Article

# Panium - Number Twenty-Two

Panium - Namba 22

December 31, 2023

Desemba 31, 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Cako ki 31 December 2023, Ladwar me dul me Yuda tye ka yweyo woko lanyut ikom ada me poropheti i kit me cwec cwec ma kimaro. Kit me cwec cwec en romo nongo maber ka i dwogo neno lok me coc ma kicwalo i pot buk me intanet me Future for America. I dwe ma okato, ada ma kityweyo woko lanyut ikomgi obedo mapol tutwal, ki matut! Kit me cwec cwec en pe obino pe; ento obedo ki tami ma kimaro. Cuke man nyutu maber tic me cwec cwec ma kin tami, ma Kricito, calo Ladwar me dul me Yuda, obedo tye ka timo ka en tye ka yweyo woko lanyut ikom kwena me temo ma agiki bot Kanisa, ci anyim bot piny weng. I Buk me Nyuto, Ladwar me dul me Yuda kayo Buk ma kiketo i lanyut abicel aryo, ci yweyo woko lanyutgi acel-acel i cwec cwec.

## Will be Disclosed in Their Order

Gubinyutu i yoregi

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> Ka liel abicel man otyeko waco dwonggi, ki mino John cik, calo ma ki mino Daniel, ikom buk matidi: ‘Gub gin magi ma liel abicel owaco.’ Gin magi rwate ki kit ma obino anyim, ma bi nyutu calo kitgi. Daniel obicung i kabedo mamegi ikare me agiki pa ceng. John oneno buk matidi ma ki yweyo gubone woko. Eka poroc pa Daniel tye i kabedo migi ma atir i kwena pa malaika ma acel, ma aryo, ki ma adek, ma bi mino bot lobo. Yweyo gubone pa buk matidi en obedo kwena ma ikom cawa.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Buk me Daniel ki Buk me Nyutu gin acel. Acel obedo lok pa lanabi, acel mapat obedo nyutu; acel obedo buk ma kigoro tek, acel mapat obedo buk ma kiyabo. Yohana owinyo gin ma i mung ma dogola owuoyo, ento kigicimo ne ni pe ocoyo gi.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ler ma pire tek ma kimiyo bot Yohana, ma kicoyo iye i koko abicel, obedo poto me gin ma bitime ikare me ngec pa malak me acel ki me aryo. Pe obedo maber ni jo onen gin man, pien geno-gi myero obed ki tem. I rwom pa Lubanga, adieri ma lamal loyo ki ma odonyo anyim bi cobo. Ngec pa malak me acel ki me aryo myero kiwaco-gi, ento ler mukene pe myero kimiyo neno mapat anyim kare ma ngec man otyeko tic ma gigi keken. Man kiyaro ne ki malak ma tye ka cung ki tiang acel i wang pi, ka kobo ki ceke ma matek loyo ni cawa dong pe. The Seventh-day Adventist Bible Commentary, volumu 7, pot 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Nyutu me agiki pa "seven thunders" oyabore ka paco 2023, ci onyutu ni "seven thunders" gitye calo nyutu pa "poko cwiny me Alfa ma acaki" dok i "poko cwiny me Omega ma agiki." Yohana pe kigiye me cimo "seven thunders", pien nyutu pa "seven thunders" pe obedo opongo acel pa gin matime, ento obedo cal me "yaro pa gin matime" ma otime i gin matime pa Millerite, ma bi time doki i cawa me agiki. Opongo ma opong maber onongo nyutune me yaro gin matime ki dwe me July 18, 2020 dok i "cik me Sande" ma dong tye me bino cok-cok. Leona oyabo lwak eno me miyo lwar i bot gin matime me yiko Templo pa 144,000.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

I rek pa Millerite, “seven thunders” onyutu pi 1798–1844, ka Millerite giyubo “ada ma ber loyo ki ma tye anyim.” I timo tic ma gimiyo gi, Millerite gipimo. Pe ginenge maber weng lok ma giyubo, onyo rek ma gityeko timone. Ada ma giyubo gin aye ma Sister White tero nying ni “ada ma tye anyim,” ma pe onego ginenge maber, nyaka ka dong lok pa malaika ma acel ki ma ariyo otyeko ticegi.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

Ka "dundo abicel aryo" otyeko opong maber, "gin matime i kare me anyim" meno ginyutu ki kwena pa malaika adek i Revelation apar angwen, kacel ki buk pa Daniel. Tic pa 144,000, ma kiloko calo "gin matime i kare me anyim" pa "dundo abicel aryo", obedo rwate buk pa Daniel ki malaika adek.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> Lubanga tye ka bino keto kor bot piny pi bal ne. En tye ka bino keto kor bot dul pa dini pi kweyo can ki lok ma atir ma ki miyo gi. Ngec madwong, ma kicoko kacel ngec pa malaika me acel, me aryo, ki me adek, onego miyo ne bot piny. Man onego obed piko me tici wa. The Seventh-day Adventist Bible Commentary, volyum 7, pot karatac 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Cak ki 31 Dismemba 2023, Leona pa dul me Yuda tye ka yabo ada me porofetik i 'order' ma kicono pire keken.

## Millerite History

Lok pi gin matime pa Jo-Miller

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> Tye jo mogo ma dong tye kwo, ma kun gityeko kwano lapor pa nabi Daniyeli ki Yohana, gigamo ler madwong ki bot Lubanga, ka giyuro piny ma lapor pa nabi ma pire tek tye ka tyeko ingete ingete. Gi waco lok me kare bot jo. Atir olero maler calo ceng i tung ceng. Gin ma otime con, ma nyutu tyeko pire tek me lapor pa nabi, giketo anyim jo, ki gineno ni lapor pa nabi obedo yiko yore ma kiyiko i cal pa gin matime, ma loro ikom agiki me lok me con pa piny man.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“Rwom” ma Kirisito tye ka yabo kwena me “Kwac me i Tung Otum” nyutu “gine me coc pa cawa” ma nyutu “tyeko me poropheti ma atir,” ma kelo i tyeko cawa me ng’woro. Tyeko me poropheti ma atir i cawa me agiki pe obedo “yabo” me poropheti ma kiketo iye cawa; ento Palmoni pud tic ki namba me nyutu tyeko me poropheti ma atir. Pe dong tye cawa, kadi bene jo Millerite gudo “kwena me cawa” bot cawa pa gi, kwena pa malak me adek obedo maduong maloyo “cawa.”

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> Rwot omii an neno ni kwena pa malaika ma adek myero oceto, ki myero giyabo ne bot lutino pa Rwot ma gi yubu woko, ki ni pe myero oketo iye kare; pien kare pe bino bedo tem dok. An neno ni ngat mogo tye ka nongo moyo cwiny ma pe tye atir, ma aa ki waco kare; ni kwena pa malaika ma adek tye tek maloyo gin ma kare romo bedo. An neno ni kwena man romo ocung i piny pa kene, ki ni pe mito kare me miyo ne tek, ki ni biceto ki teko madit, ka timo tic pa kene, ki bityeko woko macek i bedo ma atir. Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

Ter pa yweyo cing me ada pa poropet nyutu gin mukato ma omede otur-otur; ento bene nyutu medo pa kwena. Ter pa gin mukato ma kiketo piro-gi, kede yore me kit ma Leona pa dul Yuda obedo tye ka yweyo cing ki yabo kwena ki aa ki ceng 31 me December, gin aryo eni obedo me loyo kwo ka wa poo gi. I July me 2023, dwon i cana ocako yiko yoo pi yweyo cing pa ceng 31 me December, 2023. Ci Leona pa dul Yuda oyweyo cing me Buk me Yabo, chapta acel.

## Nothing Else

Pe tye mapat

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> Ngec ma pire tek ma kimiyo i rwomgi i Buk me Nyutu myero gimako kabedo ma acel i wi wii pa jo Lubanga. Pe myero gin mukene omako waci weng. Testimonies, volume 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Coc ma ocako i mwaka 2023 myero “bedo i kabedo me makwongo i wii pa jo pa Lubanga.”

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> Gin weng ma Lubanga ocimo i lok pa Nabii ni kityeko i kare mukato, kityeko dong; ki gin weng ma pod obino i rwom pa gi, bityeko. Danyel, Nabii pa Lubanga, otye i kabedo pa. Yohana otye i kabedo pa. I Buk me Yabo, Lej pa kabila pa Yuda oyabo buk pa Danyel bot lami me lok pa Nabii, eka Danyel bene otye i kabedo pa. En owaco ushudi pa, ma Rwot oyabone i neno ikom gin madit ki ma pire tek ma wan myero wange gi, ka wan tye i pot me tyeko pa gi.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> I lok pa con ki i poropheti, Lok pa Lubanga nyiso lweny ma omede tutwal i tung atir ki bal. Lweny eno pud tye ka mede. Gin ma obedo con, gibi time dok.

## Thirty

apar adek

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

Kwena pa Daniel 11:40 kityabo woko ki kiketo iye i kit ma tye ki cik i 1996. Cawa 30 anyim, lok me gin ma otime ma ocweyo i mung pi Daniel 11:40 acel keken kombedi dong kityabo, i kube kwede keto iye i kit ma tye ki cik me kwena me Kwon me i otum ma i tung acel—kwena ma rwate ki poropheti me i woko pi Islam ma kimego bal, ki kube kwede kwena ma iye me Kwon me i otum ma i tung acel ma kimego bal. Kwena me Kwon me i otum ma i tung acel kicobo mapwod pe obino cik me Sande pa loka 16, pien i cik me Sande eni ka kiloro ol i tem.

## Peter

Petro

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Man keto Pita i rek me keto cing pa jo 144,000. Pita onwongo tye ki kwena ma oyabo i ot ma iwi, ki kwena ma oyabo i Tempu. Kwena pa ot ma iwi obedo Midnight Cry pa parabolo, ki kwena pa Tempu obedo kwac madwong’ pa Lajok ma adek. Pi Pita oyabo kwena pa ot ma iwi me Midnight Cry, myero con kwena pa Pita omiyo atir ki oketo i cik. Miyo atir kede keto i cik gitime ki kelo kacel yo me poropheti ma Leona pa dul me Yuda tye ka nyutu ci 31 December, 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Kombedi tic en me terone i kit me cik ngec pa "Dwolo me Oturo". Tero ngec ne i kit me cik kiketo calone ki William Miller i 1831, kacel ki magazini "The Time of the End" i 1996. Yubo pa ngec ma ocweyo kwer wii ma acel i 18 July 2020, kiketo calone ki Josiah Litch kacel ki Samuel Snow. Tic ma gi ocimo keken "omiyo" "adwogi" ma okwedore i cungu me 11 August 1840, kacel ki okwedore i tim me dwe abiro. I 1840, kicwalo ngec ne bot kabedo me mison weng i piny weng, ki i 1844, ngec pa "Dwolo me Oturo" ogamo i kor me tung anyim pa United States macalo dullu ma lamal me pi. Tic pa dano "omiyo" "adwogi" pa golo piny pa Roho Maler. 1840 ocito bot piny weng, ma kiketo calone ki "nam", ki 1844 ocito bot United States, ma kiketo calone ki "piny". Cal pa 1840 obedo Kristo ma ocung i piny ki i nam i Buk me Yabo apar, ki kapita man keken nyutu rek pa 1840 oko i 1844, kede ocoyo Kristo ka ocung i piny ki i nam.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

I mwaka 1840 ki 1844 weng, yubo pa porofesi ne obedo yubo me kelo anyim i kare, i nino ma rwate maber. Acel ne porofesi me Islam, en mukene porofesi me parabol pa nyako maleng apar. Acel ne me woko, en mukene me i iye. I 1844 bene, tye bal me pe ngene Gang Maleng. Gang Maleng obedo lobo, onyo obedo Gang Maleng pa polo? Pe ngene ne poto tutwal loyo ter pa Gang Maleng keken; pien ne obedo bene tem me neno ka cwinya bi lubo Kristo ki Kom Maleng i Kom Maleng Maloyo Weng.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> An aneno Won ocungo ki kom pa Rwot, ci i kareja ma orwate ki lela ocito i paco maleng maleng iyie diro, ci obedo piny. En aye, Yesu ocungo ki kom; ci lwak mapol pa joma gitye ka cwiye piny gu ocungo ki en. Pe an aneno cing acel me ler oa ki Yesu odonyo bot lwak ma pe gitye ki paro anyim ka ocungo; ci gu onongo gi weko i kabedo ma pe tye ler weng. Jo ma ocungo ka Yesu ocungo, gulenyo iye matwal, kun en weko kom ci ogwoke gi wot i anyim matin. En aye, ogolo malo lawane me tung acel, ci wa winyo dwone ma ber, en nwaco ni, 'Beduru kany; atero bot Wona me nongo Piny pa Rwot; gwok lepeu obed maleng weng, ci dok matin abedo dok ki bot nyom, ci agamo unu bot an.' En aye, kareja ma ocobo ki kungu, ki wil ma calo lela ma cwolo, ma anjelu gicobo ni, obino i kabedo ma Yesu onongo tye. En ocito i kareja ci ogoye oko bot paco maleng maleng, ka Won obedo kany. Kany an aneno Yesu, Jadolo Madit, ma ocung i bot Won. I ocaro me lep pa en tye okeng acel ki pomugreneti acel; okeng acel ki pomugreneti acel. Jo ma ocungo ki Yesu gubiye geno gi bot en i paco maleng maleng, ci gukwayo ni, 'Wona, mi wa Jwii Maleng ni.' En aye Yesu opweo botgi Jwii Maleng. I pweo meno tye ler, teko, ki hera mapol, mor, ki kuc.

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> An oneno dul jo ma pod gi kube piny i kom rwot; pe gi ngene ni Yesu ocweyo kom rwot. Setani noneno calo tye i bor kom rwot, ka temo mede tic pa Lubanga. An oneno gi gineno malo i kom rwot, ci gi lamo ni, “Won, imi wa Roho pa in.” Ci Setani opungo iyegi teko ma pe maleng; i iye tye ler ki teko madwong, ento pe tye hera ma mit, yom, ki kuc. Gin ma Setani onongo mito en ni me gwoko gi i liel, ka dwogo kwanyo woko lutino pa Lubanga kede liel.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

Gi yero kabedo maleng calo “lagoro” ma ocobo weng ngec ma pe atir ma kelo ne ki ngec ma pe atir pa kabedo maleng. En obedo “lagoro” ma ocobo “poto kigeno”. I cawa agiki, “lagoro” obedo “poto kigeno”, ma ocobo ngec ma pe atir pa Tempu.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Kacel ki nino 22 me October 1844, “cawa pe dong tye,” ki bal pa cwiny opiny me 18 me July 2020 myero kiyubo kombedi, ento pe i kit me cawa, pien cawa pe dong tye.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> En malaika ma aneno onongo ocung iwii nam ki iwii piny, oketo lwete malo i polo, ci ogamo ki En ma obedo matwal ki matwal, ma otimo polo, ki gin matye iye, ki piny, ki gin matye iye, ki nam, ki gin matye iye, ni cawa pe dong obedo: Ento i cawa pa dwon pa malaika me abiro, ka obicako wuwo, myero mung pa Lubanga otyeko, macalo en ma owaco bot laticne, laloc. Revelation 10:5-7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Kabedo pa nyutu anyim ma myero ki yango obed maleng obedo Nashville, Tennessee, ci kabedo en pe twero yubo, pien pe Future for America ma oyero kabedo en, ento Ellen White aye oyero, ci Spirit of Prophecy pe obalo mat keken.

> “When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> Ka an obedo i Nashville, abin tye ka waco bot jo, ci i kar otum ne obedo bol me mac madit loyo ma obino ki polo keken, ocungo piny i Nashville. Ki iye bol eno lif me mac ne oa ki iye calo tung; odi ne tye ka koyo woko; odi ne tye ka cwer ka goro piny. Jo wa mogo ne tye ka ocung kany. “En keken calo ma wan wa oroo,” gi owaco, “wan wa oroo man.” Jomoko bene ne giyoyo lwete gi i peko madit, ka gikwayo bot Lubanga pi kica. “Un ngene,” gi owaco, “un ngene ni man obino, ento pe uwaco kadi lok acel me cege wa!” Ginene calo ni gubino yabo-gi i pot pot, pien gi paro ni pe obeen owaco botgi onyo omiyo gi cego mo keken. Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Kit ma i wic me bol me mac ma obot Nashville en nyutu ni Laodicean Seventh-day Adventism nongo ngene ngec me ciko pa Nashville, ento gigwoko cing ki gibedo otum. En aye kabedo i rek me poropheti ma iye 'shame' onyo 'joy' pa ngec me 'Midnight Cry' kinyutu. En aye kabedo ma gin ma bi bedo bendera cako gicobo malo, ki gibedo ki yaro piny bot jo ma i piny ma gitye ki cwiny matek ki gimegeko pien Laodicean Seventh-day Adventism pe oyabo ngec me ciko pa Nashville. Piny me poropheti man bene onen i Got Carmel bot Elijah ki lanenogi pa Baal, ki i rek me 'malaika me aryo' i rek me Millerite, ka Protestanti oloko piregi bedo Protestanti ma ocako weko adwogi, ki cako ticgi me laneno ma pe atir, ki bedo nyiri pa Roma. I 1989, lec me politike ki cing pa Reagan otimo kamal acel keken; ento Reagan pe obedo nyiri pa Roma, en obedo Ahab ki Clovis me acel, 'paramours' pa Roma.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> Ki nyuta an nyutu acel. En obedo otieno me anyim Sabato. En aye kare ma nyutu en ki nyuta. Aneno i woko kun dirica, ci obedo bolo me mac madwong’ ma obino ki polo, obote piny i kabedo ma gitye ka timo ot ma giketo kwede opore; kendo opore pire tek ki nyuta an. Ki nene calo ni bolo en obino tek i ot, omuko opoto, ci gineno ni en ocako kelo tawi, kelo tawi, kendo odwongo, ci gicako kwero kendo gicako coyo, coyo, giyuka cingegi; ka an aparo ni dano wa acel acel gibedo tye kanyo, gimo waci ni, ‘Ber, atir keken en aye ma wabedo ka kuro; atir keken en aye ma wabedo ka waco; atir keken en aye ma wabedo ka waco.’ ‘Onongo ingene ne?’ gi owaco. ‘Onongo ingene ne, ento pe i nyuta wa kwede?’ Ka an aparo ni peko madwong’ nonge i wanggi, peko madwong’ i kitgi.” Manuscript 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Balo diro pa July 18, 2020 en “lacuc” me nyutu ot pa Lubanga ma onego ki yweyo i wi macalo bendera me lanyut. Yaro me kit aryo pa jo Adventist obedo lok madwong i poropheti pa Bibul. Yeremia pe ogamo bedo kwede “ludwong pa jo me bae,” ci kanisa me Smyrna ki Philadelphia gityeko bedo i cok ki sinagogi pa Satan, ma giyaro ni gin jo Yahudi, ento pe gin. Yaro i tung kit aryo pa jo Adventist ma giwaco ni gin, ki nyiso ne ki kit me tic ma gin tiyo kwede i pwonyo Bibul. En yaro i tung “pwonyo ma adier” ki “pwonyo ma lamal, ma gikwaco ni lamal,” macalo ma Sister White waco ne.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Nashville kimiyo nying "Athens of the South," kede ot ma ngene ducu loyo weng ma nyutu Girisi i Nashville obedo Parthenon ma i Centennial Park, ma kicweyo i 1897 calo kopi ma opong weng pa Parthenon pa Girisi macon. Kicweyo ne me pako piro me mwaka mia acel pi donyo pa Tennessee i kit me lobo "state" i 1796, kede ki cimo ne me yweyo piny inyim pako meno. Ento, piny meno ki loco ne obed paaka i 1903, kede Parthenon ki dwogo cweyo mapat pat ki 1920 dok i 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Nying “Parthenon” oaa ki leb Greek “parthénos”, ma piro “nyako ma pe kilwoyo” onyo “nyako ma pe onywago”, ma mako Athena i kit mamegi calo Jok dako ma pe kilwoyo, ma tye ki ngec matek, ki poya me lweny, kede tic me cal ki budo, kacel ki yub pa lobo. Kityeko yubo ne i cawa 447–432 BC i Acropolis i Athens, kityeko kikano iye cal maduong me Athena ma layido cal Phidias ocweyo ki gol ki tung lwaki (chryselephantine); en tye calo “ot” mamegi onyo kabedo pa jok mamegi, kama kigeno ni tye kany.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Kit me kwano pa Piny me Oceng golo cing i ngec madwong, peno ma rwatte ki lapeny maleng, keto dano ma rwatte pi tic me lwak, ki kit me yore pa liberal arts; kigeno i piny ma pire tek i filosofiya ki tic pa Greek ma macon. Ka pe obedo ki Academy pa Plato, Lyceum pa Aristotle, onyo paideia pa Athen, onongo kit me kwano me kare kombedi ma wa ngeyo oneno ruc tutwal.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

I mwaka 1904, kiketo Madison School i oko me Nashville, i mili abongwen. Ellen White obedo memba me cako i bod pa Madison School ma me con (nying ne me cik obedo Nashville Agricultural and Normal Institute, ci lacen gityeko lwongo ne Madison College). En otimo tic calo memba me cako i bod pa lalo ki cako pa Madison School i mwaka 1904. En obedo i bod nyaka oko i mwaka 1914 (mwaka ma con ki tho ne i 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Man obedo bodi me koleji onyo me instityushen acel keken ma en con oyie me donyo iye onyo me tice iye. En con ogengo kun atir kabedo me cik macalo eni i dul me Adventist mapat-pat; ento ocweyo ada pi Madison pien obedo rwate kwede laloc ne me kwano (ma gicwako kwo kene, ma kitye i pur, kwano ma kiweyo wii i misiyoni ma kinyutu Bibul, tic me lwete, ki yubu ma tye i timo pi tic me konyo i South kacel ki kama bor loke). Lok pa Nashville ma aa bot Sister White obino i mwaka 1904 ki 1905, en aye kare acel keken ma Skul me Madison onongo cako, ki nyutu Parthenon onongo gicoyo ne obed gin ma kidongo matek i paka ma kidongo matek. Alama pa kwano me Grik, kede pa kwano me polo, wenggi cako i kare matidi acel keken; en aye kare acel keken ma rweny pi bolo me mac pa Nashville kimiyo.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> Kiro ma okato, cal acel oket i anyim an. Tye kwede ni pe dong abi bedo ki twero me nyutu weng; ento abi nyutu matin.

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> Calo ni bolo pa mac madwong tutwal obino ikom piny kede obalo gang madwong. Ki kabedo ki kabedo gicwalo dwon ni, ‘Rwot ose bino! Rwot ose bino!’ Mapol pe gitye ki tweyo me cono en, ento manok gitye ka waco ni, ‘Pakwiri Rwot!’

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> “Pingo wun tye ka pako Rwot?” gipenyo jo ma ogoro ma matwal tye obino i wi gi.

> “’Because we now see what we have been looking for.’

> ‘Pien wa kombedi neno en ma wa tye ka yenyone.’

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> "Ka in igeno ni gin magi tye ka bino, pingo pe iwaco bot wa?" en obedo dwoko marac ma matek. "Pe wa ngeyo pi gin magi. Pingo i weko wa ka pe wa ngeyo? Dok dok in ineno wa; pingo pe i rwate kwede wa ki iwaco bot wa pi bura ma obino, ki ni wan myero watim tici pa Lubanga, ka pe wabedo woko? Kombedi wabedo woko!" Manuscript 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Kit me kare pa wach pa Nashville, ma onwongo tye i kabedo me piny, kityeko cwayo ne i kabedo me cwinya, i kit me kwan ma maber onyo marac. Kwan man yubu cwinya wek obed dano pa polo onyo pa piny. Pe tye lok ma lube ki Islam i neno me Nashville pa Sister White; ento gin mane omiyo twero me lar Islam ki neno me bolo me mac ma i Nashville? Yub woko me wach pa Nashville me 2020 obedo cing nining ki tic pa Josiah Litch ki Samuel Snow? Yub woko ma gityeko timo ne otime ka gineno ni gin acel keken ma onwongo okewo gi i waco mukwongo, gin aye gin ma kityeko tic kwede me keto maber waco ma kiyubo woko.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Adieri ma nyutu pa Islam kityeko keto ne pire tek con, mapwod pe kityeko kube kwede kwena me ciko pa Nashville. Kwena pa Islam obedo kube ber-ber ki kwena pa malaika me adek. Gin adieri man kityeko nyutu ne ki lok me Bibel mapol. Ciko pa malaika me adek nyutu ciko ikom ribo me twero pa rwot me tung i cima, ento ciko pa Islam kityeko nyutu ne ki ciko pa nyithindo pa tung i anyim.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ento lok ma aa ki East kacel ki ma aa ki North bi miyo wic pa ne peko; ci obi woto ki tuju madwong me ketho, kede me golo woko jo mapol tutwal. Daniel 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Malaika me adek obino i gin matime i ceng 22 me October, 1844, ka olut me abicel aryo ocako turo. Olut me abicel aryo bende obedo kec me adek pa Islam. Goro-woko me 1863 ogengo turo olut me abicel aryo nyo 9/11, ka malaika me adek oboro piny i Buk me Nyutu, pot buk apar abicel adek, i cawa ma ot madit pa New York gigolo piny ki komo matin pa teko pa Lubanga.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 obedo Alfa onyo acaki pa kare me keto kite, ma giko woko i Omega onyo agiki me keto kite pa 144,000 i kare me cik pa Sande ma tye ka bino cok.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 obedo Alfa pa kare me temo pa cal pa nywonyo i United States me Amerika, ma tyeko i Omega pa kare me temo pa cal pa nywonyo i United States me Amerika, ma otime ka kiketo alama pa nywonyo calo cik i United States me Amerika.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 obedo Alfa onyo cako me yubu pa jo tye ngima i bot liec me lobo, kacel ki tung pa ne me Republican ki Protestant, ma okato i Cik me Nino ma tye ka bino acok coki.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 obedo Alfa pa ‘nino me keto kare pa Rwot,’ ma tyeko ki tem i kom nino me Sabat pa Rwot.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 obedo Alfa pa yubo hekalu, ma calo kidi me tung piny; tyeko i kare ma giketo kidi me tyeko me Omega i wi hekalu.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 obedo Alfa me yele me adek i United States, ma otieko i piny oyingore me Revelation apar acel, ma obedo cik me Sande ma bino pinyom. I piny oyingore eno, yele me adek bino ka cito. Lok pa kit me bolo me mac i Nashville obedo anyim me kare me temo otieke i cik me Sande, kadi bed ki cwalo lok pa jo ma gicayo Adventist me Laodikea, ma gicamo ni, “Kombedi wa olal.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Buk me Joel ki tyeko ne ma otime i Pentekoste cako nyutu tet bot kwena me Midnight Cry, ka dul acel ma pe twero ngeyo medo me ngec giyaro jo ma ngeyo ni gi mato kongo. Lweny bot jo mato kongo pa Efraim ki ju ma loyo i wic obedo kit ma Lok porofetik pa Lubanga dong pwonyo yot. Gin acel me lok maler en ni kwena en kwena ma tye i tuk aryo, calo ma Pita onyutu i ot me wi, ci kun bene i Tempe. Nyutu ne bene nyutu ni kicano cako i ot pa Lubanga, ci eka obot jo ma tye i boko ot pa Lubanga. Kit me kicano bene nyutu ki dwon aryo me Revelation 18, ma dwon me acel obedo 9/11 nyo bot Sunday law, ci dwon me aryo me vasi 4 cimo Sunday law. Rwede bot kwena porofetik ma maler ki ma pe maler pa latter rain bene nyutu ki Elija, ma Malaki cimo ni obiro dwogo piri mapiri me giko probation.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Alama me jo ma gi rieko kede jo ma pe gi rieko i Got Karmel, obedo “Eliya ma gi rieko” kede “nabi me Baal ma pe gi rieko.” Eliya obedo Petro, ento nabi me Baal gin jo mege me Efraim. Ka jo mege ma pe gi rieko ginyutu calo nabi me bur me Baal, ki yore me loro mac ma oboto piny; jo dong ogamo ni, “Rwot en Lubanga.” Jo Seventh-day Adventist ma Laodikea ginyutu calo kamano, i kare me tyeko me lok me poro me Nashville. Jo ma i woko ki Adventism, ma dong gi neno pe bedo dut me jo ma pe gi rieko, gicwalo rwatte i cwinygi, ento kare me temo mamegi pud pe ocige. Cal me nyutu me nyiri ma gi rieko kede nyiri ma pe gi rieko, ma kimiyo cal ne ki lok me ciko me Nashville, obedo alama me yore i tyeko ma agiki ma otum maber me parabul me nyiri apar.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Poto me cwiny pa 18 Julai 2020 obedo tito pa kwena ma myero oyubbe, kacel ki nyuto me gin matye iye Adventism ma tye ki moo, ki gin ma pe tye ki moo. Gin ma pe tye ki kwena me moo ma miyo kica bot Nashville dong kimoko gi ki gin ma tye ki moo. I dul aryo magi ma romo bedo ki pe bedo ki moo me kwena, dul acel otyeko rwate poto me cwiny ma ki nyutone kwede poto me cwiny me acel i lok me con pa Millerite; ento dul mukene pe otyeko rwate en. Labongo poto me cwiny ma ki nyutone ki Millerite, pe tye yubo mo me tim i nyutu me anyim ma opoto. Gin ma tye atir ni nyutu me anyim pa Nashville me 2020 onongo tye ka nyutu Islam rwate kwede buturu me kwena ma opoto ma myero oyubbe.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Gin ma nyutu eni obedo ni histori ma bol me mac me Nashville obino iye, pe keken ni rwate ki histori pa Disapointiment me acel pa Millerite, kacel ki yubo pa kwena kun cen, ento bene pien obedo i iye me histori ma cako ki bino pa Malaika ma adek i 9/11, ma keto cing pi bino pa Islam me woe ma adek, kacel ki ni Islam bino dok i kite me poropheti i cik me Sunday i kec pa piny me Revelation 11. Gwoko Islam i kwena, labongo pe tye nyutu atir ma Sister White omiyo bot Islam ki ciko me Nashville, tye i kom tema me histori, ma en Islam.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

I artikolo namba 153 me yore ma kityeko miyo nying “Buk me Daniel”, wa nyutu ni, ka rwom ki bale me Balaam ki kodo, Islam—ma kigolo calo kodo—bino bedo ki wot kacel adek matut ki United States i gin matime pa 9/11 nyo oko i Sunday law. Wa nyutu 9/11 calo me agik, ento 7 October, 2022 calo me aryo. Wa coyo ni ataka me agik oture ikom piny maler pa chuny, ci ataka me aryo oture ikom piny maler me kom woko pa Israel, ki ni ataka me adek obedo ataka i poto piny pa Sunday law. Wa nyutu dok ni gin matime pa Balaam i rwom me porofetik man onongo tye ki ling pa adwogi; pien ataka me agik ki me agiko tye ikom piny maler pa chuny, ento ataka ma i tung tye ikom piny maler me kom woko, ma obedo cal me dwoko-wii. Kombedi wa neno ni tuk mar angwen, ma omako cako me lok pa Midnight Cry, bi timi i piny maler pa chuny ka bol me mac pa Nashville kityeko otime. Man nyutu ni tuk me aryo pa Balaam ki kodo obedo dogo aryo: agik i dogo aryo obito ikom piny maler me kom woko, ento mar aryo obito ikom piny maler pa chuny.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Kit coc ma kicwalo oyaro ada ma pe opong, ma Lating pa kaka me Yuda dong oyaro macalo lok me lanyutu mukene pa kube me poro me keto Islam ki bolo me mac pa Nashville. Lok mukene me konyo kube pa Islam ki bolo me mac bene nonge iye i rek me yubu pa lok me con ma lamal. Dul me yubu keken tye ki lok me tic pa iye keken, ma omem i dul me yubu weng. I dul me yubu pa Mose, gin obedo me donyo i kwer ki dano ma ki yero. I rek me yubu pa Krisito, gin obedo me Mesiya. I rek me yubu pa Daudi, gin obedo me Cik Apar ki ot ma lamal. Ki jo Millerite, lok me tic obedo kare me poro, pien jo Millerite gikelo “kwena me kare.” Ka obino Malaika me adek i 9/11, lok me tic pa rek me yubu pa 144,000 kityeko yaro ni en obedo: Islam pa apoya me adek, lutino pa Tung Ceng, punda me poro pa Baibul, faras me lweny me Yaro mapat aboro, yamo me Tung Ceng, lagweng, ki kudho jo piny.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Goro-piny me Revelation apar acel nyutu Islam me “the third woe”, kede bene rwate calo tyeko me kwena me “Midnight Cry”. “Midnight Cry” onongo obedo ki cal me “triumphal entry” pa Kristo i Yerusalem, ma ocake ki kwanyo donki woko. Cako me “Midnight Cry” i gin pa kare pa Millerite onongo obedo obino pa Samuel Snow i wi faras i “Exeter camp meeting”. Cako me kare me “Midnight Cry” kinyutu ki cal me Islam. Tye lagam mapol me moko ni kwena ma kigi yubu maber me July 18, 2020 tye kede Islam calo but me kwena me ciko. Pe tye ceng ma kinyutu, ento bolo me mac pa Nashville nyutu lok me “new wine” i kare me agiki; kacel ki mano, bolo me mac pa Nashville tye kede Islam, ento ikom nyutu bolo me mac calo gin lweny me nyukuliya?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Myero ngec ogwoko tero me yaro Islam calo lamal i golo, ki piny ki janeno mapol. Bal pa keto cawa ma mito yubo kityeko ranyinge ki 1840 kacel ki 1844. Cawa pe dong myero obedo but i ngec pa poropet, ento namba pud tye i iye. Bal ma ki ranyisi ki pe rongo maber pi Ka Lamer myero bene ki yubu; ento, mapat ki yubu ne ci kibedo but i ngec ma kiyubo maber, bal ma ki ranyisi ne ki pe rongo maber pi Ka Lamer myero kinyutu. Pe rongo maber pi Ka Lamer meno onongo ranyisi ngo i ciko ma i Nashville i Julai 18?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Atye ka waco ni lagam tye me nongo i lacer ma ki ocako yweyo cal ne ki agiki pa 2023. Rek adek ma tye ka wot cing kacel pa pot buk 11, ma cako ki pot buk 11 ki kato i pot buk 22 i buk Genesis, Matayo ki Yabo pa Yohana, obedo dwoko manyen pa singruok pa Lubanga kwede jo 144,000. Wajuko woko kica ma omiyo wa, kun wa timo calo ni pe wawinyo kwac pa en, onyo wakudho piny ki waco i twero pa wa dano ni, “Gin weng ma ocimo, abi timo?” Onyo waweyo Roho Maleng me cono cik pa en i pire wa ki i wiiwa?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Lagami bene ononge i yabo kido pa rek adek i pot buk apar aryo pa Daniel, ma ginyuto kare calo kwena pa malaika acel, aryo, kede adek. Rek adek mag eni bene ginyutu December 31, 2023 i rek 7; July 18, 2020 i rek 12; ento 1989 nyo bot cik me Sande, kacel ki giko kare me temo, kiyaro ne i rek 11. Lok ma atir adek mag eni, i iye rek adek mag eni, tye kany i kacoc pa Lok me Kitabu me Nyasaye, kany en kae ma yo me temo mapat-adek, ma kare weng tye piny ka porofesi kityabo kido ne, kicoyo anyim!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristo pe keken ogolo gungu ki yabe tem ma acel adek pa Daniyel 12, ento bene oyaro gi ni: acel, tem me keto piny; aryo, tem me Yekalu; adek, tem me litmas. Dok pire kene oyaro ni tem me keto piny ocako i 31 December 2023, kede ni obedo i kom tem me keto piny pa tic me Millerite, ma kiyaro gi ni Antikristo obedo cal ma keto rweny ma i woko.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

En dong onyutu tem me aryo—tem me Ot pa Lubanga—calo ma nyutu i neno pa Daniel ikom Krisito i Ot pa Lubanga i chapta apar. Tem en kombedi tye ka time. Yweyo woko ma tye i Daniel chapta apar aryo ikom cawa mapire ni: 1989; 18 me dwe Julai 2020; 31 me dwe Dicemba 2023; kacel ki cik me Sunday, me kelo iye neno pa Romi kede neno pa Krisito. Neno aryo ne kiweyo iye i neno acel keken, ma iye bene kityeko yweyo woko pa chapta apar aryo. Chapta adek en neno acel keken, kede neno pa Krisito obedo tem me Ot pa Lubanga i chapta apar; neno pa Antikristo obedo tem me twolo i chapta apar acel; kede alamal me yoo pa 144,000 i chapta apar aryo nyutu tem me adek, ma obedo litmus test, ka jo ma pe ngwec kigolo gi woko ki bot jo ma ngwec, kun jo mapol kikwanyo gi maleng, kibedo macol, kitem gi.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Tem me Ot pa Lubanga oyabo ler pa Levitiko 23, ma en obedo ler pa Sanduuku me laloc, ma en ler me Alpha pa Sabat me ceng abiro kede ler me Omega pa Sabat me higa abiro. Ler pa Sabat me Alpha ki Omega nyutu ler pa bedo Lubanga i rwatte pa dano. Ler eno nyutu ni Lubanga omako rwatte pa dano pi dwogo kube pa Lubanga ki dano, ma obedo tic ma Kristo ocako i Oktoba 22, 1844; tic ma kombedi tye ka tyeko i bura pa jo matye ngima.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Can pa Leviitiko 23 oketo kacel cer me ‘spring’ pa alfa ki cer me ‘fall’ pa omega me yabo gin matime me ceng 31, December, 2023 oo paka i giko me temo pa dano. I rek man, tem macek ki mako calo bino i ceng 31, December, 2023, ki tem me Kac ki nyutu calo cako i 2025, ma mede paka i tem me ‘litmus’ pa ‘Feast of Trumpets’. Dwon i pat ma ocako i July 2023, ki ketone ki ‘Feast of Unleavened Bread’ ma ogiko ceng 5 i mok tam me wot me but adek. Ci nono obedo ceng 30, ma ogongo ki tam me wot me but adek, ma keken ogongo ki ceng 5; ki nyutu kite adek pa Lok pa Ber ma pe giko. Tam me wot pa alfa me but adek ma ogongo ki ceng 5 obedo malaika acel; ceng 30 obedo malaika aryo; ki tam me wot pa omega me but adek ma ogongo ki ceng 5 oo i ‘Sunday law’ pa Pentecost, obedo malaika adek.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kirisito bene oyabo ngec pa Levitiko 23 makwako cweyo Sanduku me Lagam i Ka pa Lubanga i cawa me tem. Kwena onyo Malaika pa Sabat me namba 7 me nino i tung acel pa Sanduku, ki Malaika pa Sabat me namba 7 me higa i tung mukene pa Sanduku, ginyutu Kerubi ma giloro Sanduku, ma gineno i iye. I gin matime ki keto cim pa 144,000, ngec me aryo pa malaika magi aryo nyutu Sabat me namba 7, ki pwonya me oketo ring dano nyutu waci ma bipwenyo i kare tutwal.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Ka pe itwero neno kare 7 calo cal me Yubili, Emancipation Proclamation me cwinya pa 1863, ento pe inibi neno ni poropheti me Alfa ki Omega pa William Miller obedo kare 7 ki nino 2,300. Pe itwero neno tek pa poropheti me kare aryo ma orwate magi gengo ngec ni 1798 nyutu kare 7, ki 1844 nyutu nino 2,300. Kun pe tye ngec i kom mano, pe romo tutwal neno ni ka Levitiko 23 kiketo ka rek kwede rek, kicako lok 22 ma acaki ma cwalo rwom me Spring kacel kwede lok 22 ma agiki me rwom me Fall; rek ocako ki Sabat me ceng namba 7 ma kinyutu ki 1844, ki Sabat ma ogiko rek me 44 lok obedo Sabat pa piny ma kinyutu ki 1798.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Pe twero neno rwate pa Sabat aryo nyutu pe twero neno ni kare abiro pa 1798 obedo kit pa dano, ki ceng alufu aryo ki mia adek pa 1844 obedo Kit pa Lubanga. Ki ludito ma pire tek, obedo macalo pe nyalo ngiyo ni leer me Alfa pa Sabat me ceng abiro ki leer me Omega pa pwonya me bedo ring pa dano tye ka nyutu tic pa Kirisito me rwato Kit pa Lubanga pa En ki kit pa dano ma opoto i richo. Tic pa Kirisito me rwato Kit pa Lubanga pa En ki kit pa dano wa obedo tic me rwato 1798 ki 1844, pien 1798 nyuto ring pa dano, ki 1844 nyuto Kit pa Lubanga.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

Dano kicweyo i cal pa Lubanga, ki tye ki kit aryo: kit ma malo ki kit ma piny. Kit ma malo pa dano en pa ringo, ki kigubo i kom richo. Kirisito miyo cwiny ma olok paro pa En i cawa me lok cwiny, pien lok cwiny aye ka me bedo ma kiketo maber, ki bedo kiketo maber en bedo doko maber. Kit ma piny pe romo yare dwogo i cawa acel, ki kica me Laber pi kit ma piny en ni wan bino nongo ringo ma kimiyo dwong i kare me dwogo pa Kirisito. Kit ma malo en paro, ki kit ma piny en ringo. Kit ma malo en poro me kare abiro ma otum i nino 22 me October, 1844, i Nino me Juko, ka olut ma abiro ki olut pa Jubili gi cako puwo weng. Kare abiro pa kit ma piny otum i 1798, pien pe romo doko odoco nyaka dwogo pa Kirisito me aryo.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Kare 7 pa 1798, kare 7 pa 1844, ki higa 2,300 pa 1844 ginyutu tic pa Kristo ma ocako i 22 me dwe October, 1844. Tic eno obedo me moko kacel kit pa Lubanga pa En ki kit pa dano, ento ka tempol ma kiketo ki kit pa dano ki kit pa Lubanga myero omoko kacel i 1844, 1798 pe myero odonyo iye, pien en nyutu wang-ot pa jo ma pe jo-Yahudi.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Tem me ot pa Lubanga kato kacel ki pimo ot pa Lubanga; kadong i acaki pa gin me yabo woko ma ocake i 2023, yabo woko pa goro abicel onyutu gin mukato pa lwak cwiny me acel ki lwak cwiny madit, macalo nyuto ma agiki ki ma opong keken pa gin mukato ma goro abicel giyero, ma lamo me cwiny owaco ni giyero gin matime i kare pa malaika me acel ki me aryo, ki bene pi gin ma bino anyim ma binyutu gi i yoregi. Timo ma opong keken oketo ne i piny-piny pa ada, ma obedo acel ki nyuto me acaki ma obino i 2023. Lwak cwiny i acaki o yero lwak cwiny me Omega, ki i senta obedo Camp Meeting pa Exeter, ka kany jo ma tye ki bwongo ki jo ma pe tye ki bwongo ginyiko woko malube ki “mafuta” pa lok.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

Hekalu pa jo Miller kityeko yabo ki koyo dok i koyo, ma kwede nyutu ni hekalu pa jo 144,000 kibino yabo ki ceng 18 July 2020 dok i cik me Sunday ma bino cokki, ka wang-ot ogico i lok me cal, macalo ma otime i ceng 22 October 1844. Lok pa kare ma kiloro kwede lira 7 obedo lok acel keken ma kiloro i can pa Daniel 12. Can pa ceng 1,290 ma i Daniel 12 kikube diret ki kare me higa 30 ma kiloro i namba 11. En bende kityeko kube kwede i higa 30 ma kityeko yaro maber ki ngat me acaki pa kwer ki jo ma kiyero, kacel ki nabi ma kiweyo anyim me nyutu loko me kwer pa Israel ma piny bot Israel ma me cwiny. Ceng 30 ma i tung me kobo pa Leviticus 23 obedo higa 30 me deg acel pa kwer me adek pa Abraham ki Lubanga. Higa 30 ki 508 dok 538 i namba 11 obedo cal pa lamilamo pa jo 144,000.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Ceng 30 i kit me Levitiko 23 obedo but me ceng 40 ma Kristo opwonjo lupwonyo pa En i wang ki wang nyaka en orwate i polo. 30 obedo alama pa jodolo ma gicako katic i mwaka 30. Mwaka 30 me 508 dok i 538 gityeko nyutu lok pa Roma ma pe yec i Roma me Papa, kacel kwede ginyutu lok pa kit pa jodolo pa Laodicea pa 144,000 i kit pa jodolo pa Philadelphia pa 144,000. Lok man time i yo adek, ma ginyutu kwede 508 ka “daily” kikwanyo woko, i anyim cik pa Justinian i 533, kacel ki cik me Sande pa 538, ka lok man kityeko.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Mwaka 30 man nyutu kit 1989 paka i Cik pa Sande, kun jo‑Philadelphia pa Lubanga ma gi tye ki wil pa Lubanga, ka gin ot pa En, gibwolo gi malo pi lobo weng me neno gi. Lobo dong bimoko atir ikom Kristo, ma kinyutu En ki jo pa En, ma gityeko bedo i kabedo pa polo ki Kristo, ci gitye i ot pa Lubanga; onyo ikom dano me rico ma obedo i ot pa Lubanga, ka onyutu pire ni en Lubanga. I kare me Cik pa Sande ma bino cok cok, latic me cawa apar acel, ma bene gin jo mapol madwong, gibedo ki tem me rwom. Sabat me ceng abiro obedo Sabat pa Lubanga, onyo ceng pa ceng obedo Sabat pa Lubanga?

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> Kanyeni cal mukene bene otero i anyim pa en. Otyeko onenone tic pa Satani i tungo Yahudi me kwanyo Kristo, ka gicoyo ni giyaro cik pa Wuon-gi. Kanyeni oneno ni i lobo pa Kristiani bene gubedo cal keken: gicoyo ni gicako Kristo, ento gikwanyo cik pa Lubanga. Owino ki bot jodini ki jodongo dwon ma lalar, “Kwany woko En!” “Muko En i Musalaba, muko En i Musalaba!”; ki kanyeni owinyo ki bot jigi ma gicoyo ni gin Kristiani dwon me waco, “Wek cik woko!” Oneno Sabato gicwado piny i cing, ki keto i kabedo pa en yore ma pe atir. Doki Musa opong ki kicam ki lworo ma dit. Niningo romo gin ma gigeno i Kristo kwanyo cik ma En keken owaco kwede i got maleng? Niningo romo ngat mo ma lwor Lubanga cweyo piny cik ma obedo twolo pa lo pa En i polo ki i piny? Ki yot cwiny Musa oneno cik pa Lubanga dong tye ki yaro ki gimedo malo ki jo ma geno adier manok. Oneno lweny madit me agiki pa twero me piny me kwanyo woko jo ma gikwako cik pa Lubanga. Oneno anyim i cawa ma Lubanga obi cing me kelo cwalo bot jo piny pi timgi marac, ki gin ma gilwor nying pa En gubed gibalogi ki gikwonye i cawa me kec pa En. Owino kwer pa Lubanga me kuc ki jo ma gikwako cik pa En, ka En owaco ki dwon pa En ki bot kabedo pa En maleng, kede ka polo ki piny gigoro. Oneno dwogo pa Kristo marom aryo i kit ma maler, jo atir ma otho kigoyo gi i kwo ma pe otho, ki jo maleng ma dong tye i kwo gikwanyogi woko labongo neno tho, ki kacel gire malo ki wina me yot cwiny i Gang pa Lubanga. Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

Lwak madit, ma obedo jo ma pe jo-Yahudi ki latic me saa acel, gitye kitemo ki temo pa tung; ci temo pa ot pa Lubanga ki lubo ne pire tek. Ot pa dano pa Ruma, ki ngat me richo, en obedo kidi onyo biyen ma i cweko geno i iye? Onyo en obedo ot pa dwogo pa Lubanga i ring pa Dano, ma kit pa Lubanga ki kit pa dano ocobo kacel, ma obedo ot pa jo 144,000 ma Pita lwongo ni “ot me cwiny”? I kare eno me temo pa tung ki ot pa Lubanga, cwer cwiny obiro tyeko temo ma nyutu ada pa tuk me adek; ci dong cawa me temo pa dano obiro tyeko.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Leone me dul pa Yuda kombedi tye ka cwalo piny kit pa con ma ojuk me nyig lok 40, ki oketo can mapol dok madwong kede porofesi adek, acel acel me 250 mwaka, pa Cyrus, Nero ki Trump; ki otimo man i kare ma keken ma En omede medo tic me lonjo wac ma ki yubu maber pa Nashville. Rek pa Nero omiyo yik me keto agiki cal pa le i United States, ci dong i piny weng. Rek pa Cyrus me 457 BC nyutu kit pa con i tung Raphia ki Panium, en aye kit pa con i tung Lweny pa Ukraine ki Lweny pa Piny me Adek, ma cako ka Panium okube ki Actium i cik me Sunday ma tye ka bino cok-kin. Rek pa Trump tyeko i mwaka man i ceng 4 me July.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero obedo cal me kweko; Kanisa pa Smyrna nyutu gin matime ma mede anyim nyaka kweko ogik higa 250 lacen i Kanisa pa Pergamos, ki kwer-kwer. Rek eno nyutu keto cal, kadi mano rwate ki kit gin matime i kare ka cal pa Kerisito tye kityeko keto i Tempol pa En. “Cik” obedo cakke ma kelo i cik me Sande me acaki, ma dok kiceto iye “bur ma kiloro” me poko bot “East” ki “West,” bot ngat ma tye ki ngec ki ngat ma pe tye ki ngec, bot bule ki ciyw, kacel ki gin ma kirwoko ki gin ma orem. “Cik” ma cako kare en aye “cik” ma cako kare maromo acel me tem pi piny weng. “Cik” ento en aye acaki ki agiki. Alamati weng i rek me higa apar abicel pa Nero tye kinyutu dwongo me kweko i peko me cik me Sande ma cak ki “cik”—gin calo cik me “executive order” pa Purezidenti.

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Cik adek me Kairo me higa 457 me con Kristo nyutu kare me higa apar abicel ma tye ki alama adek i agiki; calo kamano bende yore me Nero, kede bende yore ma mapat me Kairo, ma otum ki bino me malak ma acel, aryo ki adek ki 1798 i 1844. Nyere adek me Kairo en: lweny me Raphia; ci higa apar i nyere ma aryo; ci higa abicel i lweny me Panium. Cak ki agiki gin lweny aryo; ci gityeko rwako alama me Alfa ki Omega. Kare ma acel me higa apar nyutu kare me teme ma ocake i 2014 ki lweny me Ukraine, ci kare ma aryo otum i anyim me higa abicel i lweny me Panium.

## Palmoni

Palmoni

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palmoni onongo onyutu kwena me kare bot Jo-Miller i kare pa malaika ma acel ki ma aryo, en bene onyutu kwena me lim i kare pa 144,000, ma en aye kare pa malaika ma adek.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Lok me con ma me alama me porofeti, calo mwaka 22 ki 1776 tung’ i 1798 ma kiketo ne calo Lweny me Makabi, ginyutu ma kelo cako pa lobo pa rwot namba 6, kacel ki ma kelo giko pa lobo pa rwot namba 5. Purezidenti ma namba 22, Grover Cleveland, obedo Alfa pa Purezidenti ma oketo calo Omega pa Donald Trump, pien gin Purezidenti aryo keken ma otiyo cawa aryo ma pe omedo kacel. Trump obedo Purezidenti ma namba 22 me yaro cawa me aryo, ka keti iye Purezidenti mukene ma okwako kabedo i cawa pa Purezidenti mukato con, kacel ki Purezidenti ma giyaro cawa me aryo kene. Lobo pa rwot namba 6 i porofeti pa Baibul ocako i 1798, malubo mwaka 22 ki Declaration of Independence. 1798 tung’ i 2026 kiketo ne calo 22 i kare me Alfa ki 22 i kare me Omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Rek adek me chapta apar acel gitye, ma gicako ki chapta apar acel ci gitumo i chapta abicel aryo. I rek keken magi tye tung ma rom ber, ma ki nyutu kwede vesi adek. Genesis nyutu cawa ma “circumcision” ne kimiyo cal me singruok i rwom ki jo ma kiyero. En ne cawa me acel ma jo ma kiyero ne gimiigi sign ma nyutu jo pa singruok, ci i Matayo vesi adek ma i tung nyutu Kidi ma iye Kristo biyubo Kanisa pa En. Vesi meno nyutu cawa ma nying Simon Barjona olokore ci omiyo ne Peter, ma rwate ki 144,000. I tung me rek i Revelation nyutu “singruok me tho”, pien nyutu Papasi macalo wi aboro ma obedo ki abiro (7). I twero paro ngo ma tye ki tamara ni ka chapta 11 i Desire of Ages nyutu kwena pa Yohana Batisita, ci chapta 22 nyutu tho pa Yohana?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

I atir pa chapta magi omiyo i peji 168, kun chapta ma ki miyo nying Nicodemus cako. Chapta 11 tye ki nying Baptiiso, ki chapta 22 tye ki nying Goyo John i Gere ki Tho pa John. Chapta 11 obedo alama pa tho, maziko, ki dwogo kwo; kakama chapta 17 ki chapta ma ki miyo nying Nicodemus, kede kakama tho pa John.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

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