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

Buk pa Joel ki Kanisa pa Adventista me Nino Abiro pa Laodikia - Namba apar aboro

Number Eighteen

Namba Apar Aboro

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Wa tye ka paro Cik pa Abram, ki pe wa pwod walaro giko i lok me por pa Abram ma tye ki kube ma diret ki ginyen me acaki me buk pa Joel. Lok me por pa Abram ma owaco pi mwaka 400 me lony, kacel ki ma Paulo owaco pi mwaka 430, kelo kit me por ma maromo maber ki mwaka 1290 ma i Daniel 12:11. Por me mwaka 1290 ma i ginyen apar acel obedo kare me por Omega pa rek me mwaka 430 pa Abram ki Paulo. Atir man obedo giko acel i gin ma ki yabo i cawa me agiki, ma yaro ngat ma wic ber ki ngat marac.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Kacel ki poropheti me ‘omega’ me mwaka 430, obedo alama me ‘kicel angwen’ ma nyutu kare me temo pi lobo ma ogwoko jo ma Nyasaye oyerogi i lony. Pi Musa, en obedo Misri; ento pi jo 144,000 ma girwate wer me Musa, en histori me United States ki 1798 nyo i ‘cik me Sande’. United States, ma kityeko nyutu ne calo ‘beast me piny’ i Apokalipsi apar adek, ocako calo ‘lamb’ ci okato waco calo ‘dragon’. Yusufu, alama me ‘Lamb’, nyutu kare me kwe me tutwal i Misri, nyo dok ne obedo Farao manyen, ci lony ocake. Eyo, lobo ma gityeko tongo i kicel angwen, ma pi Musa obedo Misri, en United States. Jo ma odong gityeko tongo i ‘cik me Sande’, calo kit ma kinyutu en ki pebo ma otum i agiki pi Heberu ki remo i kong me bura gi, ci dok otum i agiki ki lobo me Misri i Yamo Mech. Yusufu ki Musa ginyutu Farao maber ki Farao marac; pi United States, i acaki en ‘lamb’, ci i agiki en ‘dragon’.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Poropheti pa Abramu me kwero i generesoni ma angwen waco ni giko me kare me temo tye ka wot pore pore; pien i kare ma Mosi opongo lok pa Abramu, pe keken giko me kare me temo otyeko pi Misri, ento kare onongo odong pi Amorita me opongo kopo pa kare me temo gi—inge Misri opongo kopo pa kare me temo. Yie me Red Sea pi Misri obedo calo Cik me Ceng Abicel pi United States; eka “lobo mo keken mukene i kom piny weng” bi “lubo cal” pa United States, macalo kit ma onongo nen i Amorita inge giko me kare me temo pa Misri dong otyeko.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Jo Amorait obedo acel i kabila apar ma ginyutu piny aa ki wang pi me Misri nyaka i wang pi me Babilon i singruok me Abram; ci jo Amorait, kamano, ginyutu calo kabilo me piny, ma kabila keken gityeko kare me temo gi calo kabilo, inyim cik me Ceng Abicel i United States. Jo Amorait gin kite me Bayibul ma nyutu tyeko lok me kot ma bino iwi piny, ci obedo i kwar adek ki i kwar angwen. Nam Rwed obedo kite ma nyutu tyeko kare me temo pi United States, ci jo Amorait ginyutu kabilo ma gityeko kare me temo gi dong dong nyaka kare me temo me dano tyeko woko. Pien kamano, jo Amorait obedo kite me kare me kec me cik me Ceng Abicel i Nam Rwed nyaka i kwanyo woko ma yamo me tung anyim kelo, ka yo me dwogo woko oyab pi jogi pa Lubanga.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Ento lok me poro pa Abram pe keken tye yaro “pokol me angwen” ikom United States calo Misira, kede ikom piny weng calo Amorita; ento, ma dit loyo, otero pokol pa jo pa Lubanga ma oyiko “Red Sea” bedo “pokol me angwen”. Ka wa kwanyo piny, gin ma wa twero kawo, ki i ngec me “pokol me angwen” i kare ma acel ikom kare adek i kit me Abram, dong wa bino poyo kare me aryo ki kare me adek me kica pa Abraham. Kare me aryo obedo Pot Karatac 17, ki kare me adek, obedo keken—Pot Karatac 22.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

I Daniel apar aryo, kityeko nyutu kare adek me lanen, ki gin weng nyutu cawa me lanen ma otumu i mwaka 1844. Kare adek magi kityeko yabo i kare me agiki, ki kare adek magi nyutu medo me ngec ma ocako ikom jo pa Lubanga i kare me agiki. Kirisito, macalo dichuo ma oyubo ki cal me lino, oketi anyim gin ma acel i kare adek magi me lanen i lok abiro; ci kun otimo kamano, orwate kwede lacam pa Buk me Nyuto apar, ma pe ocungi i wi pi, ento ocungi i wi piny ki i wi pi madongo.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Malaika ma an oneno ni ocungo i nyanja ki i lobo, oketo cing pa iye malo i polo; ki ocwako lagam i nying En ma bedo pi kare weng kacel, ma oyubo polo ki gin matye iye, ki lobo ki gin matye iye, ki nyanja ki gin matye iye, ni dok pe bed kare. Revelation 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

I lok me abiro me chapta apar aryo, dichwo ma obedo i lebo me lineni bene omako lagam i nying En ma tye ki kwo pi abada.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> An owinyo dichwo ma orwako leeni, ma obedo i wi pi me odo, ka omiyo malo tung pa lacoc kede tung pa lamal i polo, kede owaco me kwer, kede iye ma tye kwo nyaka kare weng, ni obed pi kare acel, kare aryo, ki abicel me kare; ka otyeko ogogo twero pa jo maleng, gin weng man bityeko. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Kinyute wa ki pume me Lamo ni rek acel me poropheti ma tye i buk pa Daniel kicako ne odoko i buk pa Revelation, ki ngec me Millerite en ni lok aryo man obedo rek ma rwate ikum Kristo. Kristo calo Malaika ma tye ki buk matin, ma nyutu agiki me tic ki cawa me poropheti i 1844 i buk pa Revelation; ki Kristo calo lacoo ma otyeko loyo lineni i buk pa Daniel, ma nyutu ni ka cik me Sunday i United States obino, gin weng me pire tek i vijon me agiki pa Daniel bi tyeko. I iye rek me gin maleng, ma obedo anyim ki opong i cik me Sunday, jo pa Lubanga gubed gicwerogi i but but pi kare ma dicwalo ki cal me 1260. Kare me cwerogi ma obedo anyim cik me Sunday kityeko tito ne i buk pa Revelation chapta apar acel, ka Moses ki Elijah gibalogi, ki gitye gi tho i yo pi ceng adek ki odiyo, ma en cal me 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

I rek abicel aryo, dano ma kitye ki yub me lineni onyuto ni ka yaro tekwone pa jo maleng otyeko nino adek ki abar, gin ma timo lworo ma obuwo ikom jo pa Lubanga i kare me agiki gibino tyeko. Watyeko giko coc ma oko ki tub lok pa Sister White ikom pot buk adek pa Sekaraia. Lok me acaki owaco ni, “Yab pa Sekaraia me Yosuwa ki Malaika tiyo ki teko mapat i rwom pa jo pa Lubanga i gin ma giko agiki me nino madit me kwanyo kwer.” I pot buk en, ki i tub lok pa Sister White ma Roho Maleng omiyo ikom pot buk en, jo 144,000 obedo “jo ma gicobo gi.” “Gin ma timo lworo” i yab me agiki pa Daniyel, ma gityeko gi ki cik me Sande, obedo “gin ma timo lworo” ma orwoto ki keto riyo pa jo pa Lubanga.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Pot Buk apar aryo me Daniel omiyo can ma kicimo 144,000 ki laciŋ i cawa me agiki. Can meno ki yaro ne ki kare adek me porofetik, ma gi tyeko ngeyo gi kacel ki gi cweyo gi calo ada i rek pa Millerite. Kare adek meno ki nyuto gi i nyig lok adek, ki gin ludong adek ma giko kongo kic me ada. Kic me ada kongo ki yo adek. Yo meno me adek ki yaro ne i rwom lok me cital abongwen (4–12), ki nyig lok adek ma nyuto kare me porofetik. Kare porofetik adek meno, ka gityeko luwo gi ki ngec me Millerite ma i piny, gikelone kare adek me cal ma kitero gi i rwate kwede ngec me Millerite, ento pe gitiyo kwede kit me kare.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Kare adek nonge iyi kany iye me coc pa Bayibul keken ma nyutu ‘yore me porofeci me kigengo — ci lacen kiyabo’, kacel ki coyo ma maleng me Bayibul pi yore me temo ma gin adek. Nyig lok 9 ma cako ki waco bot Daniyel ni ogengi buk ne, en aye nyig lok pire keken ma kiketo anyim kare adek; ci iyi nyig lok 9 meno yore me yweyo ma kitim woko ka adwogi kiyabo, kicoyo calo, ‘giyweyo maleng, gimiyo oyera, gi itemo.’ Kare adek iyi nyig lok adek gin ‘medo ngec’, ‘i kare me agiki’, ‘i nino me agiki’, ma ginyutu yore me temo me agiki ki gengo me agiki pi jo me lagano pa Lubanga. Lok me gin matime meno obedo kama kiketo anyim ‘gik ma lamal’ ma rur jo pa Lubanga i nino me agiki. Tim ber i kwano paragraf man doki.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Kare adek, ma i rek adek i tung rek abiro, gin nyutu wii me buk pa Daniel, ki wii ma kany nyutu en aye wii pa rek me porofesi ma i wang; en aye lok pa kit ma kidi “okolo” ki got, pe ki cing; en aye lok pa jo ma odongo. Rek ma i wang en nyutu i pot apar ki pot apar aryo, ki wii pa rek me porofesi ma i woko tye i rek ma agiki me pot apar acel, ki i rek ma acaki manok manok me pot apar aryo pa Daniel.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Kare adek meno bende gin kome me orumo ma opong me lawote me lagam pa Too Ulai ki Too Hiddekel, ki rek adek magi tye kagwoko kare me yer ma yaro orumo ma opong maber me yer me kare pa gonyo, ma keto Abram kede Paul calo lagam. Yesu, calo Dano ma kigobo i ceno me lineni, tye i rek abicel ka woto i wi pi. I rek apar acel, tye dwon aryo—ma bende en dwon pa Kirisito—, dong Abram kede Paul ojengo me nywako lagam. I rek apar ari, kimiyo yaro gin ma otime con me keto cungu pa jo pa Lubanga, pien jo (144,000) gin ma pe gilegore kwede nyako; ki gin ma pe ocako kwo gitero obed calo nyig lok pa nyera apar, ki kit maber i rek apar ari obedo i wi gin ma gicuro. Gin ma gicuro i nyig lok, ki ma “kigwoko maber,” gin gin ma ginywako ceno ma weko gi odonyo i yec, ka wang ot ki cego.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

I gire me abiro, Yesu tye ka woto i wi pi, ma kelo lego; ento Pita ocako geno, ocako woto kede pako Nyasaye; ento dungdung Pita obedo cal me nyutu dul aryo, ki pako onwongo dwogo bedo lego, ka kare me kobo tam pa en obino. Kare me acel ma nonge i gire me abiro, nyutu lok pa malaika me acel. Yesu tye i wi pi, cal me lego ki malaika me acel. Ci Yesu nyutu kare ma en bimyio jo ne pak madit mapwod pe obino kobo tam pa cik me Sande. Jami adek weng me malaika adek tye i gire me abiro, pien gire me abiro obedo me acel ikin gire adek ma nyutu malaika adek.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Goc apar acel kelo ‘keto aryo’, pien en obedo lami me Omega i kom dwon me Alfa pa Abram ki Paulo. Dwon gi ma kityeko keto aryo gicemo kacel me tero anyim lok pa lanabi me kare pa lagam, ki goc apar acel tyeko lok pa lanabi calo Omega, kun nyutu kare pa lanabi ma otyeko ki poto pa Babilon i mwaka 1798, kede mano obedo cal pa poto pa Babilon ka Mikael otur malo i kare me agiki. I goc apar acel watye ki keto aryo pa lanabi, ki kare ma tye calo poto pa Babilon aryo; kacel mano nyutu calo kwena pa malaika me aryo ma ogamo ni, “Babilon opoto, opoto.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Rek me abicel aryo obedo ngec pa malaika me acel, ki rek me apar acel obedo ngec pa malaika me aryo; ento rek me apar aryo—ma obedo Danyel 12×12 onyo Danyel 144—telo ikom poko pa jo tye ki ngec ki jo pe tye ki ngec, ma otimo iyie kit me yaro ma otum ki nyutu pa kit ngat i kare me keca me yaro. Rek me apar aryo obedo ngec pa malaika me adek, ma nyutu kit ma piny gityeko poko i dul aryo; ki rwate pa nyutu me woko pa malaika me adek ikom poko eni, en aye poko me iye pa malaika me adek ma kinyutu i rek me apar aryo. Rek me abicel aryo, apar acel ki apar aryo gin ngec pa malaika adek, kede rek gin lacer ma kikwanyo cing iye i cawa me agiki. Kwanyo cing pa rek adek man i cawa me agiki rwate ki Yab pa Yohana, gonyo me apar.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristo calo malaika madwong ma tek, kede Le me dul Yuda, i Pot Buk apar, okemo calo “le”, ci kemo pa En okelo luru abiro ma kigubo woko, macalo ma i Buk me Daniel, Pot Buk apar. Gin aye lok me coc ma gitye ki romo keken. Pien mano, kare adek i Pot Buk apar aryo, bene gin luru abiro me Buk me Nyutu pa Yohana, Pot Buk apar.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

"Seven thunders" obedo lok mukene keken me nyutu Kirisito macalo Alfa ki Omega. Pien lamal madwong pa "seven thunders" aye ni en nyutu "yubi-yubi pa gin ma otime" ma otime ki 1798 nyo i 1844; ma dong obiro dok time i "gin ma bino anyim," ma "bibi nyutu ki rwategi" i gin matime pa jo 144,000. Ka eni, "seven thunders" obedo alama pa Alfa ki Omega; ma en bende obedo cako ki agiki; acel me acaki ki acel me agiki; twolo ki Hekalu; kidi me tung-ot ki kidi me wi-ot—"seven thunders."

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Ler me kare adek ma ki yaro me alama i Daniel apar aryo myero orwate ki ler me ngurumo abiro, pien gin obedo rek porofetik acel keken. I kare me acel, Kristo ometo lwete aryo weng malo i polo, calo ma otimo ki lwete acel i Adyere apar. I Adyere apar, lwete pa En doko alama me giko me tic ki kare porofetik, kun nyutu loko woko ki kare me porofetik ma kipimo ki kare bot kare me porofetik kende. Lakub meno me cik madit me porofetik ma jo Miller gicoyo, kiyaro ne ki cal me loko madit ki ma atir bot ma me cwiny i kare me Kristo.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Aposto Paulo kicweyo malo me keto cik madwong me porofetik ma okube ki rek me porofetik pa jo ma kiyero. I cako pire tek pa Isirael me Roho, kiketo cik madwong me porofetik ma oyiko odoco kit agano pire keken. Cen i kare meno, bedo nyathi pa Abrahamu obedo ki yie, pe ki remo. Cik meno me porofetik kiceto i kabedo pire tek ki coc pa Paulo, ma i kit man otyeko bedo calo alama me Kristo i Apokalipsi boc apar, kun oyiko ki okato woko tic me porofetik pa kare i higa 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Cik me rwate pa Lubanga ki dano weng gityeko coyo ne ki olal me polo, kede boti pa Nuhu omiyo calo kare me cawa, me anyim ki me acaki pa pi madwong ma ocobo lobo, i cawa ma pe tye jo ma kiyero maber pi Lubanga. Lwongo pa Abraham ocoyo aloka madit ki ma mite i rwate me porobeta pa Lubanga ki dano weng. Cik me rwate ma kityeko timo ki Abraham ocoyo aloka madit i rek me lok me cawa pa cik me rwate; kacel gi man, ocoyo calo aloka madit ki i ma atir oko i me tipu i cawa pa Paulo, kacel ki ki i keto kare oko i pe keto kare i 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Lok madwong me acel i kit me rucu pa Lubanga ki dano obedo i Paca; lok madwong ma nenone obedo cik me gengo i yat me ngima, kede obedo bene lok i rwede—ki i ler pa Lamo dok obed cal pa dumi matime atir. Lok madwong ma oko mede i kit me rucu obedo pi madwong, ma Noa onyutu pire, calo Adam onyutu i lok madwong me acel. Ci lok bot jo ma kiyero ki Abram omiyo Mose otera, ma okello cik me janabi ni nino acel nyutu higa acel. Cik man obedo tye oko i 1844, ka bene obedo lok madwong mapat i kit me rucu. I kare madwong me kit me rucu pol kare obedo lok madwong i cik acel me Lok pa Lubanga ma janabi. Lok ma i kit me gin matime me 144,000 obedo ni Alfa Omega en Atir. Alfa ki Omega obedo cik ni agiki pol kare onyutu gi cako i Lok pa Lubanga. Ki lacen kwede cik man me Alfa ki Omega, tye yore adek pa leb Ibrani 'truth'.

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Poko madwong me poropes i kare me lok me con pa jo ma osigedo tye kinyutu tutwal i gin me con acel acel pa gamo madwong, kede i rek mukene pa ada. Lagil ma kityeko keto bot Eliakim i Yesaya 22:22 en aye lagil acel keken ma kityeko miyo bot Pita i Panium i Matayo 16. Lagil eni ma kityeko miyo bot Dul pa Filadelpia, ki William Miller aye ma kityeko miyo lagil ma omiyo ocube ki cik me ni ceng acel obedo calo iyom acel, ma Mose otyeko coyo i kare me lok me con pa Mose, ma otyeko nyuto cal ki lok me con pa jo Millerite. Kube pa Miller kwede poropes pa Mose ocweyo cal ki kube pa Paulo kwede poropes pa Abram. Ento pingo Miller pe myero ocube kwede Mose? Pien konyo me gwoko kwo pa Mose i bwot onongo ocube ki konyo me gwoko kwo pa Noa i bwot, pi tubo gamo aryo dok obedo acel. Poko me keto poropes ma cako ki Eden nyutu ni yaro wangi madwong me poropes i lok me con pa jo gamo me agiki—jo 144,000. Ageno ni poko madwong me poropes ocweyo cal ki dwon me polo 7, ma tye ki kube maber kwede kare abicel i Daniel, i ginyo 12; ki gin magi gineno keken ka kiketo cik pa Alfa ki Omega i keto me rek i rek ma tye i kit me tung abicel pa ada.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

I i lok me coc ma pire kulu anyim nyuto ni, “kare pe dok tye,” Khristo oketo anyim goro 7, ma, calo adieri me Daniel i mukato 12, gicabo cal. Gin ma cwalo lok pi dano ma tye ki law madwari, ma oyabo latego aryo malo i mukato 12, en yabo woko me buk pa Daniel; ento gin ma cwalo lok pi Khristo, Le pa Yuda, i Nyuto me Yabo i mukato 10, en cabo cal me goro 7. Dako White oketo kacel cabo cal me goro 7 ki cabo cal me buk pa Daniel.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Bang goro abicel man owaco dwon gi, kicwalo cik bot Yohana, calo ma kicwalo bot Daniel, ikom buk matin: "Keto lacim i gin ma goro abicel owaco." Gin man tye ikom gin ma bi time anyim, ma binyutu i yore pa gi. Poyo me Bibilia pa Seventh-day Adventist, volumu 7, pot 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

“Seven thunders” kityeko gitedo ki Revelation 10, ki Lamo pa Poropheti, kede ki mukato pa jo Millerite oo i 1840 dok i 1844, ma nwoyo time i mukato pa 144,000. I i lok acel man kigamo ni, “Ler ma pire tek ma omiyo John, ma ocaneno i ‘seven thunders’, ne obedo yaro me gin matime ma bin time i bwo kwena pa malaika acel ki aryo. Pe ne obedo maber pi dano me nongo ngec ikom gin man, pien myero geno gi obedo i temo. I yore pa Lubanga, adiera ma maber loyo weng ki ma obino i anyim bi poyogi.” Jo Millerite pe gineno ni gibin kube ki poko-cwiny aryo, pien peko me ngec migi kicweyo pi temo gi. Jo Millerite pe gigeno “adiera ma obino i anyim”; man nyutu ni pe giporo “loko madit me poropheti” i mukato pa singruok.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Ata ka ‘pe obedo maber tutwal pi’ jo Millerite ‘me ngeyo gin manen,’ jo 144,000 gitemo kwede histori acel keken; ento temgi pe obedo pi ngeyo marac i histori kun pe ki bal, ento pi pe ngeyo histori ma myero igene. Obedo tem acel keken, ento giyiko iye i tung acaki. John i Revelation apar, me acaki nyuto cal pa jo 144,000, ci me aryo, nyuto cal pa lutuwa pa jo Millerite pa lacar acel ki lacar aryo. Man gineno ka ineno ni kigimiyo John ngec con ni ka obino cam buk matidi, obino bedo ma rweny, ci lacen obino bedo macu. Pe obedo maber tutwal pi jo Millerite me ngeyo ngo ma mano nyuto, ento John nyuto cal pa jo ma gineno con ngo ma bino time ka jo Millerite ocam buk matidi.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> An acito bot malaika, aciwaco bot en ni, “Mii an buk matino.” En owaco bot an ni, “Kwany ne, kede icham woko; obi miyo tumbo me in obed marac, ento i wangi obedo mit calo asali.” An okwanyo buk matino ki lwete me malaika, acam woko; obedo i wangi an mit calo asali; en kacel ka apong ame acamo, tumbo me an obedo marac. Revelation 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Ki waco Yohana anyim pi tem ma marac ki maber ma i mwaka 1840 ci i 1844, lok me kare ma kiweyo atir i but apar. Tem eno, ma kiweyo atir maler tutwal i rek aboro ki apar, bende kinyutu ne maler atir i rek aryo ci i angwen.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> En tye ki i cingone buk matin ma oyabe; oketo tung me ladyo i wi nyanja, ki tung me lakono i wi piny. En okoko ki dwon madit, calo ka simba okoko; kacce otyeko okoko, kumu abiro ogamo dwonge gi. Kacce kumu abiro otyeko ogamo dwonge gi, an atye ka bino coyo; ento awinyo dwon ma aa ki polo ma owaco bot an ni, “Lor gin ma kumu abiro ogamo, ki pe i coyi gi.” Revelation 10:2-4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Seven thunders” nyutu “poko me gin ma bino time” ma bino time i kar pa malaika acel ki malaika aryo, kede boti “gin ma bino i anyim ma obine oyabo i yoregi.” “Seven thunders” nyutu ada ni lok me kit pa Millerites otim doki i lok me kit pa 144,000, ki ada ma kityabo woko i cawa me agiki i 1798 ki anyim, nyutu yabo me ada i cawa me agiki pa jo pa Lubanga. Yesu i Revelation 10 rom kwede Yesu i Daniel 12. I coc aryo magi, ciko ada ki yabo me ada me temo i cawa me agiki kityeko yaro piny.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Jo mogo romo waco ni Yesu tye ka waco i Nyig Lok abiro; ento bende waco ni Gabrieli tye ka waco bot Danieri i Nyig Lok apar acel ki apar aryo; ento bende twero nyutu ni Yesu tye ka waco i gin adek weng. I tung acel onyo tung mukene me dwe me lok man, en dwog pa Krisito ma tye ka waco kun Danieri, ki kare adek me porofeci i Pot Buk apar aryo gin lok pa Krisito; ci en oketo kare adek i yore me adier. Kare adek weng kityeko yiko gi woko, ma omiyo gi obed ranyisi acel me adek.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Rek abicel aryo tero lok ikom giko pa "wonders", nyutu tici me agiki pa Kristo i Ka Maleng mapire tek, ka En kwanyo woko richo pa 144,000 ki keto lacim i wi gi. Rek me acel nyutu "wonders", ci rek ma ogiko i kin rek adek bene nyutu "wonders" calo jo ma ogwedi pi kuro ki rwanyo poto cwiny me acel. Kare ma i tung nyutu dwoko woko cik pa jo piny i kare me goro madwong pa cik me Sande; ka bene nyutu kare ma kelo bot cik me Sande calo kare me yubu pi 144,000. Rek weng nyutu diret "gin ma bito" jo pa Danyel "i kare me agiki." Rek adek weng lok ikom kit yweyo pa 144,000. Kare me acel rwate ki kare me adek, ci kare ma i tung nyutu dwoko woko pa piny weng ka gi yaro bot Amagedon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Ka care adek eni bene obedo Seven Thunders, to but adek myero ginyutu “gin ma bi time anyim, ma bi [yaro] i ter megi,” kede “gin ma bi time anyim” bino rwate kwede “poko matek pa gin ma otiye i tung pa lacar me acel ki lacar me aryo” ikare pa 1840 dok i 1844. Tye ki adwogi mapol ma wot man okwano ma mapat atir ki ngiyo pa jo macako, ento adwogi weng magi rwate kwede ngiyo pa jo macako. Otye ki loko madit me lapeny ki ikare pa jo Millerites dok i kombedi. Cik me “nino pi higa” obedo amaro macon, ento tye mukene. Amaro pa loko madit me lapeny kityeko nyutu i kube ki Seven Thunders.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Ka kityeko owaco bot Yohana i rek agiki me chapta apar ni myero onyut lok pa laporofeta dok odoco—ma miyo ngec pire tek ni gin ma otime i chapta apar opore ki yore pa dul pa Millerite kacel ki jo 144,000—kityeko omiyo ne lati me pimo Templo; ento kityeko owaco ni owe woko bar me woko.

> 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.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Ka gipimo Ot pa Lubanga ka 1844 dong otyeko, kigamo bot Yohana ni obed weko jo ma pe Yahudi, ma kinyutu gi calo wang ot. Nyutu ma eni, i 1844, omiyo ngec ni Lubanga con coni oyer dako me nyom me muma manyen, ci kityeko golo lacer ikom dako me nyom pa En ki wang ot. Sister White tye piny piny ni wang ot kinyutu jo ma pe Yahudi, ci Ot pa Lubanga obedo jo pa Lubanga ma oyer; kwano keken karatac The Outer Court i buk The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yohana tye ka nyutu jo Millerite, ma i 1844 gityeko bedo jo ma Lubanga oyero. Kicweyo pat i tung jo Millerite, ma gityeko cono kwena ma chok ki yom, kede jo mukene i piny ma gikwano ni gin Kricitiani, ma kinyutu gi calo jo ma pe jo‑Yahudi.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Pire tek okete kacok ki 1840 dok obino i goyo cwiny piny ma acel, ki Hekalu otyeko i kare me waco ‘Midnight Cry’. Eka goyo cwiny piny madit obino, ki gityeko waco bot Yohana ni, “Cungi i pim, ento wek jo ma pe Yawudaya.” Yohana tye nyutu yabo pa hukumu, pi man Lamo Maleng otiye kwede pimo pa Yohana i lok me coc calo cal me Hukumu me Yenyo. Gin ma wa otyeko tero anyim ikom Yohana macalo cal me pimo rwate kwede neno pa Adventist ma pigin, ento i muvimenti man, obedo golo wot madongo i neno pa calo eni.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Kacel kwede ngeyo pa jo Millerite, wanongo angeyo ni i lok me con pa jo Millerite, macalo ma John onyuto iye i giko apar, bene nitie kwaro pa wot ma rwate ma bino bedo jo 144,000. Wanongo angeyo ni ka ikawo pim pa lok me con pa jo Millerite, ci iweko woko kare pa jo ma pe Yawudi, in iromo neno ot lamo pa Lubanga en keken ma John onongo tye ka pimo ne.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Wa onongo oneno ni porofesi acel me kare me mwaka 2520 otum i 1798, ki porofesi mukene otum i 1844; ci nyutu kare me mwaka piero angwen abicel ma i iye Kiristo oyubi tembel pa Millerite. Yohanna o nyutu ni lawang pa tembel obedo pi jo me lobo, ki tye 'kare pa jo me lobo' me porofesi.

> 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.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Kare” me Jentail tye i mapol, ki gin nyutu kare aryo ma i gin ma Israel me adada ki Israel me cwinya gityeko gicwako piny. Agiki me kicwako piny aryo—me Paganism ma oyube en, ki Papalism ma obino anyim—ogiko i 1798. Pe bot waci mo keken ma ngat twero waco, “kare me Jentail” ogiko i 1798, kwede bino pa Malaika me acel. Yohana ne myero ocakke pimo i 1798, pe con anyim. Kitwero keto o i gin matime me 1844; ka weko kare ma ogiko i 1798, man obedo weko paco, ki ka itimo mano iyaro yie 46 me kare ma temple me Millerite ogolone malo ki Lakwena me Lagam. Adwogi mapol ma rwate owuo ki keto man, ento an atye ka tic kwede calo yele me light ma mapat ki ngec pa pioneer; ento light man pe gikwanyo ki adwogi me atir ma pur, ento pe dong keto time.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Lok pa adier man onongo gineno mapwod pe 9/11, ento adada okete piny matek bang 9/11. Lok pa adier ikom Yohana ka opimo ot pa Lubanga pe kitwero ogol woko ki abwol abicel, pien en aye yore acel keken. Tye lok pa adier ikom keto i tic me “abwol abicel” ma onongo kigengo nyaka cawa ma “tic me lagam” me Daniel, cabe apar aryo, gityeko. Keto i tic me “abwol abicel” ma kigolo woko ki kido bang Julai 2023 rwate maber loyo, onyo twero waco ni mede ki rek adek me Daniel, cabe apar aryo, i kit ma pire tek.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Sista White tiyo ki lok "complement", pe lok "compliment", me cwiko rwom pa kitaap Daniel ki Revelation. "Complement", ma nyutu "miyo obed opong weng", obedo gin ma kitaap me poropheti aryo timo pi keken. "Seven Thunders", ka giyweyo i kitaap Daniel cwaka apar aryo i lacen July 2023, gimiyo wac ma iye obed opong weng. Gin ma yweyo "Seven Thunders" en prinsip me Alfa ki Omega kacel ki strakcha me Truth.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Cawa” pa jo ma pe Yahudi otyeko i 1798, ki en nyutu cawa aryo, acel acel me mwaka 1260, ka cing me pagani, ki lacen cing me Papa, giyiko piny ot me ler ki lwak. Ka wapimo ot pa Nyasaye, watye me weko piny panda pa ot; panda en ocwire i 1798, ento inyim 1844, cawa pe dong tye. Kombedi, mwaka 1260 nyutu ka cawa acel ma loke atir bot ot pa Nyasaye ki panda pa ot. Pi kite man, cok ki July 18, 2020 tyen i July 2023, yiko piny otyeko. Pimo ot pa Nyasaye kombedi, kacake ki goro abicel aryo ma nyutu yero yero pa gin ma otime i iye kwena pa malaika ma acel ki ma aryo, en tice ma kimiyo bot Jowani. “Tice wa madit” en me “cobo” kacel kwena pa malaika adek, kun en nyutu tice me laloc ma pe onwongo otime i rek pa kica ma con, ki pe tye ka timo pire tek keken kombedi. Ka waweko piny panda pa ot ma nyutu cawa pa jo ma pe Yahudi, dong weng wa weko piny mwaka 1260 me tyek pa Papa ma otyeko i cawa pa agiki i 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Ot pa Nyasaye ma ki yubo pi mwaka 46 i con pa Millerite nyutu ot pa Nyasaye ma ki yubo ki cako i July 2023, nyaka i kare mapat ki cik me Sande. Kit ma otime kono obedo kare me seven thunders "future events," ma "bi bedo", pe "romo bedo", "bi nyutu woko i itirogi."

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Ka wa yubu lok pa kare me malaika me acel ki pa malaika me aryo, wa nongo ni lok pa kare cako ki Con me Alpha, ki tyeko ki Con me Omega. Ka wa cany lam me yore me poro i lok pa kare me malaika me acel, kun cako i 1840 nyaka i April 19, 1844, gi lam me yore pa malaika me aryo ma obino i kare meno ki odongo nyaka obino pa malaika me adek i October 22, 1844—wa nongo kare aryo ma gin weng cako ki bino pa malaika, ki gin weng tyeko ki bino pa malaika. Lok pa kare ma bino ki malaika me acel nyaka i kare me malaika me aryo nyutu lok pa kare ma bino ki malaika me aryo nyaka i kare me malaika me adek.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Lunyodo me poro ni man tye keto ma atir onen i Alfa ki Omega pa keto man. Rek aryo marwate ma kiketo gi kacel, ki acaki ki agiki pa rek aryo weng nyutu bino pa malak. Eka, ka gikubgi, rek ikom rek, me bedo rek acel, acaki coyo alam me Keco Cwiny me Acel, ki agiki coyo alam me Keco Cwiny Madit. Lunyodo mukene onen i cikke pa Alfa ki Omega ma nyutu ni agiki obedo madit loyo acaki. Keco Cwiny me Alfa ma otum ki Keco Cwiny Madit me Omega nyutu twoke me matin ki me madit i Alfa ki Omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Ka wa cako i April 19, 1844 (bino pa malaika mar aryo ma kelo i bino pa malaika mar adek i October 22, 1844); ci wa cako bene rek mar aryo i August 11, 1840, ma otum i April 19, 1844, wanongo ni cobo cwiny pa April 19, 1844 obedo Alfa ki Omega pa rek me porofeti ma kityeko cweyo ki keto kacel rek me porofeti pa malaika mar acel ki pa malaika mar aryo.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

I agiki me kare, malaika 3 obino kede malaika 2; eno ranyiso 9/11 ki dwon aryo pa malaika madwong i Buk me Revelation chapta 18. Dwon aryo magi gin kwena pa malaika 2 ki pa malaika 3; ki malaika aryo magi orwate kacel i 22 October, 1844, ki gi dok orwate kacel ka lok aryo magi kikelo kacel rek i rek. Ka kikelo gi kacel i kit man, gin ranyiso lok me kweko cwinya ma acel dok i kweko cwinya madwong; ki cal me yo ma i tung lok man i cawa pa Millerites obedo diro me kema me Exeter, ka kany kit aryo pa jo me woro Lubanga otyeko nyutu, ma ranyiso lugo pa virjini ma pe ngec i lok me cal, ki kityeko moko cal me yo ma i tung ni calo lugo.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Keng abiro nyutu hitori me ngec me malaika me acel ki me aryo, ma kiromo kacel, rek iye rek, ma ci nyutu hitori aa ki yubu cwiny me acel i Yubu Cwiny madit i hitori me 144,000. Ng’eyo pi ngo ma hitori eno nyutu i porofesi rwate atata ki ngec ma kinyutu i Daniel apar aryo calo ma obedo kitye ki cing nyaka kare me agiki.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Wabimedo yeny man i coc ma bino, ento abi weko but pa yabe ma agiki pa Daniel, ma rwate keken ki cal pa Daniel me jo pa Lubanga i nino me agiki. I kit me cik me luongo mapwod ocako, i dirica acel nen ni Daniel obedo i dul me jo ma tye ki ngec i yabe. Gin ma oketo mapwod i yabe en cal pa Daniel macalo ngat ma tye ki ngec, ki dirica aboro me agiki weng gi rwate ki jo ma tye ki ngec i nino pier aryo.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> I omwaka me adek pa Kores, Rwot pa Peresia, lok ma kinyutu bot Daniel, ma nyinge kicoyo ni Belteshazzar, obedo ada; ento kare ma kiyiko obedo tutwal; kede onongo ongeyo lok en, kede onongo tye ki ngec me cital.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> I kare gin, an Daniel, abedo ka tuo cwiny i sabiiti adek ma opong woko. Pe acamo mere ma lamal; pe acamo nyama, pe anywo waini; pe abiye kwede mafuta mo keken, nyo sabiiti adek ma opong woko otyeko. I nino me apar angwen me dwe me acel, ka atye i boto olam madit, ma nying ne Hiddekel; ci aketo malo wangna, aneno, ci nen

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> Dano acel ma tye kobo law lineni, ma okumu ne ogoro ki gol ma ber tutwal me Uphaz: ringone bende obedo calo berili, kom wii ne calo kit me latingo, ki wangene calo lam me mac, ki lwetene ki tiendene ki rangi calo shaba ma kiyeyo maber, kede dwon pa lokone calo dwon me lwak mapol.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> An Daniel keken onongo aneno lok me neno; pien jo ma onongo tye ki an pe gineno lok me neno; ento goro madit ocopo i gi, kun gicuke me gicunge pire kene. Ka ma eni, an onongo ocwe keken, ka aneno lok me neno man madit, twero mo pe ocwe i an; pien rwom pa an onongo oloko i balo i an, ki pe ocwe ki twero mo keken.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Ento awinyo dwon pa lok pa en; ka awinyo dwon pa lok pa en, con abedo i nindo madwong, ki wiya ocoyo i piny. En aye, lwet acel ocwako an, omii abedo i ngolo ki i lwete. En owaco bot an ni,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> O Daniel, dano ma ki amaro tutwal, ngeyo lok ma an awaco bot in, ka bed anyim; pien kombedi kikwalo an bot in.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Ka osewaco wac man bot an, acungo ka arur. Ci en owaco bot an,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Pe ilworo, Daniel; pien ki nino me acel ma itero cwiny me in me nongo ngec, ci itur cwiny me in i wang Lubanga me in, onongo Lubanga owinyo lok me in, ci an abino pi lok me in. Ento ladit pa lobo Persia ocungi an pi nino abicel ki acel; ento, nen, Mikael, acel i ladit madwong, obino me kony an; ci abedo kany ki rwodi me Persia.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Kombedi, abino me mii in ngec ikom gin ma bi time bot jo ni i kare me agiki; pien kit me neno obedo pi nino mapol.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Kare en otyeko waco lok macalo mano bot an, acwalo wii i piny, kede abedo otum. Ci, nen, ngat acel ma calo kit nyith dano ocobo dwang an: eka ayawo dwang an, awaco, kede awaco bot en ma otung anyim an,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> O Rwot na, pien rweny man peko na obino i an, ki teko pe obedo i an. Pien nining ma latic pa rwot na man romo waco ki rwot na man?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> Ikom an, kombedi dong teko peke ocelo iye an, kwo bende peke ocelo iye an. Eka dok obino ngat acel ma calo dano, oketo cing i an, omiyo an teko, ci owaco ni,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Dano ma gi hero tutwal, pe i bayo: kuc obed ki in; bedo tek, ee, bedo tek. Ka en owaco bot an, an nongo amer, ci an owaco ni, Wek Rwot na owaco; pien in omera an. ...

> 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.

> Ento in, O Daniel, geng lok magi, ki ket cing i buk nyaka kare me agiki: jo mapol bi woto ka gidwogo, ki ngec bi medo.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Kare an Daniel oneno, iye, dano aryo mukene onongo tye; acel i tung man pa yoo me pi, ki acel i tung mukene pa yoo me pi. Ci dano acel owaco bot lacoo ma oyubo cal me lineni, ma ottye i wi pi pa yoo, “Cawa adi nyaka agiki pa gin ma pire tek man?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> An awinyo dano ma ogobo libuta me lineni, ma obedo i wi pi me doro; ka owoto malo lwete macoc ki lwete macek i polo, ci owaco kwer i nying En ma tye gi kwo pi kare ducu ni obedo pi kare acel, kare aryo, ki idwe me kare; ci ka dong otyeko yubu teko pa jo maleng, gin weng magi bino otumu.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Awinyo, ento pe anongo ngec; ci awaco, "Aii, Rwot na, ngo ma bi bedo tyeko pa gin man?"

> 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.

> En owaco ni, Wot i yoo ni, Daniel; pien lok magi gi loro ki gicim ki cing nyo i kare me agiki. Jo mapol gubedo gikwero, gubedo macol, gubedo gitet; ento jo marac gibitim marac; ki pe ngat mo i jo marac bi ngeyo; ento jo me ngec bi ngeyo.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Kede cak ki kare ma gibi kwanyo woko misango me nino keken, ki ka giketo tim marac ma tero leco, obed nino 1,290.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Obedo maber ngat ma kuro, ki ochopo i ceng 1,335.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Ento wot i yoo me yin paka agiki: pien ibi nino, ci ibi cung i pat me yin ikare me agiki. Daniel 10:1-18; 12:4-13.

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