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# Panium - Number Nine

Panium - Namba Abongwen

Fourth Line

Rek me angwen

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Rwot me tung i piny bi cwako riyo madwong, ka bi aa woko bi lweny kwede, bene kwede rwot me tung i wi; en bi cwalo lwak madwong woko, ento lwak bi keti i lwete. Ka dong otyeko kwanyo lwak woko, cwiny pa en obimalo; en bi balo piny apar alufu mapol; ento pe bi med ki twero ki eni. Daniel 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Lok apar acel ki apar aryo nyutu ni Putin oteko Ukraine ki Kacel pa Yurop, kede gin ma woto lacen ikom Putin lacen ka oteko lweny pa Ukraine, macalo cal ma Ptolemy onongo orwate: oteko i Raphia i mwaka 217 BC, ki giko ne ma nonge i lok apar aryo. Kit me lok magi en cako malo ki poto piny pa Rwot me tung piny.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Nyaka kama, artikolo gutye ka nyutu tema ma pire tek me yore pa lanen me chapta apar acel. Ves apar acel mito cawa matin mapwod wa wot anyim i chapta. Daniel chapta apar acel, ves apar acel, rwate ki Revelation chapta apar acel, ves apar acel.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Ci ka otyeko chieng adek ki otir, Tipu me bedo ma obino ki bot Lubanga odonyo iye gi, ci gi oturo i ti gi; ci kwor madwong orwate jo ma oneno gi. Revelation 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

I higa me 2023, lajogi aryo ma ki nego-gi ki le ma oa ki i bur ma pe tye buto gi ocung i cinggi. Lajog me tung Republican ocako i higa me 2015 ki nyutu pa Donald Trump me woto me purezidenti, ci i higa me 2020 draagon, ma gityeko yaro gi calo globalist i piny, kede globalist ma obedo partii Democratic kacel ki globalist pa partii Republican (RINO), gi okawo yubu ci giketo Joe Biden, ci ginego Donald Trump i wang yo. Tung me Protestant, ma gityeko yaro gi calo minisiteri Future for America, ki nego ne ki yabi porofeci marac ma nyutu atak me Islam i kom Nashville. I higa me 2023, tung Republican kede tung Protestant gi oyubo gi dok i kwo. Vesi apar acel nyutu cako lweny me Ukraine i higa me 2014, kun otyeko rwate i lamedo ma i agiki pa Putin kede Russia.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Verse apar acel obedo tem me wang ma tyeko kwede i Judgment pi Adventism kun weng, ento bende pi jo ma kigamo tiŋ pa 9/11 kacel ki bino pa woe me adek; entebe mapire tek en pi jo ma gubed tye ki tegi bot tiŋ pa lok pa lanabi ma ki yabo woko mapol mapol ci cok ki July 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

Twero me lalo pa Adventism oyweyo woko i 1989, obedo kiyaro ne yubu pa Kirisito i kare me porofeti meno. I baatisimo pa Kirisito, en ocako kwaco jopwonye ma gin twolo pa Kanisa me Kristiani; man kiyaro calo 9/11, ka Islam me gamo ma adek obino, Rwot olawo jo pa En dwogo i yo macon pa Jeremiah, ma kimeyo calo twolo pa Adventism. I 9/11, kwer pa jo ngwec ocako ki ot pa Lubanga; kacel ki mano, Adventism okwero leco pa malaika me Nyutu apar aboro calo kit ma Yahudi okwero Yesu calo Masiya. Jogi ma giyie leco pa malaika me Nyutu apar aboro ci kitemgi ki goyo cwiny piny me 18 July 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

I dwe July me 2023, ler ma i Daniel gang apar acel, rek apar acel, nyutu rek me woko me adwogi pa kombedi. Ler man me pore me lok pa lanen me woko, ma ki nongo i Daniel gang apar acel, rek apar acel, ki yabo bot jo mapore ma gi coyo ki tho i Yabo pa Yohana gang apar acel, rek apar acel. Yabo pa Yohana nyutu gin ma otime iye, ma Daniel oyabo, calo gin ma otime woko.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Joma kityeko paro i lacɛr ma oyab kacako i Dwe me July 2023 ginyutu dul aryo ma patpat, pien dong tye jo ma, oko i Dwe me July 2023, gi woto ka acel, ento kombedi pe gi woto ka acel. Keca obedo ma tye ka dongdong, kacako i 9/11 Kanisa me Seventh-day Adventist omiyo gi “cawa me loko cwinya” pi kwanyo woko “cik me tito porofetik ma Miller ki latic-kwedene giamako,” ma gi tye ka kwanyo woko kacako i 1863. Kacako i 9/11 nyo i July 18, 2020 Kanisa me Seventh-day Adventist omiyo “cawa me agiki” me loko cwinya, ki ka kany jo ma otii ki nyig lok me Nashville me 2020 gitemo. I Dwe me July, kare me agiki me yweyo kinyutu kwede i lok apar acel me pot buk apar acel i buk me Daniel ki i buk me Ngec ma Ki Yabo.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

En i kit me temo man ma temo aryo me adek otyeko. Temo aryo obedo temo me neno, ma onongo ki cako kwede temo me apetait, ci dong otyeko ki temo adek, ma, pe macalo ki temo aryo ma onongo, obedo temo me litmas. Ka dako ma gi cer gicung i tung otum i kwac me, “Nen, Lami nyako bino,” dul acel tye ki mo ma myero, ento dul mukene ocwer. Millerites gi otyeko gin man keken, ci kun gitye ka timo kamano gi yaro ngec pa gi i rek me porofesi me i woko kacel ki me i iye.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Ka giyabo lok pa malaika me aryo kun gitito kanisa me Protestanti ma gi oro woko calo nyako pa Babilon, en lok ma giyabo tye i woko ki rwattegi. Me yabu lok pa Midnight Cry, me acel myero gi neno gi kene calo nyako maleng ma obedo i kare me kuro. I rek apar acel me Daniel kacel ki chapta apar acel me Revelation, lok me i iye kede lok me i woko kigweyo calo ada ma tye kombedi ki dwe me July 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

I gonyo acel me Daniel, tem ma aryo, ma i wang, obedo ka ginongo ni nininggi pa Daniel ki jogi adek ma lubedo maber en maber ki obolo maloyo jo ma ne gicamo keca pa Babulon. I gonyo aryo, tem ma i wang kimedo nyutu calo tem me porofeti ma mito me pwonyo maber lok ma ocano, ma i agiki nyutu ni obedo cal me duki pa porofeti me Bible. Gonyo acel, aryo ki adek me Daniel, ginyuto lalaro acel, aryo ki adek me Akwanya apar angwen.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Malaika me aryo pa Apokalips chapta apar angwen waco ikom lok ma i woko pa gin matime con pa Millerite, ci chapta aryo pa Daniel bende waco ikom rek ma i woko ki cal pa lagam pa gin matime con ma porofetik. Temo me neno ma i chapta acel kityeko kete i kom Daniel ki joma maleng adek, eka en aye rek ma iye. Kit me rwom atir i chapta pa Daniel acel dok i adek ki malaika adek pa Apokalips chapta apar angwen, omo yaro rek ma i woko ki rek ma iye me porofeti, ki cweyo lami mukene i lok pa malaika me aryo, macalo kit ma Millerite otyeko timone.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Jo-Millerite gimiyo ngec ma i woko kede ngec ma iye ka gityeko loro Kwac me i Otum. Ngecgi ma i woko ne en malaika me aryo i Buk Yabo, lawi apar angwen; ci oketo kube pire tek i kind ngec pa jo-Millerite gi malaika me aryo ka kede cal i Daniel, lawi aryo. Cal man nyutu piny me rwot ma i woko i lok pa Bibul ma yaro anyim, aa i Babilon ma en ada nyo adier dok i Babilon me kombedi, ma ogikone obino i tyeko kare me temo pa dano. Jo-Millerite dok okube kwede ngec ma i woko pa Babilon. Tem me wang pa Daniel otye i kom chiemo ma oyero me chamo, ki malaika me acel i Buk Yabo, lawi apar, ma obur piny oketo tigi acel i piny, ki tigi mukene i pi madwong, onongo tye ki buk matin ma oyabe, ma John kimiyo cik ni ocam. Malaika me acel nyutu kede dwaro me chamo, ci ki lubo ne tem me wang. Tem me wang tye ki rek me adwogi ma iye ki ma i woko.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Daniel 11:11, ma i rwate ki Neno pa Yohana 11:11, nyutu tem me wang me aryo. Tem eno giko i tem me litmus, ka nyiri mapore ginyutu ni tye ki moo onyo pe. Nyutu meno otime con con anyim giko me kare me tem i cik me Sunday i United States. Giko me kare me tem i cik me Sunday onongo gicoyo ne calo 22 October 1844. Con con anyim 22 October 1844, i 17 August 1844, Millerites gicwalo ngec calo yubu me pi ma lamal ma okwanyo weng i tung East pa United States.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

1989 obedo kare me agiki, ka buk Daniel kikwanyo lac; ka buk Daniel kikwanyo lac, i kare weng tye medo me ngec ma kelo dul aryo pa jo me lamo. 1989 obedo acel i ranyisi adek me tem, ma ocwalo cal ne ki bino pa angele me acel i 1798. Ka angele me acel opoto piny i August 11, 1840, ocwalo cal pa angele me Revelation 18 ma opoto piny i 9/11. Pot piny i geno ma acel i gin matime pa Millerite omoko ranyisi me bino pa angele maromo aryo, ki ocwalo cal pa July 18, 2020, kacel ki cako pa kare me kuro. Jo Millerite gi opuke ki nino ma male ma male i kwena pa angele maromo aryo, ki obino ngeyo ni gin obedo nyako pe gi rwate ma i lok me cal pa nyako pe gi rwate apar. Gi opuke ki nino weng i Exeter camp meeting i August 1844. 144,000 gi opuke ki nino i July 2023, ka kwena pa Midnight Cry ocako kwanyo lac ne ma male ma male.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Kare me kuro otyeko pi jo Millerite i Exeter, calo ma otyeko pi ot pa Lazarus ka Yesu onyolo Lazarus ki tho me bedo tic ma oketo wi i tici pa Kristo, ka Lazarus obedo “rangi” pa tici pa En. Nyolo Lazarus ki tho onyutu tyeko me kare me kuro, kacel ki keto rangi i jo pa Lubanga. Donyo ma ki loyo ma oromo kono omiyo calo yaro pa Ngec me Kwoo me Odii i gin pa jo Millerite. Lok mapire tek me cital apar acel i poti apar acel pa Daniel en dwogo-malo kede bolo-piny pa rwot me bor, kede okelo bot lweny pa Panium i cital apar adek oo i apar abic. Citale meno obedo tem madwong ma yaro atir, kama rangi kiceto i lacwe pa coo kede dako ma myero kiyweyo gi malo calo bendera i cital apar abicel.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Lok namba apar abic (15) otimo pire kene i Lweny pa Panium, ma rwate ki cito pa Kristo i Kesarea Filipi. Kanyo i Kesarea Filipi, Kristo oloko nying pa Simon Barjona obed Petro, me keto ranyisi me siiliŋ pa 144,000. Ki kare man con, ngec pa Musalaba ma tye kabino kiyabo bot lami. Ka Kristo oloko nying pa Simon obed Petro nining mbere me Musalaba, ne rwate ki tem me litmas pa Exeter ki Lazarus ma gumiyo yore bot Triumphal Entry i Yerusalem. Kemp miiting pa Exeter, ki ceng 12 dok i ceng 17 me August, nyutu tyeko keto mot i adwogi, mbere me ocok ma obedo lok pa piny pa “Sunday law” i dul apar acel (11) pa Daniel ki Mak Penyo.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> Tic i Battle Creek tye ki yore acel keken. Ladit me ot yat gibedo ocako kacel ki joma pe tye ki geno, gicayo gi i kacokegi, piny piny; ento en tye calo wot cako tic ka loro wanggi. Pe gitye ki ngene me neno ngo ma obiwoto piny i wa i cawa mo keken. Tye bedo me pe tye ki twero i cwiny, me lweny, ki me golo remo, ki bedo eni bi medo nyo i agiki me cawa. Ka con keken ka jogi pa Lubanga kicimo gi i wang wi-gi—pe obedo cim onyo cal ma twero nene, ento obedo kicweyo gi malite i atir, i wii ki i Roho, kama pe gikweyo—ka con keken ka jogi pa Lubanga kicimo gi kadong kigero maber pi kweyo, obino. Atir atir, dong ocako. Kweko pa Lubanga dong tye i piny, me ciko wa, pi wa ngeyo ngo ma tye kabino. Manuscript Releases, Dul 10, Pot 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Loro pa ngat 144,000 onwongo omwonye ki Exeter camp meeting, ki Kristo odoko nying Simon bedo Petero, kede ki nwoyo cako kwo pa Lazaro. Nwoyo cako kwo eno omiyo calo cal pa nwoyo cako kwo pa lajwero aryo i Revelation cabit 11. Lok me coc 10 nyaka 16 gonyo calo lok me con ma kikano me coc 40. Yabo loro pa lok me con ma kikano me coc 40 ocako i tim me con me tyeko me coc 11, kacel ki lweny pa Ukraine. Cak ki July 2023, lok me con ma kikano meno tuki i kit me yabo loro ne ki Leona me dul me Yuda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Ka kandide me bedo i tung jo 144,000 gi ocung i kwo i leri 11 pa pot 11 pa Revelation, tem porofetik me neno, ma myero gi loyo mapwod pe ki loro kare me temo i Sunday Law, ma Sister White tito ne calo tem me cal pa le, ocako.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Rwot o-nyuta an maber ni cal pa lewic obi kiketo mapud pe kigiko kare me temo; pien en bino bedo tem maduong pi jo Lubanga, ma i kom en bi keto cing i bedo gi ma pe otum. Bedo mamegi obedo kamacobo ma opong ki gik ma pe rwate, ma romo miyo tel keken aye bi balo wicgi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> I Revelation 13, lok man kiketo ne piny maler atir; [Revelation 13:11-17, ma kikano].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Man en tem ma jo pa Lubanga myero gitye kwede mapat ki kigi miyo gi muhuri. Jo weng ma gityeko nyutu bedo adwonggi bot Lubanga, ki gwoko cikke ne, kacel ki pe gamo Sabato mape atir, gubedo i kom cal pa Rwot Lubanga Yehova, kacel ki gubino gamo muhuri pa Lubanga ma tye kwo. Joma gubalo adieri ma ocake ki polo, kacel ki gamo Sabato pa Sande, gubino gamo alama pa nyama me cogo. Manuscript Releases, volume 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Rek ma i woko me poropheti oyabore i gin matime ma i Daniel chapta apar acel, vesi apar acel, ento rek ma iye oyabore i Kitap me Lalok chapta apar acel, vesi apar acel. Rek ma i woko nyutu kit ma cal pa lewic, ma nyutu calo kube pa Kanisa ki Govermen, kun Kanisa tye i loyo kube meno, kicweyo i kare ma Lubanga tye ka yaro gi matye kwo. Rek ma iye nyutu kit ma cal pa Kristo, ma nyutu calo kube pa kit pa Lubanga ki kit pa dano, kicweyo i kare ma Lubanga tye ka yaro gi matye kwo.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Rwom me yubu pa Lacar ma adek ki 144,000 ocako i kare me agiki i 1989, macalo ma nyutu i Daniel 11:10. Ci ocako piromo ma opong maber pa Dyer apar aryo pa Daniel.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Lok apar me dul apar acel nyutu cako pa "tuk me yweyo" ma malaika acel onyutu macalo lworo Lubanga. Lok apar acel ki apar aryo nyutu kabedo ma 144,000 kiyweyo me bedo maler. Buku me Zekaliya cwalo nying kit meno.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> En onyutu an Joshua, jadolo madit, ma ocung anyim malaika pa Rwot; ki Setani bende ocung i tung acuc pa iye me kwero iye. Rwot owaco bot Setani ni, “Rwot okeme in, Setani; Rwot ma oyero Jerusalem bende okeme in: pe ni eni obedo calo rut me mac ma kikwanyo woko ki i mac?” Kombedi Joshua ocoye ki lubok marac, ki ocung anyim malaika. En odwoke, owaco botgi ma ocungo anyim iye ni, “Kwany woko lubok marac ki iye.” Ki bot iye owaco ni, “Nen, acweyo bal me yin woko ki i yin, ki abi coye in ki lubok manyen.” An owaco ni, “Wek gin kete ciyo maber i wiye.” Omiyo gigete ciyo maber i wiye, ki gigocoye ki lubok. Ki malaika pa Rwot ocung kany. Zekariya 3:1-5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Lok man otyeko piny i tic agiki pa Kirisito calo Pirisita madit, ki tye ka nyutu keto alama pa 144,000.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> "Gin ma Zekariya oneno ikom Yosua ki Malaika rwate pire tek ki pwony me kwo pa jo pa Lubanga i tim me agiki pa nino madit me kwanyo bal. Kanisa ma otingo keken dong gibino keti i tem madit ki peko madit. Joo ma gi gwoko cik pa Lubanga ki yie pa Yesu gibino neno kwec pa nyoka madit ki lwak pa en. Sataani tero lobo weng calo jo ma tye i lalo pa en; en otyeko tero i lalo pa en jo mapol, ata jo ma gitye ka waco ni gin Kristiani. Ento kany tye jo manok ma gireme ki tero madit pa en. Ka obedo romo kwanyo gi i lobo, lamal pa en obedo opong tutwal. Calo ma en onongo ogamo dogola ma pe giyie i Lubanga me balo Israel, kamano bene, i kare ma ocol manok, obino wato twero marac pa lobo me balo jo pa Lubanga. Dano gibino myero lubo cik me dano ma kobo cik pa Lubanga." Prophets and Kings, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Gintic me agiki pa nino madit me yubo kica” obedo cimo me acaki pa 144,000, ci oko ne ki cimo pa nyithin mapat pa Lubanga ma kombedi tye i Babilon.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> Ka jo pa Lubanga gimiyo cwinya-gi piny i nyim en, gikwayo pi cwinya maleng, lagam kimiyo ni, ‘Kwany woko gudi marac,’ kede lok ma yiko cwiny kigi waco ni, ‘Nen, acweyo woko bal mamegi ki i in, kacel abicwii in ki gudi manyen.’ Zekariya 3:4. Gudi me bedo matir pa Kiristo ma pe tye ki buc ceke kiketo i wi lutino pa Lubanga ma ki pimo gi, ki temo gi, ki ma tye matir. Gi manok ma oceto ma kicayo gicwii gi ki gudi ma tye ki dwong, pe dong gibed dok gipoto ki gik ma marac me piny. Nyinggi kikigwoko i buk me kwo pa lwere, kicwalo nyinggi i tung me jo ma tye matir me kare weng. Gi ogengo tikit pa jaloc; pe kigiwiro woko ki bedo gi matir i bot Lubanga ki rwor pa nyoka madit. Kombedi gi tye ma kigwoko-gi maber matwal ki tikit pa ja-temo. Balgi kicwalo bot lacako bal. ‘Kop me lami ma maleng’ kiceto i wi gi.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> Ka Satan tye ka goyo yubu me ne, malaika maleng, ma pe gin nen, gitye ka wot-ki-dwogo, giketo i wigi pa jo ma tye atir i geno rwede pa Lubanga matye ngima. Magi gin ma gitye i Got Siyon ki Lacere, ki nying Won ma kicono i lacucgi. Giwero wer manyen i anyim kom, wer mane pe dano mo romo pwonyo, ka nining jo 144,000 kende ma kigolo gi woko ki piny. ‘Magi gin ma gitingo Lacere i ka keken ma o woto. Magi ma kigolo gi woko ki tung dano, ki bedo oyele me acaki pi Lubanga ki pi Lacere. I lebgi pe ononge lok me bwok; pien gi pe gi bal i anyim kom pa Lubanga.’ Revelation 14:4, 5.

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> Kombedi dong lok pa Laloc pa Lubanga ocopo tyeko ma opong: “Winyo kombedi, Yosua, kabona madit, in ki jo mamegi ma bedo i anyim in; pien gin dano ma gikelone pi ranyisi: pien, nen, abi kelo Laticna, Tawi.” Zekariya 3:8. Kristo onen ni En obedo Jawar ki Lagwoko pa jogi. Kombedi adaa jo ma odoko piny “gin dano ma gikelone pi ranyisi,” pien puk gi kwero me wuothgi woko bot lera ki rwom i anyim Lubanga ki Rombo. “I kare en, Tawi pa Rwot bi bedo maber ki rwom, ki mego pa piny bi bedo maber ki maler pi jo ma ogwoko ki Israel. Ci bi time ni gin ma odoko i Zion, ki en ma odok tye i Jerusalem, gibilwongo gi ni maler, paka dano acel acel ma kicoo nyinggi i kit jo tye ngima i Jerusalem.” Isaaya 4:2, 3. Prophets and Kings, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Keto muhuri obedo tuk aryo i lok pa Daniyel ‘ki-kweyo, ki-tero bedo penge, ki-teme.’ Rek apar acel ki apar aryo nyutu cako malo ma agiki ki poto ma agiki pa Rasia, rwot pa tung cam me poro, ma oyube anyim Lweny pa Panium i rek apar adek dok ki apar abich. Ka 144,000 gi ocweyo yabe gi ma kiny ki Kristo i agiki me nino madit me Atonement, gi nongo ‘mitre ma maler,’ ma obedo keto Daniyel i kabedo pa rwot me adek, kacel ki yab raca ma pire tek ki cheni me dhahabu. En bende obedo gabo pa Yosef me cheni me dhahabu, keto ne i kabedo pa rwot me aryo, ki gabo pa pete pa rwot. ‘Pete’ nyutu cim pa rwot ma rwot ocim cikne kwede cim pa rwot.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Darius oketo lacim i wung bur ma gi oketo Daniel i tung leona kwede rukwaro me lacim pa iye.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Ci rwot ocwalo cik, gikelo Daniel, gicwalo iye i twol me leboo. Rwot owaco bot Daniel ni, Lubanga me yin ma i tye ka timo tic pire kene, obi konyi. Kadong gikelo kidi, giketo i wi wang twol; rwot oketo lacal pa cing pa en keken, kacel ki lacal pa cing pa laditgi; me gengo ni weko cik ma gicwako pi Daniel pe oloke. Daniel 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Nyig me Leb Ibru ma kityeko loko ne calo "signet" en H5824 i Strongs, kadong kimeko ne ki tung nyig ma rwate ki H5823; gin en "mpeta me lacam (ma kiloco iye)". Yosua i anyim lakica, Daniel i bur pa leba, Yusufu i anyim Farao, gi nyuto goyo muhuri bot jo 144,000, ma en tem ma aryo i Daniel apar aryo, ka jo ma kityeko yweyo dong "made white," mapwod me "tried." Rek magi bene kityeko nyutu gi ki "Zerubbabel," "wod Shealtiel."

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> I nino en, Ladit me lweny weng owaco ni, abimako in, o Zerubbabel, lacar na, otino pa Shealtiel, owaco Ladit, ka abimiyo in macalo laket me cing; pien ayero in, owaco Ladit me lweny weng. Haggai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel nyutu ni “nyithind pa Babulon,” ki won en ne obedo Shealtiel, ma nyutu ni “kikwayo bot Lubanga.” Zerubbabel obedo calo kwena pa malaika ma aryo ma luongo nyithind pa Babulon i ot me rombe pa Lubanga i kare me agiki. Kit me “lamo” rwate ki jo 144,000 ma guluongo woko nyithind pa Babulon me agiki, pien dwogo cwinya meno nonge keken ka tye lamo.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> Dwogo manyen me bedo maleng ma adier pa Lubanga i wa en aye ma madit loyo jami weng ma wa mito, ki ma okoko kare loyo weng. Yenyone myero obed tic wa me acel. Myero watimo teko ma pire tek me yudo kica pa Rwot, pe pien Lubanga pe mito me miyo kica ne bot wa, entono pien wa pe wa yabo maber me cwako ne. Ladit wa me i polo mito loyo me miyo Roho Maleng ne bot jo ma penyo bot en, loyo bedo ma ludito pa piny mito me miyo jami maber bot lutino gi. Ento aye tic wa, ki kwena, ki poko wa piny, ki dwogo cwinya, ki lamo ma pire tek, me timo cik ma i komgi Lubanga owaco ni obimiyo wa kica ne. Dwogo manyen romo bino kende calo dwoko me lamo. Ka jo pe tye ki Roho Maleng pa Lubanga, pe gi twero neno ber i cwalo Lok pa Lubanga; ento ka twero pa Roho otuki i cwinya gi, dong lok ma kicwalo pe gibed pire kene. Kitye kigi rwate ki pwonyo me Lok pa Lubanga, kede nyutu pa Roho ne, i tic me paro ma ber, jo ma bino i tung wa gibino nongo ngec ma wel, ki ka gidwogo i gang, gibed ki yabo me timo yiko maber.

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> Jolawo bendera ma macon onongo ngeyo ngo ma obedo goyo cing ki Lubanga i kwayo, kacel ki ribe i poto Lamo pa En. Ento gin eni tye ka woto woko i tung tic; ento anga ma tye ka aa me pango kabedo pa gin? En tye nining ki dul manyen ma tye ka yaro? Gin odwogo i bot Lubanga? Wan tye ngwec bot tic ma tye ka timme i ot maleng me polo, onyo wan tye ka kuro tek mo ma cwako wa me obino i wi kanisa me wa opwodho? Wan tye ka paro mito neno kanisa weng odwogo cing? Cawa man pe matwal obino.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> I kanisa tye jo ma pe giyubo cwiny, ki ma pe gicwako kube i kwac ma kikwanyo ki cwiny, ma loyo. Wan myero wacako tic keken. Wan myero wakwac mapol, ka wawaco manok. Tim marac opong piny, kede jo myero giyiko ni pe ginywero kwede kit me lonyo ma labongo tipu ki twero. Ka wa bedo ki paro madwong me yaro cwiny wa keken, kwanyo peko wa woko, ki lok maber yore wa me tim marac, tipu wa pe bi nyolo i dwong ma peke; wabi pe wageno wane, ki bedo ki ngec ma oywete ni twero wa oaa ki Lubanga. Selected Messages, book 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Alama me yore me kwayo kiketo anyim i Daniel, ma nyutu kwayo me nongo ngec pa kwena ma woko i pot buk 2, kede kwayo me timo tyeo kwena ma iye ma ki nyutu i pot buk 9. Zerubbabel kede wuone Shealtiel nyutu keto alama pa 144,000 i tem me aryo, ma en tem me neno ki wang pa cal pa lewic, ma bene obedo tem me iye ma ki nyutu i Revelation pot buk 11:11, kede tem me woko ma ki nyutu i Daniel pot buk 11:11.

We will continue to address verse eleven in the next article.

Wabimedo loko ikom ves apar acel i coc ma bino.

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