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# The Revelation of Jesus Christ - Number Sixteen

Nyutu pa Yesu Kiristo - Namba Apar Abicel

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Apoka pa Ton abiro: Tito me poroc pi Apoka ki Lok me con ma ogonyo

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Watye ka keto iyore me gin porofetik ma kigineno ki histori ma ocuk me seven thunders ma kililoro i buk Revelation, chapta apar acel, apar aryo ki apar adek. Pe wan ocopo i kabedo me yore pa bedo pa gin man, ma wabin oketo kacel histuri me lang me Protestantism ki lang me Republicanism. Kadong pe wa yubo rwom me ngec me nyutu ne maber kit ma Islam tye kwede i kwena me Midnight Cry. Ento tye ada madwong ma kube ki gin man, ma nyutu ngo ma dano myero timo ka ginenge ada ma kiweyo munggi. Ber bedo ma tye i Revelation kito kwede myero me "gwoko" jami ma kiketo i coc.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Yo me gin matime ma tye ka yabo woko, mino teko me cweyo pa Lubanga bot jo ma bi winyo, bi kwano, ki bi gwoko gin ma kicoyo iye. Ka con, en kare me weko woko ki yaro wa pa tuk pa lanen ma agiki pa Isaia, ki but apar acel, apar aryo, ki apar adek pa buk Yabo, me keto gin marwate pa “nino adek ki aboro” ma Elija ki Mose ne gitye otho i yo madongo me ngec, ma woto i tung i coro me lugo pa otho ma otere. Gin ma wabinyutu kombedi, en cal pa “tim.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

I coc ma agiki, waanongo angwen jo me miyo rweny porofetik pa rwom me gintic ma kicweyo ki lok pa gin matime me radi abicel ma kipungu. Rek pa cal pa Kirisito, rek pa jo me miyo rweny aryo, rek pa cal pa lam, ki rek pa rwot ma pe atir pa tung cen.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

But aryo me rek pa rwot pa North mape adada ocake ki mi rwom bot Papasi i 538. Eka Papasi, rwot pa North me chuny mape adada, oyiko piny Jerusalem me chuny ki Israel me chuny pi higa 1260.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Gibicwe i wang tong, ki gibicobo woko i piny weng; ki Jerusalem bitito piny ki jo ma pe Yahudi, nyaka kare pa jo ma pe Yahudi otumu. Luka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Gi waco bot Yohana ni obed opimo kabedo maleng ki lwak, ento dok gi waco bot ne ni obed weko woko lobo me gang, pien dong kimiyo ne bot jo mape Yahudi pi higa 1,260.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Kimii an okang ma calo tung; malaika ocung ka owaco ni, “Cung, kadong irup Hekalu pa Lubanga, ki alta, ki jo ma lamo iye. Ento wang ot ma tye woko ki Hekalu, weke i woko; pe irup; pien wang ot en kimiyo jo ma pe Yahudi; ki gweng ma maleng gibicobo iye ki cingegi pi dwe 42.” Nyutu pa Yohana 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yohana ki Luka ginyuto ni jo ma pe jo Yuda “giketo piny i ti” “Yerusalemu” pi “dwe 42.” Yohana cimo kare, ento Luka cwalo alama i tyeko me lok me gin. Shahidi aryo man tye ka dwoko lapeny me Daniel chapta 8, ki vesi 13.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Eka an owinyo ngat acel ma maleng tye ka waco, ci ngat mukene ma maleng owaco bot ngat en ma onongo tye ka waco ni, “Kare nining obedo oneno me lamo me cawa ki cawa, ki bal ma kelo ogoro, me miyo ot maleng ki lwak me goyo gi piny ki cing?” Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Lapeny ikom kare ma Ka Maleng ki Lwak onego gubed gikwanyo piny ki cing, nyutu twero aryo me yubo woko ma romo timo tic me kwanyo piny Jerusalem, ma i Buk Daniel kigoyo ne calo ‘Ka Maleng’ dok bene ‘Lwak.’ Ngiyo ma kakare kede ma pire tek me lok man, macalo ma J. N. Andrews oywaro, obedo ni lok man nyutu twero aryo me yubo woko, ma gikwanyo piny ki cing Ka Maleng kacel ki Lwak. Twero me yubo woko ma acel ma kinyutu i lok man obedo paganizim, ento ma aryo obedo papalizim. Nyig lok ‘Lwak’ en tero pa Daniel pi gin ma John nyutu calo ‘jo lamo’ i Ka Maleng, ma obedo i Jerusalem.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> TYE 'DESOLATIONS' ARYO I DANIEL 8.-Gin atir man kityeko miyo obedo pore maber tutwal ki Josiah Litch, pien wa keto piny lok mamege:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> 'Rwate me ceng ceng' obedo tito ma kombedi i coc me Leb Engilisi. Ento i coc me acaki, pe ki nongo gin mo calo rwate. Man kityeko yee ne ki dano weng. En obedo yik me lok onyo tito ma kiketo iye ki joloko coc. Tito ma adana en ni, 'me ceng ceng ki lacer me opoto,' ka 'me ceng ceng' ki 'lacer' kikubo gi kaŋ ki 'ki;' opoto me ceng ceng ki lacer me opoto. Gin twero aryo me opoto, ma onongo gitye me gopoto Dyer Maler ki lwak.'-Prophetic Expositions, Volume 1, page 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> Tye atir ni ka maleng kacel ki lwak myero kigoyo gi piny ki misango me kare ki kare kacel ki bal ma kelo poto. Kwan ma rwatte pa nyig lok 13 tweyo gin man atir. Kadong, adwogi man bene tweyo mukene, eni ni: poto aryo man obedo kit aryo ma dit ma iye Satan otemo golo woko pak kacel ki tic pa Yehova. Lok pa Mr. Miller ikom adwogi pa lok aryo man, kacel ki yo ma oyugo kwede kene me nongo adwogi meno atir, kiketo gi i wi lok ma piny eni:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> Kwanyo woko aryo obedo Upagani ki Paapasi

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> ‘Akwano mede, kede pe onongo anongo kit mukene mo ma [the daily] onen iye, ento i Daniel keken. En kacel [ki kony pa concordance] ajwako lok jene ma onongo obedo kacel kwede ne, “kwanyo woko;” “obikwanyo woko;” “the daily;” “ki cawa ma the daily obikwanyo woko,” ki mukene. Akwano mede, kede aparo ni pe abinongo ler i lok man; macokce, abino i 2 Thessalonika 2:7, 8. “Pien imunga pa bale dong tye katic; ento keken en ma kombedi ogengo obigengo, nyaka okikwanyo woko ki i yo; ci eka jamarac bino nyute,” ki mukene. Kane abino i lok meno, awii! gin atir oneno maber ki lamaleng! Kany mere obedo! En aye “the daily!” Ber kombedi, Paul bedo kamano ango i “en ma kombedi ogengo,” onyo en ma ogengo? Me “dano pa bal,” ki “jamarac,” gin man tito Poperi. Ber, ngo ma ogengo Poperi me pe onyute? En aye paganism; ento bene, “the daily” myero tito paganism.’-Second Advent Manual, pot 66. J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

I tyeko pa “seven times” me Levitiko 26, paganizim ocoyo piny Ka Maleng ki lwak pi mwaka 1,260, eka papalizim otimo tic acel keken pi mwaka 1,260 mapol dok. Papasi onongo ocoyo piny Jerusalem pi mwaka 1,260, ki kit ma Luka ki Yohana waco, nyaka papasi oywako rwom ma kelo tho i 1798. Kwanyo mwaka 1,260 ki bot 1798 kelo 538. Kwanyo mwaka 1,260 ki bot 538 kelo 723 BC, ka Asiriya, rwot me “north” ma adwogi atir i kare meno, otongo piny pa Isirayel ma i “north” i budu.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yohana keken waco pi higa 1260 ma otwero pa Papa ogweto i wi piny hekalu ki lwak, ento Luka waco pi karene aryo me higa 1260 ma yore pa jo nyiseche ki yore pa Papa ogweto i wi piny Jerusalemu, pien owaco ni, “nyo karene pa jogwenge obed otyeko.” Luka nyute gweto i wi piny Jerusalemu ni mapol maloyo kare acel, pien oketo ne nying “tyeko pa karene pa jogwenge.”

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

En aye atir ni, i mwaka 1856, Adventism pa Millerite obedo Laodicean, ci ki mwaka abicel lacen gi kwanyo atir pa “abicel kare” i Leviticus 26, eka obedo pe rwate bot Adventism me neno gin atir me Baibul magi ma yot. Gin atir ma an tye ka nyutu en ni, rek ma okan pa “seven thunders”, ma nyutu “waymarks” adek, kede piriode me kare i kin “waymark” me acel ki me aryo, ci dok piriode me kare mukene i kin “waymark” me aryo ki me adek, gin eni kinyutu i rek me porofet pa “the counterfeit king of the north”.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Rek man ocake i 723 BC, kun pinyruoth me bor pa Israel ocako wot i dul i lwete pa Rwot me Asuriya, rwot me bor ma atir keken. Eka i 538, Rwot me bor me lamo omiyo twero, kagamo en oyuko piny Jerusalem me lamo pi higa alufu acel ki mia aryo ki piero abicel, nyo oywako cat ma tho i 1798. Ki 723 BC nyo i 538, twero ma oketo Israel i lub kare weng ne gin twero pa jogi ma pe yec.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Rek pa Kristo nyutu lubo mac pa Rwot pa Bor ma adier i baptiisone i mwaka 27, ci lacen ceng me porofet 1260, kigoyo i lacar. Ci lacen, jopuonj pa Kristo gicwalo gi teko me yabo kwena pa Rwot pa Bor ma adier, nyaka goyo Stefano ki lapedo i mwaka 34. Cawa acel kende i ceng 1260 weng me tije ne ma Kristo pe owoti, obedo ka otine i punda oceto i Jerusalem i cako ma loyo. Ka coni, oyiko Jerusalem pi ceng 1260; kadi jopuonj pa En bene giyiko i bange lacar. Rek aryo weng—Rwot pa Bor ma pe adier, ki Kristo, Rwot pa Bor ma adier—giyiko Jerusalem ki lwak pi ceng 1260.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Lamo pa jo ma pe yie i Lubanga obedo kimoko marac me yore me lamo pa tic me kabedo maleng me piny pa Yahudi me kom, kede cik pa Paapa bedo kimoko marac me yore me lamo pa tic me kabedo maleng me polo pa Yahudi me Cwiny. Mwaka 1,260 me lamo pa jo ma pe yie i Lubanga rwate ki ceng 1,260 pa Kirisito, kede mwaka 1,260 me cik pa Paapa rwate ki ceng 1,260 pa lupwonya pa Kirisito.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Yore aryo weng tye ki rwom me porofetik ma rwate keken pa lok me con ma okani me lurem abiro, ma ocako yabo woko piny i wang dano ducu i dwe July, 2023. Yabo woko eni otime i but manok ki ngiyo piko cwiny ma acel pa yore me wot pa Millerite. Piko cwiny ma acel gi okelo kare, ma kiwaco ni “tarrying time” i parabol me nyako pe lony apar. “Tarrying time” otyeko i camp meeting pa Exeter, New Hampshire, ka lok pa Yiyi me Odii otyeko oketo maber opong woko. Camp meeting pa Exeter obedo aloka me yoo mar aryo, ci okelo kare ma i iye lok pa Yiyi me Odii opako ne, nyaka obino aloka me yoo mar adek me kwero, kacel ki piko cwiny me agiki.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Cal me yo adek obedo: poto dwaro me acaki, kwena me “Midnight Cry”, ki poto dwaro me agiki. Cal me yo adek man rwate ki lok pa Hebrew “truth”; ki lok en coyo calo nyutu me acaki, me apar adek, ki me agiki i alfabet me Hebrew. Ka me acaki ki me agiki gi aryo obedo poto dwaro, dong man nyutu cal pa Alpha ki Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Pe tye nyutu ma atir pa ceng 1260 i kit ma otime me Millerite; ento kit ma otime me Millerite obedo kit ma otime me muvimenti me acaki, kono omiyo keto cal pa muvimenti me agiki. Kit ma otime pa Disappointment me acaki i muvimenti me agiki ocake i July 18, 2020, ci ki nyutu ne i buk Revelation chapta 11. I buk Revelation chapta 11, lami angeo aryo gikwanyo gi i tho, ma teto alama pa Disappointment me acaki i muvimenti me agiki, ma onongo ki keto calone i muvimenti me acaki.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

I Nyutu pa Yohana kit apar acel, rwenyo cwiny ocako kare me nining 1260, ma nyutu ni ringgi ma otho ne tye i yoo, kono meno omiyo alama pa kare me odong pa lok me apoya. I kare me dwogo-gi kwo, gikwanyo gi malo macalo cal me alama i cawa acel-ken ki twer pa cik me Sunday. Lok me mukato pa janeno aryo tye ki kare me alama me nining 1260.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Tyer atyer me wot pa Malaika me adek i lok me con ma kiloro pa guddo me abiro miyo ranyisi matyer atyer maloyo rek mukene ma rwate, ento rek pa Malaika me adek, rek pa Rwot pa Bor ma atir, kede rek pa Rwot pa Bor ma pe atir, weng gi tye ki kit me poro acel keken: acaki, eniogo kare ma ojutho i katikati, ci dok eniogo kare ma ojutho i gono i agiki.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Ceng 1,260 obedo kit mapire tek i lok me con ma kigwoko i imung pa kube 7. Ceng 1,260 kicweyo calo "wilderness" i "Revelation" kabit 12.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Dako eno olimo woko i thim, ma i kany tye kabedo ma Lubanga ocobo pi iye, me gimi iye chiemo kany pi nino alufu acel, mia aryo ki pier abicel. Revelation 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Kanisa oceto i tim me gengo yweyo piny pa twero pa Papa i kare me higni 1260. Coc ma namba 14 kelo lagam mapat.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Kede gimiyo bot dako ting aryo pa lagwel madit, pi myero okobo i thim, i kabedo pa iye, ka omino kidi pi cawa acel, kede cawa aryo, kede nining pa cawa, ki woko ikom wang nyoka. Revelation 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Kanisa oyilo woko ki tere pa diraagon ki Papasi pi higa 1,260, pi kamano “lobo ma pe tye jo” obedo alama me ceng 1,260. Namba man nonge pire keken kare 7 i Buk me Daniel ki Buk me Poko pa Yohana, ento ki nyutu ne i kit mapol mukene i Gin Acoya pa Lubanga. I tyen kare weng, obedo nyutu me “kare abicel aryo” pa Levitiko 26.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Ka obedo Paganizimu ma gutuko woko ot maleng pa Lubanga kede lwak i cawa ma aa i 723 BC obino i higa 538, onyo Papasi ma gutuko woko Jerusalem me Roho ki jo ma tye kikworo iye, obedo cal me yaro pobo jo pa Lubanga, ma otimee pien jo pa Lubanga opor woko rwom me “Sabat pa piny” ma ki yaro iye i Gitabo me Levitiko cabi 25 ki 26. I cabi 26, kikwayo ni “lweny me rwom pa Lubanga.”

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> An abikelo ligangla i botu, ma obi cobo ruco pa kwer na; ka ubino ocokgi weng ii buru megu, abicwalo ayela i botu; dok ubimini i cing pa luru. Levitiko 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Golo kica pa Lubanga oketo i bot joge pa Lubanga lacer ki yubu, ma kiyaro calo "quarrel of my covenant." Ka pe itye ki ngene rono, ma Daniel oyero "curse" ki "oath" pa Mose, ma bende kiyero ni "quarrel of my covenant," omako wang dano woko pi neno ngec ma makwongo ikom tic pa Kirisito, ma kiyaro i Daniel lok 9. Lok me nyutu ma kityeko timo matwal ikom joge pa Lubanga ma tye i kobu pa Laodicea, i coc pa Ellen White, en ni: pe ginywako "reason from cause, to effect." Itwero waco ni i ngene mwaka 1260 me "Dark Ages," ento ka pe in ngene "cause" pa loro piny en, in i kobu.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> En obi moko kica kwede jo mapol pi cabita acel; i tung cabita, obi juko lamo me lacer kede mino me lamo; kede pi yub weng me kwer, obi weko ne opoto, nyo i giko; kede gino ma kiketo ki cik bi ywayo i wi piny ma opoto. Daniel 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Gin ma Kirisito omii cika bedo tek obedo kakare kacel ki “lweny pa cika pa En.” Kare me “kwer” obedo mwaka 2520, ento kare me Kirisito me mii cika man keken bedo tek obedo ceng 2520. Kacel ki lok me Lebru “truth” ma omiyo kit pa lok me con ma ocung pa “seven thunders,” wik me poro ma Kirisito myero omii cika pa En bedo tek, tye ki alama adek me yo ma kiketo calo me acel, me apar adek, ki me agiki i alifabet pa Lebru.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Cal ma nyutu yo ma acel me cabit en baptiiso pa En; cal ma nyutu yo ma aryo en musalaba, ki ma agiki en tho pa Setefano. Weko me neno "kare abiro" me Levitiko 26, macalo kama malaika me polo guluro William Miller me neno "kare abiro", kikwanyo woko twero me neno opong lunabii en keken, ka Kirisito oyweyo remo pa En ki omoko atir agano en keken ma jo pa En me con ma atir ne giyabo woko. Dano weng ma i agiki gubedo gigwok, gubedo ki ngec ma macokcok ki ma pe opong me "gin atir." Ento pe tye ngat mo ma gibedo gigwok ma ki paro me weko neno "gin atir." Yo acel keken me cito bot Ladit, ki yo en tye kom Yesu; ki Yesu en "gin atir."

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Man obedo ngec ma rwate me poyo i wic, pien kitito ikom singruok me Leviticus 25 ki 26. “Kir” me “kare abic aryo” kicwalo bot Israel mar ringruok me con, pi pe gikwero keto i tic cikke me weko piny obed i mwoto, kacel ki tyeko cik me Jubili. En obedo bal me weko. “Kir” eno kicwalo botgi pien gi weko tic ma kicimo gi timo, to pe pien giketo bal i cik i wang acel, calo waco ni, “pe igol kwo” onyo “pe ibolo.” Gi pe gimako cikke ma rwate ki weko piny obed i mwoto. Jo Adventist ma pe gikwako “kare abic aryo” (ma malaika gimiyo William Miller me nongo), pien, pi koba mo mape maler, pe pod gimiyo kare me pimo maber adiera, ka gicimo bene kit acel me kwii me weko ki weko lok me singruok acel kene keken ma Israel mar ringruok me con pe gimako. Cako nyutu agiki.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Ceng 1,260 ma i Revelation 12, ma gimiyo nying "wilderness", obedo alama pa "seven times". Ceng 1,260 pa tic pa Krisito, kede ceng 1,260 pa tic pa lami pa Krisito, wenggi nyutu wiki weng ma covenant tye ka ki moko. Higa 1,260 ma paganism ogoyo piny jo pa Lubanga, kede higa 1,260 ma papalism ogoyo piny jo pa Lubanga, wenggi nyutu "seven times" weng pa kwer pa Mose.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

I buk me Apokarip rwom 11, ka ceng 1,260 otyeko otum, okome pa jo otho gidwogo i kwo pi donyo i kica calo gin 144,000. Ento pi gityeko bedo i kica meno, myero gipako lok me kica, macalo Daniel otime i rwom 9. Lok me kica me “seven times” tye ki ngec mapek pi joma ginongo pire kene i piny pa lami. Ka joma gicung i ngec ni gicwale woko, ka giromo dwogo bot Rwot, Levitiko rwom 26 tye ki ngec me kit ma gibidwogo kwede.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Gin ma ocweyo i yin gibedo loro i richo gi i lobo lutegi; bende i richo me ludito gi, gibedo loro ka ki gi. Ka giyaro richo gi, kede richo me ludito gi, ki balgi ma gicako ikom an, kede bende gityeko woto kongo ikom an; kede ni an bende atye ka woto kongo ikom gi, kede amiogi i lobo me lutegi; ka dong cwinye gi ma pe gitaahiri obed piny, kede dong gimako kweko me richo gi: Dong abiparo kica na kwede Yakobo, kede bende kica na kwede Isaka, kede bende kica na kwede Abraham abiparo; kede abiparo lobo. Leviticus 26:39-42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Lok ma gicoyo “pine away” i Buk me Lok maler nyutu bedo cobo, kwero, ki cwalo piny woko. Bedo “pine away” obedo dwoko i lapur ma ogom ma otho. Cik en nyutu tho; pien tero cal pa jo ma giyuke i kit ma gi tye kwede ni “in your enemies land.”

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Lapyen ma me agiki ma bigiko obedo tho. 1 Corinthians 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Julai 18, 2020, cwinyo me acel i muvimenti me malayika me adek otime. En kimiyo ne tipe ki cwinyo me acel weng i rek me dwoko kit me nabii maleng. Ezekiel chapta 37 nyutu jo Nyasaye i kare magiki ni gityeko lure, gibalore, kede giko gi woko, nyaka gubedo keken calo cere me lupur ma otho ma ojwang. Gin tye i piny pa adui, ma en piny pa tho. I Revelation chapta 11, ashahidi aryo oneko gi, kede gicale gi i yoo. Nabii weng gicako rwate keken. Kamano, Musa tye kwano bot gin ma otho i yoo ma kato i tung cere me Ezekiel. I kitgi me cwinyo, gimiyo gi cik kun Jeremiah.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> En aye kamano, Rwot owaco ni, Ka i dwogo, abi kelo in dok, ibicung i anyim an; ka igolo woko gin ma ber ki bot gin marac, ibibedo calo dho pa an; gubed gidwogo bot in; ento pe i dwogo botgi. Yeremia 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Kimiyo Jeremia ngec ni, ka omito waco i nying Lubanga, myero odwogo; ci i timo mano myero oyabo woko gin ma wel ki bot gin ma marac. Yore pa lok man nyutu ni gin ma marac gin jo ma pe myero odwogo i botgi. Ka i lok man, gityeko yaro ni obedo i kit me cwiny ocoyo, onongo onyutu ni tye keken.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Pe abedo i lwak pa jo mapobo, pe bene amoro; abedo keken pi cingi: pien ityeko opongo an ki cwiny marac. Yeremia 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Jeremía pe onongo obedo i "tyen pa jo ma kwero", pien obedo keken. Pe onongo myero odwogo bot jo marac, ma gin "tyen pa jo ma kwero". I higa 1863, Adventism ocako dwogo bot "tyen pa jo ma kwero" ka odwogo bot yore me timo pa Buk pa Lubanga ma nyiri pa Babilon tiyo kwede, me yweyo "abic ki aryo" pa Musa. Ento Jeremía tye ka waco mabeyo pi cawa me agiki maloyo kare pa Milerait. Ka jo ma tye i kono pa lagi ma otho giceto ki gineyo ni gitye i piny pa lami, pe myero gubed odwogo matwal bot jo ma ogamo pi otho gi i yo. Tyen eno twero dwogo bot Jeremía, ento en pe twero dwogo botgi.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Ento ka myero gi dwogo, myero bene gi gwoko cik ma Mose omiyo ma marwate te ki “kare abic aryo.” I Buk me “Revelation” apar acel, jo ma otho iye yoo, githo pi nino adek ki nusu, ma i porofeci en “gaya.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Man aye pingo ma cako dwoko kwo pa jo otho kityeko time ki lok ma timo ni coke orib kacel, ento kombedi pe gi kwo. Mito lok pa yar angwen, ma obedo lok me loro, me dwoko gi i lwak malit. Lok me acaki ma kelo gi kacel o aa ki "dwon."

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Poywuru cwiny pa jo na, poywuru cwiny pa jo na, Lubanga wunu owaco. Wacuru maber i cwiny pa Jerusalem, ka i kwacuru bot ne ni lweny pa ne otyeko, richo pa ne kigiweyo; pien ocwako i lwete pa Rwot marom aryo pi richo pa ne weng. Dwon pa ngat ma kwaco i caa: Yuburu yo pa Rwot; timuru i caa yo madwong ma atir pi Lubanga wa. Kabedo ma piny weng obicwalo malo, got weng ki bugu weng obidoko piny; yo ma ocok-ocok nobed atir, ka kabedo ma tek-tek nobed yot. Isaiah 40:1-4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Dwol o aa koa i thim, ma obedo alama pa yweyo me “kare abicaryo.” Dwol eno tye i thim, pien Ezekiel bene kicweyo ne i kot me lagi pa otho. En oyabo koa i kot keken, pe koa i kure.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Lwete pa Rwot obedo ikom an, ci ocwalo an woko i Roho pa Rwot, ci oketo an piny iye me boc ma opong ki chogo. Ezekiel 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Kabedo ma piny i tung got en thim pa nino adek ki aboro. Kwene pa dwon en ni: kec pa Jerusalem kityeko weyo, ki lweny pa iye kityeko tum. Kwene eno tye timo calo keto cim pa 144,000 ma kityeko yubu i cawa me agiki. Ento weyo me kec pa iye tye ki kube kwede me gamo mar aryo pi richo weng pa iye. Yore me dwoko peko ma Musa omiyo mito ni ginyutu pe ka i kecgi keken, ento ki kec pa kwaro gi. Ka gibitimo cik eno, kecgi bityeko weyo.

We will continue these truths in the next article.

Wa bi mede ki gin atir man i coc ma ceto anyim.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> En aye, Israel weng ogoyo cik pa in, ka giweko woko, wek pe gityeko winyo dwon pa in; ci kwer oobo bot wa, kacel ki lwak ma ki coyo iye i cik pa Moses, lacoo pa Lubanga, pien watimo marac bot en. En oketo tek lok pa en, ma owaco bot wa, ki bot jo ma giloko tam iwa, kun oketo bot wa tim marac madit; pien i bwo polo weng pe ki timo macalo gin ma otime i Jerusalem. Macalo ma ki coyo iye i cik pa Moses, tim marac weng man otyeko bino iwa; ento pe wacwalo lepwa i wang Rwot, Lubanga wa, wek wapuk ki balowa, ki ngeyo adwogi pa in. Daniel 9:11-13.

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