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# The Hidden History of Verse Forty - Number Four

Lok me con ma mabalo pa Rek me piero angwen - Namba angwen

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Temo ki Loyo: Timo Cal pa Lec ki Keto Alama pa Jotye ki Ngec

Author

Jeff Pippenger

Published

September 23, 2024

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The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Rek me poropheti ma yaro tem ma kimego kwede cweyo cal pa leca marac i United States, tye maparalel kwede alama adek ma nyuto rek me Konsititueson. Gin tye maparalel ki ceke-gi, ki gimedone ngec mapek ma lok i rek mukene. En niningi ni gin ma ojuko tem me cal pa leca marac dong gibed kit cike me woto i ler ma aa ki i diro me kom pa Lubanga, i cawa me kwero ma cako ki Cik me Sande i United States? Itye ngo i tem me cweyo cal pa leca marac ma kitiko nyeke ma ngec i tamo ma miyo gi twero me wotoni ie kare me kwero ma cako ki Cik me Sande, ka bwolo pa lobo ma kilubo ki bal madit pa lobo, ki Satan ocako tic pa en ma lamal?

> “It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

> Pe romo miyo ngec mo keken me kit bedo pa jo Lubanga ma bibedo cente i piny, ka ber pa polo ma ler ki dwogo me lim pa kare mukato obed kacel. Gin bi woto i ler ma aa ki kom pa Lubanga. Kede kony pa malaika kube ma pe kato bi bedo i kin polo ki piny. Satani, ma otung ki malaika marac, ka waco ni en obedo Lubanga, bi timo tim ma lamal i kit mo weng me bwoyo, ka romo, jo ma ki yero pire tek. Testimonies, volume 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Sister White omiyo tam pi lok ma Kristo owaco i Sinagoga i Kapernaum, ma kicoyo iye i Yohana gonyo abicel. Tam ne tye i buk The Desire of Ages, i gonyo ma kilwongo The Crisis in Galilee. I kany, owaco pire tek ni Kristo pe otimo tiedo mo me gengo dongo lweny ma otime i Yohana gonyo abicel, ento onongo ongolo maber ni i kare no jo ma owoto kwede mapol bikweyo wot ki bot ne, mapol loyo cawa mo keken i tic ne i bot dano.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> Ka Yesu ocwalo adwogi ma atir ma otemogi, ma omiyo latic pa En mapol odwogo cen, En onongo ngeyo ngo ma bino time pi lok me En; ento obedo tye ki pala me kica ma myero okelo i agiki. En onongo oneno i anyim ni, i cawa me tem, latic pa En weng ma omaro gibedo gotemo matek. Peko pa En i Getisemane, ogudo pa En, kacel ki kobo i lakwong, bibedo pi gi piny me tem ma matek loyo. Ka pe onwongo oki miyo tem con, gin mapol ma gitiyo kwede ki pala me cwinygi keken nono dong gibedo kacel ki gi. Ka Rwotgi ogoyo cik bot En i ot me yenyo cik; ka lwak madit ma onwongo ogolo dwong ni obedo rwotgi okweyo ne kede oyek ne; ka lwak ma tye ka yeki owaco, ‘Kobi i lakwong!’ - ka mito-gi me lobo otyeko peke, gin ma yweyo mamegi keken, ki yabu woko bedo bot Yesu, gibedo gekelo i latic pa En duny pa cwiny ma tur, ma cwiny-lad, kacel ki peko me cwiny ki juki ma bino ki balo pa mito-gi ma muto loyo. I cawa me mur en, tol pa gin ma odwogo woko ki bot En onwongo obedo twero me ywayo magi mapat woko kacel ki gi. Ento Yesu okel cawa me peko man ka piri pa En dong tye, me omede geno pa gin ma tye atir bot En.

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> Ladwogo ma opong ki kica, ma, ki ngec ma opong pi lakit marac ma onino ne, ki cwinya malac omel yo pi lubotne, oyiko gi pi tem ma mede i wii gi, ki omegi tek pi tem me agiki! The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Cik pa Sande obedo tem agiki ma iye kit pa dano nyutu piene. Mapwod tem agiki, Kristo, ma pe loko, ye tem acel ma ki iye gin ma jo ne binen i kare ma pe giko bi mokore. En obedo tem ma gi myero gileyo ne kun pud pe kiketo cal pa Lubanga i gin, kede kun pud pe cawa me temo gi oloro bot Cik pa Sande. En obedo tem porofetik ma tero nyako anyera ma gi ngec “pi tem maloyo weng pa gi, kede me nywoyo gi pi tem agiki!” “Tem maloyo weng pa gi” obedo tem maloyo weng, pien nyako anyera ma gi ngec gin “gipwodhi, giketo gi wit, gi temi.” Tem agiki obedo tem maloyo weng pa gi, kede i cawa me temo ne, nyako anyera ma gi ngec “gibi woto i ler ma aa ki kom pa Lubanga.” Ngo tye iye i kit me temo ma kinyutu calo “yub pa cal pa lec” ma tero nyako anyera ma gi ngec pi tem maloyo weng, kede me weko gi woto i ler ma aa ki kom pa Lubanga? Ler ma aa ki kom pa Lubanga en ngo?

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Kacce oyabo lagonyo ma abiro, obedo mung i polo pi kare maromo saa abicel. An oneno malaika abiro ma otung i anyim Lubanga; ki omiegi opuk abiro. Malaika mukene obino, otung i tung kidi me misango, ka omako bol me mo me lera; ki omie ne mo me yweyo mapol, mi ocwalo kwede kwayo pa jo maleng’ weng i tung kidi me lera ma tye i anyim kom madit. Dumo me mo me yweyo, ma obino kwede kwayo pa jo maleng’, oyalo malo i anyim Lubanga ki i lwete me malaika. Malaika omako bol eno, opongo gi mac pa kidi me misango, ogoyo i piny; en obedo dwon, ki lawala, ki latingo, ki piny oyubo. Revelation 8:1-5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

I kare me agiki, i kare ma parabolo me nyako apar ma peya otyeko wedo tye ka timmi, kede 144,000 tye ka keti gi lacim, lacim me abiro kityeko yweyo, kede kinyutu ni mac kicweyo i piny me dwoko i lamo pa jo maleng. Mac ma kicweyo piny i tyeko ma agiki ki maber matut me parabolo me nyako apar ma peya otyeko wedo, obedo lok me dwol me otur me odii, ma kityeko nyutu pire ki cuko pa Roho Maleng i camp meeting pa Exeter, kede ki cuko pa Roho Maleng i Pentekoti, ma kany kinyutu pire mac. Wini pwonyo pa Sista White i kom lok me dwol me otur me odii.

> “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> Jo ma okwero kwena me acel pe ginongo ber ki kwena me aryo; pe bene ginongo ber ki dwon me otum, ma obedo me yubo gi me donyo ki Yesu, ki geno, i kabedo maloyo maleng i tembul pa polo. Kede kun gi okwero kwene aryo me con, gi oketo otum i ngiyo gi macalo ni pe gineno can i kwena me lalaro me adek, ma nyutu yo me donyo i kabedo maloyo maleng. Anen ni, calo Yahudi okurusifai Yesu, kanisa ma i nying keken bene okurusifai kwene man; eka pe gitye ki ngiyo me yo me donyo i kabedo maloyo maleng, kede pe ginongo ber ki tic me monyo pa Yesu kany. Calo Yahudi ma gi miyo lagamgi ma pe rwate, gin lamogi ma pe rwate bot kabedo ma Yesu oweko; Satan, kun opwodhi ki bwoc, oketo wiye calo lut me dini, kede otingo wii pa jo ma ginyuto ni gin Kristen botone, otimo ki teko pa iye, ki alama pa iye, ki tim me ceke ma bwoc, me ombo gi maber i lugu pa iye.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

I histori pa Jo-Miller, temo me ngec pa kur me otum "obedo me teto gi wek gidonyo ki Yesu ki yie i kabedo mamaleng loyo weng me ot pa Lubanga me polo." Ngec pa kur me otum ma kombedi tye ka yabo piny, bene kimiyo calo temo me cweyo cal pa lam marac. Gin aryo obedo temo ma kelo bot giko me kare me temo, ka kit pa dano nyutu. Kane Jo-Miller odonyo i kabedo mamaleng loyo weng ki yie, yie gi dok otemo. Yie pa jo 144,000 bi temene i kare me cik me Sande, ento kimiyo gi yabu ni gibed ki gwok, pien gibi woto i lamer ma owuoko ki i siil abiro, ma kiyabo kare ma ngec pa kur me otum ocako kiyabo woko i Julai me 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Lok ma kiyabo woko i cawa meno, kityeko keto i kit me timo me “rek i wie rek,” ma en kit me timo pa kot me agiki. Kot me agiki ocako cwero manok-manok i 2001, kede tem ma agiki pa Adventism ocako. I July 2023 ocake kare ma agiki i kit me temo ma bi tyeko i cik me Sunday, ka lok me “puk me otum me but cawa” obino, ma en bende kot me agiki, bende en medo ngec ma kicwalo ka kigolo diŋ me abiro woko, kede bende yabo pa dundu me abiro, ka keken bende Yabo pa Yesu Kiristo. Rek weng ma nyutu yabo pa ler me porofeti, gimiyo nyinggi ni kiyabo woko i lok me kare mukato ma kigoye me cik apar angwen pa But apar acel pa Daniel.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

I histori ma i mung, rek me cal me yor adek mapire tek me Konstituson onwongo ki nyutu. En aye rek ma ka kanisa ki gamente ceme me cweyo twac me le. Tye iye rek me poro ma waco bot Purisedent me United States, ma nyutu yik me kwer me polotik ma time i histori pa cung me Ripablikan me le me piny. Rek eno tye iye histori ma rwate pa pariti me polotik aryo madwong me United States. Rek eno tye macek tutwal ki cung me Protestantisimu ma otal ki yie, ki cako ne i 1844, nyaka ka okoyo twero me gamente me lobo i Cik me Sande.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Rwom me poropheti me Protestantism ma okwero yie mede iye nyutu me Rek me Rwot pa Hasmonaean, macalo cal pa Protestantism ma okwero yie. I ngeye pa rek pa lak pa Protestantism ma okwero yie, bene tye rek pa Kanisa me Seventh-day Adventist me Laodicea. Ki i rek pa Adventism me Laodicea itye rek pa 144,000. Lok me con ma kigengo bene tye ki rek pa Islam me goro ma adek. Russia tye ki rek, United Nations tye ki rek, ci dong twero pa Papa bende tye ki rek.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Ka ngat ma kwano poropes ocungo cwiny calo dano Berea ma tye bedo i kare me agiki, obi camo rek ma kiloko i lok me con ma ocuki pa ves abicel. Ngat ma kwano poropes obi kawo buk ki i lwete pa malaika, kadi obi camo. Ka tem me agiki pa cik me Sande obino, pe keken obi ng’eyo kwena me “midnight cry” ma kiyabo, ento bende obi ng’eyo maber tutwal kit ma cal pa lec okete i United States.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Le me muk me abilo o aa ki i kom me rwot, kede i kit me lok me alama me nyako malir apar, en kwena me kwedo me i otum me cawa. Kwena me kwedo me i otum me cawa en aye ma yubo nyako malir ma lagec pi kare ma lunyodo me con dok bitimo.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> "Ka apimo lok pa con wa, ka acado piny i tung tung me yilo anyim weng ma oketo wa i kabedo ma wa tye kombedi, atwero waco: Pako Lubanga! Ka an aneno gin ma Lubanga otime, apongo ki camal, ki yie mabor i Kristo calo Ludito. Pe watye ki gin mo me lworo pi anyim, kace wa wil yo ma Rwot oting'o wa kwede, ki cik pa En i kare pa con wa." Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Rwot tye ka teli jo pa En i yore me temo ma ocake i July 2023. Telo pa En otime kacel ki yabo woko lok me porofet ma rwate ki kit ma time con ma kikano i cing namba 40. Kit ma time con tito ni kit ma cal pa lamal kityeko cweyo i United States me Amerika, kacel ki gin mukene mapol loyo tung en keken i gin matime i kare me agiki. Ka wanongo wa i temo madito ma giko i cik me Sande, kun lunyo pa con tye ka cako dok time, wa “pe watye ki gin mo me loro pi anyim, ce ka wabwilo yoo ma Rwot oseteli wa, ki pwonya pa En i kit ma time con pa wa.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

I Cik pa Sande, “histori me con” bi dwogo time i kare me yubu cal pa jagi i Dul me Amerika ma gicwalo kacel. Simba pa dul me Yuda oyabo lok me agiki ki okobo jo me En bot histori ma ocano pa tyen apar angwen. Kany opwonye jo me En ni pe keken me ngene lok pa lanen pa En, ento bene opwonye gi ber pa twero kacel ki mwalo me tic me nongo temo ma rwome me bedo i tung jo me En ma ne gubedo lajogi pa En i peko me agiki.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Acel i kit ma calo pa nabi pa jo meno aye ni gin ng’eyo kit me wot ki can ma aa ki i kom pa Rwot. Can eno obedo can pa rek ma ogamo ma tye i coc me namba 40, ma tito ki nining manok manok yore me dini, politike, lwak, ki ekonomi ma tye katime i keto cal pa leja i United States. Can ma gineno iye i kom rek maleng man eni, en aa pi yubu me keto rek i wi rek; aa kany manok, aa kun manok; en aye can ma tito rek ka mateso me con cako doki.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Joma ngeyo medo me ngec gin jo lalaro, ki medo me ngec tye ikom cweyo cal me leja, ki jo lalaro binengeyo gin mukato me cweyo cal me leja i lobo ma pud pe obino gin mukato eno. Yesu, macalo Alpha ki Omega, i kare weng nyutu agiki pa gin ki acaki pa gin.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Omyero waco ni kacoc ma iye Sister White nyutu ni jo Lubanga bi wot i lero ma aa ki kom pa Lubanga, obedo agiki pa chapta acel i Testimonies, Volum abongwen. Chapta ocake i pot-buk apar acel, omiyo chapta ocake i abongwen–apar acel, kac agiki otito cik me Sande. Otito kare ma cal pa Beast okete, kac jo 144,000 gineno; ento ka keken ka itye ki geno me neno chapta meno i kit macalo kamano.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Kun obedo but acel pa volyum 9, en cako ki nyutu man, kede tiyo ki nying, ‘Pi Bino pa Rwot.’ Obedo macer ni pe keken nyutu Bino marom aryo pa Kirisito, ento bende nyutu poya me nyako apar ma pe ocemo, pien nying but kun bene kwano waci pa Polo.

> “Section 1—For the Coming of the King

> But 1-Pi bino pa Rwot

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> 'Kare manok kende, en ma obino obino, ki pe obituk.' Hebru 10:37.

The following two verses are left off, but they contribute to the light in the passage.

Lok me coc aryo ma tye anyim kiweyo woko, ento gi medo ler i kacoc man.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> Paka ki cawa matin keken, en ma bi bino, bi bino; ci pe bi jeno. Kombedi, ngat ma tye kare bi kwo ki yie; ento ka ngat mo odwogo, cwiny na pe bi mito iye. Ento pe watye ikin joma dwogo bot goro; ento watye ikin joma yie pi gwoko cwiny. Hebru 10:37-39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Paulo onongo tye kwano lok pa Habakuku, ma iye kityeko pito nyako manyen ma tye ki ngec ki geno atir ki joma en owaco ni, “gudwogo cen bot obur.” Habakuku owaco ni kamano:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Nen, cwiny ne ma opong pe obedo kakare iye; ento ngat ma tye kakare obi bedo ngima ki yie ne. Habakkuk 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Kare me kuro pa Habakuku obedo kare me kuro pa virijini apar, ki chapta pa Rwot ma bino, ka ki kube ki lok me Paulo ma i Hebru, nyutu tyeko ma opong piny ki yiko pa chapta man i kare me keto gungu pa 144,000. Kare man ocako i September 11, 2001 ki otum i Cik me Sunday, ma obedo krisis me agiki pa Adventism pa Laodicea, ma i pupuru pa virijini apar obedo nyutu pa kit pa ngat i Cik me Sunday. Paragraf agiki pa chapta man tongo lok pi Cik me Sunday, ki chapta man ocako ki tongo lok pi September 11, 2001.

> “The Last Crisis

> Peko ma Agiki

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> Wan tye ka bedo i kare pa agiki. Alama pa kare ma tye ka timore yot ginyutu ni bino pa Kristo tye macok ki cing. Nino ma wan tye iye gin ma lube kede ma tye ki dwong. Roho pa Lubanga tye ka kwanyo woko ki i piny matidi matidi, ento maber keken. Bal ki kom pa Lubanga gitye dong ka poto i jo ma gicayo kica pa Lubanga. Peko madwong ma i piny ki i pi, kit pa lwak ma pe kete, kwac me lweny, gin ma lube me goro. Gin nyutu kore anyim gin ma tye ka bino ma tye ki dwong tutwal.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> Twero pa marac tye ka cobo tweregi, ka gicako bedo kacel matek. Gitye ka medo cinggi pi peko madwong ma agiki. Yubu madwong bi time cokki i piny wa, ki tim ma agiki bi time i kare manok.

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> Kit me jami i piny nyutu ni kare me peko dong tye i tung wa. Gazeti pa ceng ki ceng opong ki nyutu me lweny marac ma pud ceken tye ka bino. Kwalo jami ki teko matek timore kare kare. Straiki tye kare kare. Kwalo jami ki kwanyo kwo tye ka timore i tung tung. Dano ma jogi marac tye iye gikwanyo kwo pa dichwo, dako, ki otino matidi. Dano ocako doko gi cwinye i tim marac, ki kit weng me marac dong loyo.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> Setani otyeko opoko cing, kede opongi cwinya pa dano ki ruok me yaro pa-gin keken. “Cing obedo matwal; pien atir opoto i yo, rwate pe romo donjo.” Aisaia 59:14. I bungu madwong tye dano mapol gibedo i lacem ki lwak, calo pe tye kwede gin me cam, ot, ki yubo; ento i bungu magi bene tye jo ma gitye kwede mapol loyo gin ma cwinya romo mito, ma gibedo i con ma ber tutwal, kun gigoyo cente gi i ot ma kikete maber, i yubo pa-gin keken, onyo—pud marac maloyo—i pongo mit pa lapiny, i pombe, i tumbako, kede jami mukene mapat ma kimego teko pa wic, kiketo cwiny pe i rwate, kede kicobo cwinya. Coyo pa dano ma gitye i lapo cam tye aa i wang Lubanga, ento ki kit weng me golo dano woko kede kwanyo cente marac, jo gipwico cente madwong-dwong.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> I kare acel, ka an obedo i New York City, i cawa, onongo kikwayo an me neno ot ma onongo gitye koyo lawir ki lawir, onongo gitye dong malo bot polo. Ot magi onongo gikwanyo kwer ni pe mac twero bolo gi, ki onongo giyubo gi pi miyo ducu bot lawigi kacel ki jo mayubogi. Malo kede malo ot magi onongo gimedo malo, ci i iye onongo gitiye kwede jami me yubo ma otum loyo weng. Jo ma ot magi obedo gi pe onongo gibuto penyo i cwinygi ni, “Wa twero nining me miyo ducu bot Lubanga i kit maber loyo?” Rwot pe onongo obedo i paro-gi.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Aparo ni: ‘O, ka jogi ma i kit man gicako keto lonyo gi onongo romo neno wotgi calo ka Lubanga neno! Gibedo giyubo ot ma ber tutwal mapol, ento i wang Rwot pa lobo weng, tamogi ki yikogi obedo apuk tutwal. Pe gitye ka tute ki twero weng pa cwiny ki wi me nongo kit me miyo Lubanga dwong. Gityeko woko neno man, tic ma acel pa dano.’

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Ka gityeko cako keto ot ma lamal-lamal, won-otgi gudo kidi ki cwinypidi ma loyo, pien gi tye ki cente me tic me miny cwinya gi keken, ki me cako nyinyi i cwiny pa jo ma tye oko-gi. Cente mapol ma gicoyo kany giononge ki kit me kobo kwer marac, ki me opoto dano lwal. Gi wiyi pe ni i polo ki gwoko rekod pa tic me cente mo keken; tic mo keken ma pe atir, tito mo keken ma obedo bwola, kany ki coyo iye. Cawa tye kabino ma, i bwola gi ki cwinypidi gi, dano bipoko tung mo ma Rwot pe bi yee gi oyabo maloyo, ci gibinongo ni paciens pa Yehova tye ki rwom.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Gin ma malubo odonyo anyim i wang an en alaaram me mac. Dano neno ot madongo ma gi tami ni mac pe romo donyo i gi, gi waco ni, ‘Gin ki kuc opong weng.’ Ento ot man gi giko pye ki mac calo kitye ki piic. Enjini me mac pe romo timo gin mo keken me gengo goro. Latic me mac pe gi twero me tiyo kwede enjini man.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> Kimiyo an ngec ni, ka cawa pa Rwot obino, ka pe obedo yubo mo ocako i cwiny pa jo ma mito dwong ki mito bedo malo loyo, jo binongo ni cing ma con obedo tek me gwoko kwo obi bedo tek me obalo. Twero mo me piny pe twero gengo cing pa Lubanga. Pe tye jami mo me yiko gang ma romo gwoko gi ki obalo, ka cawa ma Lubanga otito obino me cwalo kom i jo pi pe yaro Cik pa En ki pi mito dwong pa keni keni.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> Pe tye jo mapol, kadi i tung jo me kwano kacel ki ladit me lobo, ma ngene maber kaka ma omiyo kit pa lobo dano ma kombedi obedo kamano. Jogi ma tye i twero me loyo gamente pe romo yubu peko pa poko kica pa cwiny, duk, labwor ma pire tek, ki bal me kica ma tye dok oywoto. Gitye ka temo matek, pe ki ber, me keto tic pa cente i twol ma pire tek. Ka dano gibedo winyo mapol pwony pa lok pa Lubanga, gubinongo adwogi me peko ma cogo wii gi.

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Coc pa Lubanga tito kit pa lobo ma pud pe obino dwogo pa aryo pa Kristo. I kom jo ma ki kwanyo ki cwako goro marac ka gitye ka cogo lony madwong, kiketo i coc ni: “Wun otyeko cogo lony pi ceng me agiki. Nen, coop pa jo lutic ma gicobo i puru mamegi, ma gityeko gengo ne ki yubu mamegi, tye ka kwayo; kendo dwone pa jo ma gicobo otyeko donyo i winye pa Rwot me lwak. Wun otyeko bedo i lamero i piny, kendo otyeko bedo nono; wun otyeko yik cwinye mamegi, calo i nino me cwic. Wun otyeko cwalo apo ikom ngat maleng, kendo otyeko golo ne; ento pe orib bot wun.” Yakobo 5:3-6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> Ento ngat mane okwano ngec me ciko ma ki miyo ki aloka pa cawa ma tye ka poko-gi oyot-oyot? Ngo ma kobo i poyo wii pa jo piny? Lokruok mane neno i kit bedo gi obedo ngo? Pe mapol maloyo ma ne ki neno i kit bedo pa jo me piny pa Noa. Ki cuke i tic me piny ki i mere me piny, jo ma obedo con i kare mapir ki pi madit “pe gi ngeyo nyaka pi madit obino, ocoyo gi weng.” Matayo 24:39. Gi tye ki ngec me ciko ma ki cwayo ki Polo, ento gi kwero winyo. Kede tin, piny, ma giyaro dwon me ciko pa Lubanga weng, tye ka turo oyot i bal pa matwal.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> Piny okome ki tipu pa lweny. Lok pa lami Lubanga Daniel i Dul apar acel dong ocokcoki rwate i opong atir woko. Nining, gin me peko ma kiwaco iye i lok pa lami Lubanga bitime.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

> 'Nen, Rwot omiyo piny bedo nono, omiyo opoto woko, oyilo iye, kacel okobo jo ma bedo iye i cawa weng.... Pien gubalo cik, giloko lageng, gibolo lagam ma pe giko. Kono kwer ocamo piny, jo ma bedo iye gubedo nono.... Yot me tabret ogiko, dwon jo ma yweco ogiko, yot me nanga ogiko.' Isaaya 24:1-8.

> “‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

> 'Aluŋ, pi nino! pien nino pa Rwot obedo mace, kede macalo balo ma aa ki bot Lubanga ma Tek Weng, obino.... Cere oyemo iye i gungu pa piny, dogola kigolo piny, ot me cam kibong'o, pien cere okuro. En, jami pa lobo gicako kwor! kole me dyang gimaro piny, pien pe gitye ki odur me cam; eyo, kole me rombe kigolo piny.' 'Yot me waini okuro, kede yot me fig oywete; yot me pomugren, kede yot me pam, kacel ki yot me apul, en aye yot weng me pur okuro: pien mor okuro woko ki bot wod pa dano.' Joel 1:15-18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “Atye ki peko i iye cwinya adaa; ... Pe atwero lego dwang, pien in, ai cwinya, iwinyo dwon opok, yub pa lweny. Balo i balo tye kityabo; pien piny weng opoto.” Yeremia 4:19, 20.

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

> An aneno piny, ka nen, obedo pe ki kit, kede obedo nono; kede pol kare, pe otye ki liel. An aneno godgi, ka nen, gipidhore, kede tung got weng gipidhi yot yot. An aneno, ka nen, pe otye dano, kede winyo me pol kare weng gibalo. An aneno, ka nen, piny ma opore odok obedo acar, kede bur weng me iye gibukki. Cik me 23-26.

> “‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

> "Ayii! pien cawa eno obedo madit, pe tye mo marom kwede: en bene kare me peko pa Yakobo; ento obi goli woko ki iye." Yeremia 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> Pe jo weng ma i lobo man gityeko bedo kacel ki jarweny, i kom Lubanga. Pe jo weng gityeko weko yie. Tye jo manok ma gin dut bot Lubanga; pien Yohana cono ni: “Kany tye jo ma gicwako cik pa Lubanga ki yie pa Yesu.” Revelation 14:12. Pe cok atera, lweny bino bedo matek tutwal i kin jo ma gitimo tic pa Lubanga ki jo ma pe gitimo tic pa Lubanga. Pe cok atera, jami weng ma twero giyubu gibiyubu, pi myero jami ma pe twero giyubu obed piny.

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> Setani obedo laloo pa Bayibul ma tek. En ngeyo ni cawa pa iye tye matin, kacel ki mano, en tye ka temo i yo weng me ngolo tic pa Rwot i piny man. Pe twero nyutu maber pire kwo pa jo pa Lubanga ma bi bedo ngima i piny, ka dwong pa polo ki dwoko guro me con kimako kacel. Gin bi wot i mere ma aa ki i kom pa Lubanga. Ki yubo me malaika, bi bedo loko lok matwal i tung polo ki piny. Kacel ki mano, Setani, ma kigubbe kwede malaika marac, ka owaco ni en Lubanga, bi timo amagero ceke weng, me bwoyo, ka romo, joma kiyero ma pire tek. Jo pa Lubanga pe gibineno kuc gi i timo amagero, pien Setani bi cwalo cal pa amagero ma bi time. Jo pa Lubanga ma kikwanyo ki kitemo gibinongo twero gi i cal ma kiwaco kwede i Exodus 31:12-18. Gin myero gicungi i Lok ma tye ngima: 'Kicoyo.' Man kidi kende ma gin twero me cungi kwede maber. Jogi ma gibalo kube gi ki Lubanga i cawa meno, gibibedo labongo Lubanga ki labongo tumaini.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> Jo ma woro Lubanga gibineno pire tek pi ruko Cik ma angwen i Cik Apar pa Lubanga, pien eni en alama pa teko me cweyo pa Lubanga, kede tyenyo i caki pa Lubanga i lworo ki kor pa dano. Jo marac gibineno ki bedo ka gitemo gonyo woko alama me paro pa Lami me Cweyo, ki ywayo malo kite pa Lomo. I agiki me lweny, jo Kristen weng gibiboko i ceke aryo madit: jo ma giriuko cik pa Lubanga ki yie pa Yesu, ki jo ma gikworo nyama ki cal ne, ki jo ma gamo alama ne. Kadi bene Dul pa Lubanga ki telo pa piny gibito kacel tekogi me cwero dano weng, ‘matino ki madongo, ma tye ki jami mapol ki ma pe tye ki jami, ma tye ki twero ki ma pe ki twero,’ me gam alama pa nyama, ento jo pa Lubanga pe gibigamo. Revelation 13:16. Lajoc pa Patmos oneno ‘jo ma ogamo i wi nyama, ki i wi cal ne, ki i wi alama ne, ki i wi lim pa nying ne, tye ka tung i lawi me kaca, ki tye ki adungu pa Lubanga,’ ki giyabo Wer pa Mose ki pa Lamb. Revelation 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> Tem ki peko ma goyo cwiny tye ka kuro jo pa Lubanga. Roho me lweny tye ka pudo lobo ki lobo, ki tung acel me piny i tung mukene. Ento i wic me cawa me peko ma obino—cawa me peko calo ma pe otime kare keken ki cako bedo lwak—jo pa Lubanga ma kiyero gibi bedo matir; pe gilik. Setaani ki lwak mamege pe ginyalo balo gi, pien malaika ma loyo i teko gibi gwoko gi. Testimonies, volumu 9, 11-17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Jo 144,000, ma gin “jo me Lubanga ma ocweyo kede ocokogi,” “jo ma Lubanga oyero,” “gibibedo tek, pe gibimot” ka “kwedho me con” gubwoyo dok. Ler ma gubi “yiko iye” en ler me lok pa siil me abicel aryo, ma en “yaro dwol i otum odii,” ma en ler ma nyutu cako cal pa “beast.”

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