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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Two

Kitabu pa Yoel ki Kanisa me Seventh-day Adventist pa Laodikea - Namba 42

Number Forty-Two

Namba 42

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Ka Levitiko 23 kityeko yabo ne i rek aryo ma rwate me lok me coc 22, ki rwate ki rek pa Kiristo, ka mere me cing orome ki antitaipu pa gi, to wanyalo nyutu rek ma ocako ki tere adek: Pasika pa oturo me Friday, kwon ma pe ki yisiti pa Sabat, ki Firstfruits i ceng me acel me cawa. Man en alama acel me yo, calo ma nyutu ne ki rum pa Kiristo; ento alama acel eni tye ki tere adek.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Ka wa cako ki kare me dwogo kwo ci wamedo anyim pi nino 40, wamedi i kare me loko wot; pien en aye kare no ma Kirisito ogol woko pwonyo i wang ki wang, ci omalo i ligweng. Jo 144,000 bende gimalo i ligweng.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Gi winyo dwon madit ki i polo ma waco botgi ni, “Bii malo kany.” Ki gi woto malo i polo i kom lela; ki lacamgi neno gi. I cawa acel keken obedo piny ogole madit, ki but apar pa bur oboto; ki i piny ogole eno dano alufu abiro gi onegi; ki gi ma odong gilworo madit, ki gimi dwong’ bot Lubanga pa polo. Peko ma aryo otyeko okeyo; nen, peko ma adek obino oyom. Ki malaika ma abiro ogoyo dwon; ki obedo dwonge madit i polo, ma gi waco ni, “Pinye pa rwot pa lobo man dong obedo pa Rwot wa, ki pa Kristo ne; en obiro bedo ka Rwot aa kare me kare.” Revelation 11:12-15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Pire tek me aryo ki pire tek me adek gin Islam, ki lacar me abiro en pire tek me adek, ma dok bene en Islam. Pire tek me adek obino citen i gonyo piny. Gonyo piny en cik me Ceng’ Jube i United States; United States en le me piny i pot buk apar adek pa Revelation, ki cik me Ceng’ Jube en gonyo, ma obedo goro piny. Le me piny en rwot ma i acaki i rwodi apar, ki ka United States obol i cik me Ceng’ Jube, tim me apar pa gang dong obol. I cawa acel keken pa cik me Ceng’ Jube, sahidi aryo ma kinyutu gi Elija ki Mose—gi gin sahidi aryo acel keken ma oneno gi ka gi tyeko lokore kacel ki Kiristo i wang Pita, Jemi ki Joni—kigolo gi i polo i wingu, ki dano weng neno, pien lapii pa gin onenogi.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Ceng 40 inyim dwogo ki tho, Yesu ‘omalo’ i kome polo, ci ceng apar i ot me wi ocako. Omalo pa En obedo tem me neno, kaka bene malaika ma aryo pa gin adek obedo tem me neno. I kare me omalo pa En, malaika owaco ni obi dwogo ki kome polo, kaka kombedi omalo ki kome polo.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Ka otyeko waco gin magi, kun gi tye ka neno, gikwanyo ne malo; lapii omako ne ki wangegi. Kare ka gi tye ka neno maber bot polo ka en otye ka woto malo, nen, dano aryo obedo kungegi, i dogi maler; gi bene owaco ni, “Jo Galili, pingo un obedo kun neno i polo? Yesu man keken, ma gikwanyo ne ki botwu odonyo i polo, obino bene calo kit ma un gineno odonyo i polo.” Acts 1:9-11.

His return at His Second Coming is in the “glory” of His kingdom.

Dwogone i Dwogo pa En maromo aryo obedo i 'kica' pa lobo pa En.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Ngat mo keken ma oyaluc ki an ki waci na i tyen man ma opore ki keca ki richo; bende Wod Dano biyo yaluc iye, ka obino i duŋ pa Won ki malaika maleng. Mark 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

"Glory" man kacel ni en aye gin ma Pita, Yakobo ki Yohana oneno i Got me Loko Kit. Got me Loko Kit bende obedo wot me aryo, ma Kesarea Filipi owot anyim ne, ki Kesarea Maritima otere ne lacen. Tem me aryo bende en tem me cal pa "beast", tem ma mito ngeyo me poropheti ni cal pa "beast" tye ka cweyo. Tem me aryo bende en Melzar ka talo Daniel ki latic-gi me pimo lok me wii-gi ki pa gin ma pe gicamo "pulse". En tem me neno ki wang. I wot adek me agano i riko pa agano pa Abram, wot me aryo obedo "ranyisi" me tohara. Wot me aryo nyutu "sealing" pa jo Lubanga ka kigolo gi malo calo bendera. Wot me aryo obedo kama "glory" onywuto pire keken, pien wot adek pa malaika me acel gin lworo, "glory" ki judgment. Nino me 40 me kare pa Pentekote rwate ki Got me Loko Kit. Golo sapatu ni, pien itye i piny maleng.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Woto me malo obedo tem ma kineno; ci i rek me cam madit, i cim me ceng piero angwen, me cake ceng abic cen tye Cam Madit me Turupet. Cam Madit me Turupet nyuto ciko pa turupet me abicel, ma obedo ciko pa Islam.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Woto i Polo olaro Opuk ki ceng abic; igen, ceng abic lacen ki Woto i Polo, Nino me Kwero Bal omako Yubu. Opuk en yore me con, en lok pa Laodicea, en Islam, ka en lok me tung pa malak acel. Ceng abic lacen, ka pwonya me “wang-wang” otyeko, tem aryo ma nen ki wang pa malak aryo kimako ne ki Woto i Polo. Ceng abic lacen ki eni, Yubu omako malak adek.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Ceng abicel piny ka kec ikom ot pa Lubanga otyeko, kec bino ikom United States calo ma Ceng me Pentecost onyuto.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> En owaco bot Abram ni, “I bedo ki ngec ma adwong ni nyithin mii bino bedo jo ma pe ganggi i piny ma pe ganggi, ki bino timo tic pi gi; gi bino burogi pi mwaka mia angwen. Kadong piny en, ma gi bino timo tic pi ne, an abi leyo ne; ci ka lacen, gibino woko ki jami madwong.” Genesis 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

‘Great substance’ ma jo 144,000 gitye kwede i kare me ‘cik me Sande’, kun ‘nation’ pa United States kityeko keto kwac bot en, obedo ‘substance’ me chapta 6 pa Isaiah, ma rwako kit pa Lubanga. Porofesi me Kovenanti pa Abraham owaco ni ‘also that nation’, ci nyutu ni jo pa Lubanga gibedo ki ranyut mapwod pe otyeko ‘cik me Sande’. Ci i kare me ‘cik me Sande’—kare ma rwako gi ki ceng 7 me ‘feast of Tabernacles’—‘kot me agiki’ gikwalo piny pe ki rati, pien kwac kityeko tumo i lwak madit ma tye woko ki ot pa Lubanga.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

I July 18, 2020, jo ma mi adwogi ariyo ne ogweyo gi i yoo me Sodom ki Egypt. Jo ma mi adwogi ariyo en Moses ki Elijah, ki William Miller ne obedo Elijah me ituk pa iye. I lacim pa iye ne o loro wange pi kare matin, ki i July 18, 2020 ne o loro wange i tho ki kit pa lanabi. Ka o yabo wange, i od ne pe tye gin mo; bur ki dirica ne oyabe. Ka Miller ne oneno tic ma dano me brashi me tura ne tye timo, ne okwayo en ni obed kwer, ki dano me brashi me tura ogamo bot iye ni gin weng bi bedo maber.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Ka Miller owoke i pat ma pe tye gang, i dwe me July 2023, Dugu me lacet ma pe ki yie obino, macok coki pi dwogo me kwo i ceng 31 December, 2023. I kare meno—lok me poropeti pa Coyo me rwom me nino ma atir, ‘coyo’ ma lok me poropeti weng mukene ma con kigi yabo woko gi nyuto cal pa en—ocako kiyabo woko; pien agiki me ceng adek ki nusu nyutu ‘cawa me agiki,’ kede ka i ‘cawa me agiki’ pol kare tye yabo pa lok me poropeti. Man tye apol kare weng, pien Kristo obedo acel con, kombedi, ki me kare weng. Kit ma otimo kwede dano tye acel kare weng, pien kombedi bene otimo i yore acel calo kit ma otimo con. I agiki me ceng adek ki nusu, Nyutho pa Yesu Kristo oyabo woko.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

Kom ma kiddwogo i bedo kityeko nyutu ne i Adam, ma en obedo acel kicweyo ne, ci dong kicoyo iye ki pum me bedo. Lagwok ma malal me Ezekiel 37, bene acel kicweyo gi ki lok me nabi acel; ci lacen, lok me nabi aryo ma okelo pum me bedo kelo bedo i kom ma pe tye ki bedo, ki lok pa yamo angwen, ma en lok me keto ket. I gin me yaro aryo, lok me nabi ma kiyabo woko tye ki dul aryo, ma gityeko yaro gi i yo mapol. Gin en ma i wi iye ki ma ki woko; gin en rweny pa Ulai ki Hiddekel; gin en rweny chazon ki mareh; gin en shahidi aryo, tubi me zahabu aryo, ki mede piny.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

I histori pa Millerite, Midnight Cry obedo poroc ma okube kacel ki poroc pa Malaika ma aryo. Poroc man tye ki but aryo. Ka lati ma ocoke ma otho gi odwogo i kwo i 2023, to me rwate pa poroc myero giteme; pien yabo pa poroc ma ki goro ki cal i kare weng cako yore me temo ma tye ki but adek. Temo aryo ma acaki obedo temo pa poto, eka temo pa Hekalu.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Ceng abic ka dwogo kwo otyeko time, “dwon ma i poya”, ma kityeko nyuto kwede kare me lipaan ma pe ki yisiti, otyeko; pien Elija, ma kityeko nyuto kwede Miller ki Yohana Baptiista, giyubo yo pi En ma gi pe rwate me cwako sapatu pa En. I dwogo kwo, Yesu ocako kare pa pwonyo “i wang me wang” pi ceng 40. Pwonyo “i wang me wang” meno ocake i ceng 22 bot Daniel i pot buk 10. Kany, kityeko nyuto calo tuk adek ki como adek, kede bedo tek ma oyubo aryo.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Ceng 5 mapud pe giko ceng 40, kigoyo tarumbeta me gonyo pa Islam. Gonyo pa Islam oneno kwede punda ma Kirisito ocamo iye i odonyo mabor pa En i Jerusalemu. Mapat ki opoto piny i kabe me Got Alivu me odonyo i Jerusalemu, con En ocik bot jengere pa En me gidhi gi gweo twic i punda.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Neno man kimii i higa 1847, i kare ma jo pa Advent ma tye ka gwoko Sabat onongo manok tutwal, kede ikin gi, manok keken onongo gitamo ni gwoko ne tye ki ber madwong ma romo miyo rek ma yubo jo pa Lubanga ki jo ma pe gene. Kombedi, tim pa neno meno cako onen. Cako pa ‘cawa me peko’ ma kiyaro kany, pe miti ni obedo cawa ma kec bicako yutgi; ento kare matidi i anyim me yutgi, ka Kristo tye i Ka Maleng. Ikare meno, ka tic me konyo tye ka kato, peko bibi aa i piny, kede gweng mapol bibi kwech, ento gibigwoko gi i kamu, pi pe gigeno tic pa malaika adek. Ikare meno, ‘kot me agiki,’ onyo dwogo cwiny ma aa bot Rwot, bibi aa me miyo twero i dwon madwong pa malaika adek, kede me miyo jo maleng bedo redi me bedo mot i kare ma kec me abiro ma agiki bibi yutgi. Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

I 9/11, En omiyo cik bot malaika pa En me yweyo punda, ci George Bush ma matin okayo punda. Cyrus obedo cal pa malaika ma acel, pien opoyo cik ma acel. Ci en nyutu August 11, 1840 kacel ki 9/11, ci i 9/11 Islam, macalo ki ranyisi me ‘keco pa piny,’ oyweyo woko, ci okayo ne. I cawa meno, kot me agiki ocako poto. Cyrus nyutu alama me yore aryo pa Islam ma i August 11, 1840 kacel ki 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> Pi ceng 21 Gabriel olwenyo ki teko pa otum, ka tye ka temo me gengo teko ma tye katic i wic pa Cyrus; ci mapwod pe ogiko lweny, Kristo keken obino me konyo Gabriel. “Lawi rwot pa Peresia ogengo an pi ceng 21,” Gabriel owaco; “ento, nen, Mikael, acel i bot lawi rwot madit, obino me konyo an; ci abedo kun ki rwodi pa Peresia.” Daniel 10:13. Gin weng ma polo romo timo pi jo pa Lubanga otime woko. Loyo dong otyeko; teko pa lami kigengo i ceng weng pa Cyrus, ki i ceng weng pa wode, Cambyses, ma obedo rwot pi higa macok coki 7½. Prophets and Kings, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

I i tuk pa Cyrus, kacel ki i 11 August 1840, ka twero madit pa Ottoman ogik, macalo kit ma jo me acaki owaco ne, Islam pa bal madit aryo ogengo. Gengo ne onongo nyutu agiki pa poropheti me cawa ma romo higa 391 ki ceng 15, ma ocako ka malaika angwen, ma ginyutu sultani Islam angwen, keweyo gi ki malaika ma 6, ma nyutu bal madit aryo i bal madit adek pa Islam. I 9/11, Islam ogoyo, eka ogengo, macalo ma gengo onyutu i tuk pa Cyrus ki pa 1840. Jami adek magi weng ginyutu gengo onyo keweyo pa Islam, kede i acaki pa donyo ma loyo maber pa Kristo, punda ne keweyo.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Yweyo punda ma pi anyim donyo pa En me loyo nyutu ngec me opuk ma obino i ceng abic anyim woto malo. Ngec me Islam ma gigolo doki, macalo i 9/11, ki macalo bino gigolo doki i ceng apar abic anyuma i cik me Sunday, ma en aye Pentecost, en aye ngec ma ciko cako pa Kwoo me otum i odii. Yweyo punda ciko cako, onyo alfa, pa lwalo ngec pa Kwoo me otum i odii; ki i cik me Sunday, ka Kwoo me otum i odii loke i Kwoo madwong, Islam koyo le me piny doki.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Kare pa Midnight Cry cako ki gud me alpha ma oa ki Islam, ki giko ki gud me omega ma oa ki Islam. Gud pa Islam i United States kityeko nyutugi i lamal pa Balaam ki anyim pa iye, ma con keken kiketo i Numbers kacapo 22. Gin ma bino otime bot Kanisa me Seventh-day Adventist ma Laodicean, calo “horn” me Protestant pa “leca me piny”, kiketo i Aisaia 22:22 (ma iye); ki gin ma bino otime bot “horn” me Republican kiketo i Numbers 22:22 (ma i woko), ki mede anyim.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Cwiny pa Lubanga ocako nino pien owoto; ci malaika pa Rwot ocheno i yo me bedo laco bot en. Onongo en ocobo i punda pa en, ki latic pa en aryo bene tye ki en.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Punda oneno lacar pa Rwot ma ocung i yoo, ki ligangla ma ogolo woko i cing pa iye; punda oweko yoo, oceto i pur; Balaam ogoyo punda me odwoko ne i yoo. Numbers 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

I kare me 9/11, Balaam janabi mape atir, ma nyutu Amerika ki George Bush ma matidi, obedo ka tem me tyeko tic ma won pa en, George Bush ma acel, ocako, i temo pa jo‑globalist me kwanyo woko ki te Amerika, ki keto gin ma olingo “telo manyen me piny”. Pire tek pa jo‑globalist ma i Biblia, obedo me kwedo jo Nyasaye ma odong manok; ki George Bush ma matidi nyutu agiki pa lwak me janabi pa won pa en me cako kelo “telo manyen me piny”, calo kit ma olingo. “Telo manyen me piny” pa Bush obino i kube me adek pa “dragon”, “beast” ki janabi mape atir i cik me Sande; ki George Bush ma matidi oketo alama me cako me kare ma oyubu i cik me Sande—ma obedo cawa me cimo, cawa me temo “cal pa Beast”, kare ma ki nyutu ne ki “dweni me acel” i Revelation apar aboro, ki gin mapol tutwal. Punda pa Balaam odiyo woko agenda pa jo‑globalist nyo i kare ma jo 144,000 gicimo gi i wi‑gi.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.

> Wer onyo Zabura pa Asaf. Pe i bedo otum, O Lubanga; pe igwoko kuc, pe i nindo peke, O Lubanga. Pien, nen, gin ma gicako lweny i kom in gitye ka gumo; kede gin ma pe ghero in gilwilo wi gi. Giketo paro ma kwer i kom jo me in, kede gityeko bwoyo wic i kom gin ma igwoko i mung me in. Giwaco ni, “Bi wa, wamii gi woko ki bedo ogwanga; pi nying Israel obed pe dok i poyo.” Pien gityeko bwoyo wic kacel ki cwiny acel; giyubu kacel i kom in. Zabura 83:1-5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Rek abicel ka anyim nyute ni “lupok” obedo “piny” “apar”, ma kiloro calo rwodi apar i Kitap me Alokaloka, mukene apar abicel. Kany rwodi apar obedo gi wic acel; ento Asaph owaco ni, “gi otamo kacel ki koba acel: gi olare kacel ikomi.” Rwodi apar en aye lare marac pa lobo weng i cawa me agiki, ma gicimo wii tek me “nywako woko” “Israel” “gin ma imunge” ki bot “bedo piny.” Tic pa lare pa rwodi apar, ma “gweyo malo” twero pa Papa calo “wit” pa lare me adek, obedo me ryo woko “Israel” pa Roho, ma gicwako i “kabedo me mung pa Lubanga Madit.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

I 9/11, dongi me Islam opidhone plani pa lawor ki bot yore ne, pien malaika madwong me Revelation 18 oboro piny ki sword i lwete. Tem me iye i kare meno ne obedo dwogo i yore macon. I kare meno, dwogo me lok me gin ma otime con i Millerite pa malaika me acel ki pa me aryo ocake dwogo, kaka kicweyo i lok me gin ma otime i Revelation 18, i verses adek ma acaki. Verses adek ma acaki magi en aye gin ma Sister White owaco ni gibirwate ka ot madit me New York City gibiloro piny.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

I 9/11, Nyutu pa Yohana 18:1-3 otimo piny, ki rwate pa malaika me acel ma obino piny me miyo piny obed ler ki adwong pa cwinye i August 11, 1840, dong kimedo kwede malaika me aryo ma oyabo boto pa Babilon. Balaam obedo alama pa malaika me acel, kede Balaam onongo okwede latic pa ne aryo, ma ginyutu malaika me aryo.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

I nyutu ma Balaam omiyo pi otit me Ripablikan pa lanabi ma pe atir, Balaam obi bedo ki kwer aryo mede ki punda pa Islam. I kwer adek punda obiwaco, ki waco me porofesi nyutu Cik me Ceng pa Aica. I ceng 7 me October 2023 punda ogoyo doki, ento pe piny ma maler me Lamo ma kombedi. Ogoyo piny ma maler ma atir me kare me con, ki Balaam ki punda pa iye tye kombedi i kwer aryo.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Ento malaika pa Rwot ocung i yo me gaden me zabibu; geng tye i tung kany, ki geng bende tye i tung kanyo. Ka punda oneno malaika pa Rwot, opoko pire i geng, opuro ti pa Balaam i geng; ci Balaam ocule ne dok. Numbers 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Pur me yath waini pa Isirayel me con nyutu pur me yath waini pa Seventh-day Adventism me Laodikea. Gin dano me kica ma kimiyo gi tic me bedo jo me gwoko Cik pa Lubanga, ma kiyaro calo ‘opuk,’ ki obedo acel i kin jami ma cweyo pur me yath waini.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Ngo mede onongo twero atimo i cawa na me zabibu, ma pe atimo iye? Pien ngo, ka onongo abinene ni obinokelo zabibu, ento ngo ma omiyo okelo zabibu marac? Kombedi, winj: abibaco boti ngo ma abino timo i cawa na me zabibu: abikwanyo lar me cuke ne, ci gubialye woko; abibaro olal ne, ci gubityeno iye. Yesaya 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Isirayɛli macon ma atir, ka ki Isirayɛli me kare man ma me tipu, gi weng gi ogonyo, gi kwanyo woko dutgi ma lamal. Kare ki 9/11 nyo i tung i cik me Ceng Acaŋ, tye poc me porocan ma ki nyuto kwede “ogweng”. Poc me porocan en aye kwanyo piny woko “ogweng” me lwalo bot kanisa ki gamente i Constitution pa United States. I 9/11 Bush oketo i tic Patriot Act, ma ne obedo dwong madit i wiro woko Constitution; pien kany keken ne filosofia ma ogudo Constitution ki ketone wi i piny, ikare ma cikke pa cik pa Roma—ma waco ni ngat obedo ki peko, nyaka ka ki turo ni en pe ki peko—kicako cwiny kwede, ki keto gi i wi cikke pa cik pa Engiland, ma tero ni ngat obedo pe ki peko, nyaka ka ki turo ni en ki peko.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

I kare ma aa ki 9/11 nyaka cik pa Nino, tye ki lok me lanen pi 'walls'. Islam, kun oguro 'walls' macalo atipa pa Balaam, nyutu ni en aye kit me Islam ma bino miyo paro ma pe atir me loko yub me cik matye i Konstitusiyon woko. I kit me lanen man, Islam—janabi mape adwogi pa Baibul—en aye ma miyo United States obale i cawa me temo pa 'image of the beast', macalo ka janabi mape adwogi pa United States bitye ka miyo piny weng obale i cawa me temo pa 'image of the beast' pa piny.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

Oktoba 7, 2023, punda pa Islam ogero lweny i piny me dwong me pire kene pa con; kede ka punda oyweyo mapwod pe waco dwon me ‘Midnight Cry’, Islam dok ogoyo United States, piny me dwong me Roho pa kombedi, macalo calo ma otimo i 9/11. I kare me aryo ma Balaam ogoyo punda, man en Malaika aryo; kede Malaika aryo pol kare kelo mede aryo, macalo ma nyutu ki ‘yo i pach me zabibu’ ma tye ki ogoga aryo.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Malaika pa Rwot dok ocungo i kabedo macuk cuke, kama pe tye yoo me dwogo i tung acel onyo i tung aryo. Ka punda oneno malaika pa Rwot, obedo piny ka Balaam tye i wiye; cwiny pa Balaam ocako tek, ogoyo punda ki fimbo. Rwot oyabo dhok pa punda, owaco bot Balaam ni, “An atimo in ngo, ma ingoyo an kare adek magi?” Numbers 22:26-28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Ka wan paro matek loyo i tyen coc 22 ki 23, wanongo ni atir en tyen coc 23 ma punda kigoyo pi kare me acel.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Cwiny pa Lubanga ocako nino pien owoto; ci malaika pa Rwot ocheno i yo me bedo laco bot en. Onongo en ocobo i punda pa en, ki latic pa en aryo bene tye ki en.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Punda oneno lacar pa Rwot ma ocung i yoo, ki ligangla ma ogolo woko i cing pa iye; punda oweko yoo, oceto i pur; Balaam ogoyo punda me odwoko ne i yoo. Numbers 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Kica pa Lubanga i kom Balaam pi ogamo kwayo me bedo laneni me bul obedo rwome kwede ka Kirisito ogiko wang-lok kwede jo Yudaya ma gicokcok i rek ma agiki pa Matayo 22. Rek 23 pa Numeri 22 rwome kwede pot buk 23 pa Matayo, ki rek 24 ki 25 pa Numeri 22 rwome kwede pot buk 24 ki 25 pa Matayo. Rek 26, 27 ki 28 pa Numeri 22 rwome kwede pot buk 26, 27, 28 pa Matayo.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Matayo chapta 23 obedo malaika me acel, 24 ki 25 obedo malaika me aryo, ki 26, 27 ki 28 obedo malaika me adek. I Numbers 22, ves 23 obedo malaika me acel, ves 24 ki 25 obedo malaika me aryo, ki ves 26, 27 ki 28 obedo malaika me adek. Matayo tye ka waco bot jo me lagano, macon ki manyen; Numbers tye ka nyutu tic pa Islam calo rwaki pa Lubanga me yubu i woro pa Sande ma ocako i United States, ci anyim i lobo weng. Bang gogo ma adek, ka punda owaco, Balaam ocung ki ngec pi ngo ma ocake keken.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Ka dong Rwot oyabo wange Balaam, ci oneno malaika pa Rwot tye ka chung i yo, ki okwang me lweny ocweyo woko i lwete; ci oboyo wi piny, owoto piny i wang pa iye. Ci malaika pa Rwot owaco bot en, "Pingo i balo punda pa in kare adek? Nen, aceto woko me gengo in, pien yo pa in okor i wang an. Punda noneno an, ci olok woko ki an kare adek; ka pe onok olok woko ki an, dong kombedi anego in, ento agwoko en gi kwo." Balaam owaco bot malaika pa Rwot, "Atyeko timo bal; pien pe angeyo ni itye ka chung i yo me gengo an. Kombedi, ka pe obedo maber i wang in, adwogo." Numbers 22:31-34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Balaam tye macalo laloc ma pe atir, ma en obedo United States, ma owaco macalo dragon ikare me cik me Sande. Ikare me cik me Sande, ka dong oyaro iye, en rwate ki jo ma pud tye i Babylon, ma ci kiyabo wii gi kom cik me Sande, ki lwongo gi woko ki Babylon.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Nino abicel me mi kwan lok me paan ma pe ki yie ma bino ki bot Miller, ci nino 30 ma Kristo tye ka mi kwan jodolo pa en, ma ki nyutu gi calo 30, ma tero bot lok me ciko pa tarumbeta pa golo woko pa as, ma tye mapwod ki nino abicel me weyo malo bendera, ma tye mapwod ki nino abicel me closed door i parabol pa virgin apar, ma tye mapwod ki nino abicel me cik me Jumapiri pa Pentekote, ma kelo i cako me kare me nino abicel aryo me Tabernako, ma obedo golo piny weng pa kot me agiki i kare pa peko me cik me Jumapiri, pien tem pa kare eno tye i kom ceng me abicel aryo.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Lim 5 obedo cal pa nyako ma pe gicako gi laco, ma loyo i ngec onyo ma pe gi ngec. Lim 30 obedo cal pa jodolo; man aye gin ma nying Levitiko nyutu. Lim 7 obedo Sabat. Levitiko 23 nyutu gire pa jodolo, Levita me Malaki 3, nyako ma pe gicako gi laco ma loyo i ngec, kacel ki 144,000, i cawa me tem me Sabat.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

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