.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

I 1856, Lubanga onongo mito tyeko dwogo cweko Yelusalemu me tipu i Adventism. I kare me labino pa malaika adek, ki 1798 dok i 1844, tempu pa Millerite onongo kicweko i twol, ma kilaro calo "jewels" i neno me nono pa Miller, ki kom ada me nabi ma kiketo i kaca aryo me acaki (1843 ki 1850), ma ogamo Kitap Habakkuk, kitap aryo. En kono odugu jo pa En me keto ogul pa cik pa En me Sabat me cawa me abicel, kacel odwogo gi i "yoo macon" pa Israel macon me tyeko tic pa "yoo me wot iye". Ento, yoo macon onongo tye ki pwony acel, lok me nabi acel, ma kicayo me temo gi ki yabo gi. I 1863, Adventism opoto i temo pa "abicel kare", ci cako ywayo i pango pa Laodicea.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

October 22, 1844, tye ka nyutu cal pa cik me Sande ma bino cokcok; ki i cawa me cik me Sande, tic eno bitimo otyeko, ma kinyutu kwede higa 49 me tyeko yo ki ogulu i cawa ma tek, macalo ma Daniel onongo onyutu.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Omiyo, ngeyo ki ngene ni: i kare ma cik obino woko pi dwogo ki yubo Jerusalem nyaka i Mesiya, lati pa Rwot, obedo cabit abicel ki cabit piero abiro ki aryo; yoo obiyubu doki, ki bar, kadi i cawa me peko. Daniel 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Janabi weng tye ki cwinya acel, kacel ki mano, “cawa me peko” ma i buk Daniel bene kityeko nyute i rek ma i Early Writings ma wa tye ka paro.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> I cawa meno, ka tic me konyo pa Rwot pi gwoko kwo tye ka tyeko, peko bi bino i piny, ki jo pa piny bi mung cwiny; ento gibigwoko i lep, wek pe gi gengo tic pa malaika ma adek. I cawa meno, ‘yie me agiki,’ onyo nyiko ma aa ki bot Rwot, bi bino, me miyo rwom i dwon madongo pa malaika ma adek, kede me yubu joma maleng me cung i cawa ka peko abiro me agiki bi golo piny. Early Writings, 85.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Ka pwod jo ma giyaro ni gitye ki lok me adier tye timo tic pa Saitan, tweng pa en me Gehena bigengo neno gi i kom Lubanga ki i Polo. Gin obi obedo calo jo ma gilal hergi me acaki. Pe gi twero neno gin ma adier ma pe otyeko. Gin ma Lubanga osengero pi wa kiyaro i Zechariah, pot buk 3 ki 4, kacel ki 4:12–14: “Ci an ocoyo doki, owaco bot en ni, ‘Ngo gin ywaya aryo pa olivu ma ki paipu aryo me dhahabu gicwalo moo me dhahabu ki botgi kene?’ En ocoyo an, owaco ni, ‘I pe ingeyo ngo gin ma eni?’ Ci an owaco ni, ‘Pe, Rwot na.’ En dok owaco ni, ‘Gin jo aryo ma ki yimi gi ki moo, ma tye i tung Rwot pa lobo weng.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Rwot opong ki jami weng me kony. Pe obalo gin mo keken. Obino pien pe wa tye ki geno, bedo wa ma piny-piny, lok wa ma pe ki pire-tek, ki pe wa geno, ma nen piri i lok wa; ka meno, twol ma ocol cwalo piny i tung wa. Kerisito pe kiyabo i lok onyo i kit pa en calo En ma ber weng weng, ki ma madit maloyo i tung joma alufu apar. Ka cwiny ogwana me yaro iye i jami me poto, Laro pa Rwot romo timo manok keken pi en. Neno wa ma macok neno twol, ento pe twero neno pak ma i bor. Malaika tye ka kano yamo angwen, ki waco ne calo leyo ma cwiny ocwer, ma tye ka dwaro weko kom woko ki diceto rwate i wang piny weng, kelo balo ki tho i yore ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> Wa bino nino i tung ma pire tek me lobo ma pe giko? Wa bino bedo pe cang, otoke, kede otho? Yaa, ka wa nome i kanisa weng pa wa Laloc pa Lubanga ki puk pa Lubanga ma opweyo iye jo pa En, pi gicunge i cingi gi kede gibed ngima. Wa mito neno ni yo obedo ma tin, kede bur obedo ma tin. Ento ka wa donyo i bur ma tin, opong pa en pe giko.

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