Article

# The Hidden History of Verse Forty - Number One

Lok me mukato ma kipoko pa Rek 40 - Namba 1

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Yabo waci me janabi ma kigigo: Nino ma ogiko, Leona pa Yuda, ki tim ma agiki me Buk me Fweny

Author

Jeff Pippenger

Published

September 6, 2024

Formats

PDF
Word

In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

I Buk me Revelation chapta abicel, Layen pa dul me Yuda nyutu tung pa Kristo, calo en ma omedo loyo me loro ki yabo Lok pa Lubanga ki dwaro pa En. I mwaka 1989, mwaka 126 pire tek ki bwolo me 1863, Layen pa dul me Yuda oyabo woko ves abicel acel ma agiki i Buk me Daniel, chapta apar acel. Ves meno gicako ki otony me tho pa Papat i 1798, kede giketo lamal me kit ma otony pa Papat biro wonyo, kacel gi woto pire tek i otony me tho ma agiki pa Papat. Ves meno gicako kama gi tyeko iye; ki kwer pa Roma pa Papat.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Nyig coc abicel magi gicoko pi yubo me tuju ma kelo tho pa tul pa Paapa, kede kit ma kube me adek pa Joka, Lanyama, ki Lajwero marac kelo lobo bot Armageddon, ma i nyig 45 gi nyutu calo “i tung nyanja ki got me maleng ma rweny.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alfa ki Omega nyutu kit pa Krais ma kare ducu nyutu agiki ki acaki. Tuk me yubo pa 144,000 obedo tuk pa malaika me adek; en obedo tuk me agiki, ma onongo kigoyo cal pa iye i acaki, ma en aye tuk me Millerite pa malaika me acel ki me aryo. Tuk me Millerite ocako i kare me agiki i 1798, ma kany obedo ka rek 6 ma me agiki me Daniel 11 cako, kacel ki tuk ne ogiko i yabo me hukumu i October 22, 1844. Tuk pa 144,000 ogiko i cik me Sande i United States me Amerika.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

I acaki pa tic me kare me agiki i 1989, Le me dul pa Yuda okwanyo muhuri ma kiketo i lain aboro ma i agiki me Daniyel apar acel; kede i agiki pa tic man, keken mapir ki cik me Sunday, en okwanyo con ma kigengo me lain namba 40 me Daniyel apar acel. Lagam pa Sista White ikom kit pa Daniyel ma kiyweyo muhuri iye loke ikom yweyo muhuri ma i 1989, kede bene ikom yweyo muhuri ma ocako i Julai 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> Buk ma ki keto lacwe i iye pe obedo Buk pa Adyero, ento en obedo but acel me porofesi pa Daniel ma rwate ki nino me agiki. Kwon me Lubanga owaco ni, ‘Ento in, o Daniel, icwil lok magi, ki iketo lacwe i buk, nyo i kare me agiki: jo mapol bi woto i yin ki i anyim, ki ngec bimed’ (Daniel 12:4). Ka buk ki yabo, ki gamo wac ni, ‘Kare pe dong.’ (Nen Adyero 10:6.) Buk pa Daniel dong kityeko kwanyo lacwe i iye, ki Adyero ma Kiristo omiyo John myero obino bot jo weng ma bedo i piny. Kun ngec medo, lunywir myero oyubu me bedo keken i nino me agiki...

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> I kwena pa anjel ma acel, dano kikwanyo me yaro Lubanga, Lami wa, ma otyeko cweyo piny kacel ki gin weng ma nonge iye. Gi opako kit ma kiketo i dul Papasi, kun gigoyo piny cik pa Yehova; ento ngec i kom kit man obimedo. Kwene ma kiyero, buk 2, pot buk 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

But me buk me Daniel ma rwate ki cawa me agiki i 1989, obedo nyiriri abicel me agiki i diro apar acel; ka wot pa 144,000 obino i agiki me wotgi, but me buk me Daniel ma kityabo woko en aye histori ma kigobo me nyiriri 40, ma keto cal me histori me 1989 dok i cik me Sande i United States me Amerika. Histori ma kigobo me nyiriri 40 en aye histori pa 144,000. Janabi weng yubu ikom kare meno.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

I coc man, medo me ngeyo ma “obedo me yiko jo me ocungo i cawa me agiki,” tye calo yabo woko rek abicel me agiki i 1989, ki dok tye calo yabo woko lok marwate ma kicano me rek 40. I marwate aryo man pwony pa Lamo nyutu ni myero obed medo me ngeyo ikom twero pa Papa ki cik pa Sande. I cako ki i agiki pa wot pa jo 144,000 medo me ngeyo kelo tic me temo ma tye i tyen adek, macalo ki nyutu i Danieri apuk 12.

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

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

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Macalo ki tic weng me yubu maleng, keto adek ma Daniel oyaro kwede ka waco ni, “kikiyweyo, kikiweyo maleng, kitemo,” gin obedo cal me yoo me wilo piny pa cal pa Lubanga; dok i bang eno bino temo pa lok me poro ma pe otimo; ci i bang en dok bino temo ma adek ma nyuto piny kit pa dul aryo ma kicweyo, malubo ka gi akwako onyo gi loro woko medo me ngec ma kiyabo woko. I cako pa wot pa 144,000, keto adek nono obedo 11 September 2001; dok i bang en 18 July 2020; ci nono en “cik me Sande.” I tyeko pa wot acel acel man, keto adek en: July 2023; bino pa kwena me Midnight Cry; kede “cik me Sande.”

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Lok ma cweyo jo pa Lubanga pi gicung, ma gityeko yabo ki woko i July 2023, tye ki rek mapol me ada me porofesi, i tung rek gigi tye lagwok ma otho ma onyek pa Ezekiel i kabit adek apar abiro. Ezekiel miyo lok aryo. Lok acel omiyo lagwok dok orwate, ento pe otime nyaka lok aryo ka Isirayel ocung i wi cing calo jolweny madwong. Jonyutu aryo pa Kitap Adyere i kabit apar acel, gi ocung ka gin opong ki Lamo Maleng.

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

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

Ezekiel teaches the same truth.

Ezekiel opwonyo adiera macalo kamano.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> En owaco bot an ni, “Wod Dano, bed i twii, abiwaco bot in.” Roho odonyo iyie an ka owaco bot an, omiyo an obed i twii, omiyo an awinyo en ma owaco bot an. Ezekiel 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Ka Sister White owaco ni, 'ki medo pa ngec, jo myero giyubu me cung i cawa me agiki.' Medo pa ngec kimiyo nying ni 'mafuta' i lok me poro me nyiri apar ma pe gicako cwe, ki 'mafuta' tito 'kwena pa Laro pa Lubanga' kede bene 'Laro Maleng,' kacel kede 'karakta'.

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

I kom Julai 2023 ki cik me Sande ma obino cok coki, tye medo me ngec ma dwogo jo pa Lubanga i bedo, ki gipim. Gipim me nyutu ni gi tye ki “mafuta” pa lok ma ki yabu woko i kare eno. Gipim ka gi tye ki Roho Maleng i agulu mamegi, kede gipim ka gi tye ki kica ma kicene pi lakit pa Lubanga.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Kare me tem acel ma ocake i Julae 2023 ogonyo ki kare ma weko jo ma gitemo romo gamo onyo remb moo. Jogi ma gigamo, gicimo, ci dong gicwalo malo calo lacar i kare me cik me Sande ma ka bino cok. Jogi ma giremb moo, ginywako yubu matek.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Jo kandide meno gikweyo gi woko i nindo me cwiny i dwe me July 2023, ci giketo gi i yore me temo ma agiki, mapwod pe gicoko giko kare me keca pa gin keken. Yore me temo man kiketo iye i kit me temo me poropheti ma rwate ki yubo cal pa lewic, i kare ma jo kandide eni-eni gubed dok bino i kwo ci gubed yubo cal pa Kristo i iyegi. Kit me poropheti ma iye myero gicoko temo, obedo gin matime pa 1989 nyaka Cik me Sunday. Pe jo kandide meno otwero wang woko ki nindo me cwiny, omiyo Rwot oyee ni lok me bal odony.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> Lubanga bi yubu jo pa En; ka yo mukene obale, lok me yie marac bi donyo i tunggi, ma bi yweyo gi, opoko pur ki ngano. Rwot kwayo jo weng ma gene lokne wek gicwak ki nindo. Ler ma wel obino, ma rwate ki cawa man. En adok pa Buk pa Lubanga, ma tye coyo peko ma tye i tung wa keken. Ler man myero miyo wa donyo i kwano Buk pa Lubanga ki tek maber, kede tem ma matir loyo me yiko maber tyen me yie ma wamako. Lubanga mito ni yore weng ki tyen weng pa adok oyeny woko maber ki mede-gi, kacel ki kwayo ki kwero cham. Testimonies, volume 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and he allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Lanabi weng waco ikom nino me agiki; ka con, i nino magi me agiki, i Dwe July me 2023, Rwot otemo me “wayo cwiny” jo ne; ento temo ne pe olare, ci oweeyo ni rucwiny ma acel ikom cal me Rome i kit mukato pa Advent oyab doki calo ciko ikom ni agiki obedo i tung. Otimo man, kata obedo ni “kero ma wel” obino, ma rwate pi kare man. Kero ma obino i July 2023 en “adwogi me Bibul, ma nyutu goro ma tye kakare i wi wa.” Kero en myero odugo wa bot “pore maber me Bibul ci neno matek loyo ikom ter ma wa kongo.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Lok me con ma kiweko i mung me nyig lok 40 kityeko nyutu i nyig lok 10 dok i 15 i chapta 11 me Daniel, pien Alfa ki Omega onyutu agiki pa poropheti ma agiki pa Daniel, ki acake ne. Mapwod pe i 18 July 2020 ma oketo cwinya piny, Satan oketo rabolo ikom nyig lok 10 dok i 15, pien ongeyo ni acake me chapta obedo lagony me nyutu agiki me chapta. Eka kityeko cayo tami ma con pa nyig lok 14.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> "Pe tye gin mo ma janywaro madit woro loyo calo wa bino ngeyo maber kwac pa iye." The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Ki tem pa Satan me miyo bobo i kite ki bedo pa nyig lok meno, obedo piyo ni gin but ma pire tek i yore me temo ma kombedi tye yweyo jo me yero me bedo i tung ki 144,000. Sister White waco matek ni gin ma otime con ma kinyutu i Daniel apar acel, ma kityeko tum piri kare me agiki i 1798, ki dwoko odoco i nyig lok abicel ma agiki.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> Pe watye ki cawa me gudo. Cawa me peko tye anyim wa. Piny ocoyo wic ki lweny. Macok coki, jami me peko ma kiwaco kwede i poropesii bi time. Poropesii ma i Daniel 11 ocok ki macok en i opongo weng. Gin mapol me gin ma otime con i timumo poropesii man bi doko time doki. Manuscript Releases, number 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Agamo ni weng tarikh ma kiyuto i ves 1 tung 39, kicoyo doki i ves me 6 ma i agiki me chapta. An bende agamo ni tarikh me nino me agiki, ma en tarikh me tyeko kwer ma ocako i 22 October, 1844, kiyuto kwede kare aryo me porofeti ma makwongo. Kare me acel nyutu kwer ma ki tyeko i ot pa Lubanga, ci ki lubo ne ki kare mukene ma iye kwer ki tyeko pi jo ma tye i boko pa ot pa Lubanga. Kare me acel ocako i 1989, ki otyeko i cik me Sande i United States; ma eni loke cing me cako me kare me aryo, ma tyeko ka Michael ojemo, ki ka kare me kica pi dano otung woko. Tarikh ma kicobo i ves 40 bende ocako i 1989, ki otyeko i ves 41, ma eni aye cik me Sande i United States.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Man en gin ma otime acel keken calo ma tye i beres apar dok i beres apar abicel i chapta acel keken. Gin ma otime en rwate tutwal kede gin ma otime pa jo Millerite, ki cako i kare me agiki i higa 1798, dok i nino me 22 me dwe October, i higa 1844, ka kwaro ocako. Gin aryo ma otimegi rwate tutwal kede gin ma otime me lagam ma ocako i nywol pa Kiristo, ki otyeko i lacer.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Tariika ma ocako i 1989 tye ki kare me temo ma ocako i 11 September, 2001; kare meno kiloko rumb ne ki kare me temo ma ocako i 11 August, 1840, kacel ki kare me temo ma ocako i baptisma pa Kiristo. Yubo cal pa beast kiloko rumb ne ki rek mapol me tariika me poropheti. Acel i tung’ ki rumb meno pa kare acel pire keken en aye kare me keto ruc pa 144,000, ma ocako i 11 September, 2001, ka bi tyeko i cik me Sunday ma bino cokcok. Tariika ma okano pa cwak piero angwen romo bene kican ki rek me 22 October, 1844 paka i wiyamo me 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

October 22, 1844 obedo kare me bino pa malaika me adek. Macalo ka bino pa malaika me poropheti mo keken, obedo ki ngec ma kigeno ki chano, ento pe otime kamano; kede Millerism pa Filadelfia odok ne Millerism pa Laodikea, i anyim 1863, ka gimako nying Seventh-day Adventist ki cik kacako wot wot i lamwo pa goro wi nyo kombedi keken. Histori pa 1844 nyo 1863 nyutu gi ma giloro kwaco me bedo i tung ngat 144,000. Gin jo marac pa Daniel i sura apar aryo, lwak pa macoyo ma Jeremiya owaco, Sinagog pa Satan ma Yohana owaco, ki dako ma pe gi ngec ma Matayo owaco.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Ngec me kwer ma Kristo ojwako calo "abomination of desolation, spoken of by Daniel the prophet" obedo kwer me ruo con con, pi opoto ki yubo ma binen lubo iye. I mwaka 66 AD, ladit pa lweny pa Roma, Cestius, opuro woko kwer meno bot joKristo i cawa pa Roma me pagani. I cawa me acel, Japostol Paulo ocoyo kwer acel keken pi joKristo ma binedo i peko i cawa pa Roma pa Papa. Kwer pi jogwoko Sabiti me wuco ki i citi woko ki bedo i gweng obino i 1888, mwaka acel kwede Blair Bill, temo me acel me cako keto Sande calo Dite me Oywelo pa lobo weng. Blair Bill obedo kwer me ruo i puro lok ma Kristo owaco ikom "abomination of desolation" ma Daniel laloc owaco.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Macalo ki Cestius i omwaka 66 AD, Cik pa Blair kikwanyo woko ki twero pa Lubanga. Omwaka 1888 onyutu calo 11 September 2001, pien Sista White onyuto golo piny pa malaika me Kwena pa Yohana, chapta apar aboro, i gin matime aryo weng. Gamo me weko buru i kare me agiki ocako lubo twero i 11 September 2001. Kono, Cik pa Blair me 1888 onyutu calo Patriot Act me 2001. Malaika ma ogolo piny i 11 September 2001 ocoyo lok me gamo ma agiki i ves adek me acaki i Kwena pa Yohana, chapta apar aboro, ci lok me gamo ma agiki obedo bende lok me malaika me adek, ento lok ma ki yaro ki malaika me adek i chapta apar angwen pe obedo nyig me adada acel calo ma i chapta apar aboro. Lain ki lain, gin obedo lok me gamo acel keken.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Gin ma orumu me yiko woko, ma Daniyeli laparofeta owaco iye, en obedo alama ma Kristo omiyo me nyutu kare ma jo pa En onongo onego gipalo pi gwoko gi. En obedo lok me ciko, omio myero obedo lok me ciko me agiki, ento lok ma kicoyo iye pat kwede lok ma kinyutu i pot 14 ki i pot 18 me Buk me Nyutu. Lok me gin matime ma cako i coc 16 i Yeremiya 15, en aye kare me porofetika acel keken me lok me ciko ma temo. Obedo cako ka Yeremiya ocamo lok pa Lubanga; ci en time ka malak obote piny, calo ka obote ka ot madit me New York opoto piny.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Ka Yeremia owaco ni, “Ka ginongo lok pa in, acamo gi; kede lok pa in obedo bot an cwinyamer kede yweywe pa cwinya,” waci ne nyutu tem me acel pa Daniel i kom me chamo i chapita acel, kede Yohana i chapita apar pa Apokalip ma okawo buk ki i cing pa malaika ocamo. Camo lok cako ka malaika obino, kede ka malaika obino obedo poropheti me tem ma kigolo lacim ne. Ka malaika obino kare me tem me acel cako, kede otum ka kare me tem me aryo cako; ci ka Mikael ocungo, kare me tem me aryo otum.

When the angel arrives, the latter rain begins to fall.

Ka malaika obino, koth me agiki ocako oko.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Jo ma wot i yore macon pa Jeremia ginongo koth me agiki.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ma Ladit owaco ni: Un bed i yoo, ki inen, ki penjo pi yoo macon—ange tye yoo maber—ki wot iye, ki ubino nongo kuc pi cwinya wunu. Ento gin owaco ni, “Pe wabino wot iye.” Bene an aketo luyote i tung wunu, waco ni, “Winji dwon apila.” Ento gin owaco ni, “Pe wabino winji.” Yeremia 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

"Tarumbeta" ma "lagwok" gi miyo dwone en kwena pa Laodicea, ma Jones ki Waggoner giyaro i higa 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kwanyi matek, pe ituk; yaro dwoni macalo opuk, nyutu jo pa an pikgi, ki ot pa Jakobo balgi. Yesaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

I ceng 11 me dwe me September, mwaka 2001, ocako tic me keto gungu i wi jo 144,000. Ngec me ciko bot Laodicea opangone.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Ngec ma A. T. Jones ki E. J. Waggoner omiyo wa obedo ngec pa Lubanga ma bot kanisa pa Laodicea, kadong peko madit obedo bot dano mo keken ma yaro ni ogeno adwogi, ento pe nyiso bot jo mukene kome ler ma Lubanga omiyo. The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Ngec me ciko pa Laodicea obedo dwon me opuk pa jogwoko pa Yeremiya, ma Kanisa me Seventh-day Adventist pa Laodicea pe mito winyo. Obedo ngec me ciko me weko tauni me ceto i rwate pa gweng, i anyim pa cik me Sunday ma obino tutunu.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Lok ma an owaco kombedi ikom yore me poropheti mapol magi, obedo temo me cako ngwok mamegi me yaro, me pobo cwiny mamegi wek itemi ki adieri gin ma an atye ka coyo. Twero bedo ni kit ma pire tek pa cal pi liec ki cal pa liec obedo ni i cawa me agiki tye cweyo aryo me cal pa liec ki cal pi liec. Ma kwongo, i United States, ci lacen, i pinye me lobo weng.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Tye jami mukene me porofeti ma ki kube kwede cal bot le kacel ki cal pa le, ma myero wa keto gi maber ka wan mito yubo wa i kite me temo me porofeti pa cal man pa Ruma. But aryo ma dit tutwal i cawa me temo pa cal pa le (ma itwero nyutu ne ki lanyut mapol), en ni: cawa me keto lacim pa 144,000 tye i kare me temo pa cal pa le i United States me Amerika; ki eni ni kare me temo pa cal pa le i kacoke me lobo en kare ma nyithindo mapat pa Lubanga, ma pud tye i Babilon i cawa me cik me Sande (ma gicako kwede 321), kicoko gi i ot me dul.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Cal pa le marac nyutu kare me tem aryo mapore ma okube kacel, kede kare me tem aryo magi bene nyutu coko me agiki pa jo 144,000 i Revelation chapta 7, ci lwak madwong bene lubo ne i chapta keken eni.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation bows to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

I kare me Cik me Sande, United States ocwalo dwon calo draagon i ves apar acel me chapta apar adek me Apokalipisi. Enyodo ocako wot anyim me yubu piny weng me i lobo, kun owaco botgi ni gi myero bene gitimo kica pa anyama ma i lobo weng, calo ma United States otimo kombedi. Kare ma cako i Cik me Sande, ma kityeko yaro kwede Cik me Sande pa Constantine me 321, tyeko ka piny ma agiki opoko wi bot Roma pa Papa, ka kinyutu kwede Cik me Sande me 538; pien i chapta apar adek United States tye ki twero me kelo kica pa anyama i ngima ki miyo owaco. Kare man cako ki Cik me Sande me 321 ki tyeko ki Cik me Sande me 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

I higni 2001, Gavumenti pa United States ‘owaco’ Patriot Act obedo cik.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

Back to Articles