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# The Book of Daniel - Number One-Hundred and Thirty-One

Buk me Daniel - Namba 131

Unveiling the Prophetic Tapestry: Connecting the Dots from Revelation to Present Realities

Yabo Liba ma Kiyubo me Lanabi: Keto Rwate ki Nyuto bot Gin Matye Kombedi

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

I coc ma con wa nyutu ni Millerites gineno ni gi tye ka tim atir lapor pa nyako apar ma pe gitye ki rwate, ki Habakuku chapta 2, ki Ezekieli chapta 12, ves 21–28. Ves me Ezekieli nyiso ni ka lok pa lam maromo adek man gitim atir atir i cawa me agiki, “adwogi pa neno keken” bi otimo atir. Sister White bende owaco i kom gino man.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> I buk me Revelation, buk weng me Bible gidoko gin acel, ki gityeko kwede. Kany obedo ogolo tyeko pa buk me Daniel. Acel obedo lok me lanabi; mukene obedo ngec ma ki nyiso. Buk ma kikom pe obedo Revelation, ento obedo but me lok me lanabi pa Daniel ma kom kare me agiki. Malak omiyo cik, ‘Ento in, O Daniel, ilor lok, ki ikom buk, nyaka kare me agiki.’ Daniel 12:4. Acts of the Apostles, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Tong pa nyako apar odwoke tutwal kede lok ne weng i kare me keto cing pa 144,000, ma ocake i 11 September 2001, ki ogik ka ot kigengo i wi nyako ma pe gi ngec i cik me Ceng Acaali ma obino cok. I kare meno me kit pa gin ma con, adwogi pa neno weng ma kiyaro i waci ni, ‘Kitabu weng pa Baibul gibedo kacel ki gicuko,’ obed gineno.

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Wa tye ka golo kit me ngec i coc ma mukato, me yaro rek me gin mukato ma i woko ma kityeko yaro iye i rwom 40 pa Daniel 11, ma yaro gin mukato me politiki pa tig pa Republican pa le me piny. Gin mukato eno woto cing ki cing ki gin mukato me lamo pa tig pa Protestant ma atir pa le me piny. Wa tyeko nyutu rek porofetik manok ma gitamo kwede tig pa Republican pa le me piny, ci wa tye ka keto rek gica i kom gin mukato me porofetik ma ocake i cawa me agiki i 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Kare me porofeti pa le me lobo ma ocako i 1776, ma otum i kare me agiki i 1798, obedo rek ma wan mito ticogo me temo kelo rek weng ma kombedi tye ka nyutu teko gi, me gurogi i acel. Kare man tye ki cal me Alpha ki Omega, pien ocako kede otum ki tic me timo cik, ma en waco pa lwak.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> Wac pa piny obedo tic pa twero me cwalo cik ki twero me kot pa ne. The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Kit ma pire tek pa lagonyo me piny obedo waco ne. Cik madit pa United States obedo dokyumenti ma oa ki Lubanga ma oyabo yo pi twero me yaro i diini ki twero me puritiki, ci i timo kamano ocamo 'pii ma lamal' me kweko ma Rwodi pa Europe ki Kanisa Katoliki gi tic kede pi ceng mapol mapol.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Nyoka ocwalo pi ki wac ne calo pi ma opong weng kun dako, me omiyo pi ma opong weng olekone. Piny omiyo dako kony, piny oyabo wac ne, omel woko pi ma opong weng ma nyoka madit ocwalo ki wac ne. Revelation 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

I agiki me kare me twero pa le me piny calo piny me abicel i poropheti me Baibul, en bi waco dok; ento dong bi waco calo draagon, ki cungo cik me Sande.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Ki an oneno lewic mukene ma owuoko ki i piny; ki ne obedo ki lak aryo calo nyathi diel, ki ne owaco calo yoka madit. Nyutu pa Yohana 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Thuon pa lobo ocako obedo piny me namba 6 i mwaka 1798, ka teko pa Papasi kityeko kwanyo woko.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> Kare ma Papacy, ma kityeko kwanyo woko twero ne, kityeko rone me weko yubu, Yohana oneno twero manyen ma obuto, me dwogo dwon pa darakon, ki cano anyim tic acel ma kica ki ma kwero Nying Lubanga. Twero man, ma dong en agiki me lwenyo bot Kanisa ki cik pa Lubanga, kityeko yaro ne ki calo lwor ma tye ki ring’o calo pa nyare die. Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

I mwaka 1798, ka twero pa Papa onongo okwano bal marac ma kelo tho, United States onongo owaco; ci, macalo kit ma pire kene kwede Alfa ki Omega, waco i acaki onongo onyutu anyim waco i agiki. ‘Alien and Sedition Acts’ giwaco gi odoko cik i 1798, ka nyutu anyim cik ma kiketo i tic i agiki, ma cwalo ikom donyo i lobo ma pe tye ki cik, ki ikom kit me nywako kwena.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Kare ma wa paro, ki 1776 dok i 1798, tye ki coc me nying “Alpha ki Omega”, pien onyutu “waco” me Declaration of Independence i acaki, ma nyutu calo Alien and Sedition Acts me 1798. I anyomo me kare meno, ineno Constitution of the United States. Kare eni miyo nyutu me porofeti pa ludito me “le me piny”, pien ocako waco calo “lamb”, ento agiki pa kare obedo ki cikke ma nyutu “dragon”. Ento calo kare mapol, acaki ki agiki me gin rwate ki gik ma gigamo. Alama me yoo me acaki me kare onen i alama me yoo me agiki, ci alama me yoo me anyomo obedo Constitution of the United States, ma ki yee ne ki lobo APAR ADEK. Lok me Hebru “truth” kicweyo ne ki “letter” me acaki, ma lubo ne “letter” me APAR ADEK, ma lubo ne “letter” me agiki me “alphabet” me Hebru.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Kare ma watamo kombedi tye ki lanycec pa “Acel ki Agiki”, ma En aye Adier. Kare eni tito kare ma kelo bot cako me twero pa lec me piny calo dugu pa rwot ma namba 6 i porosi me Bibul; ci tito bene kare ma kelo bot agiki me twero pa lec me piny calo dugu pa rwot ma namba 6 i porosi me Bibul. Kare eno ocake i kare me agiki i 1989. Kare me 1776-1798 myero kicoko i kom kare me 1989 okato i cik me Sunday ma dong tye ka bino piri, i cawa ma lec me piny waco calo dragon, macalo kiyubu ne ki Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Obedo ber tutwal wa med ada mukene me lanabi i kwan wa. Ada eno obedo but acel i "Cawa me Agiki", macalo cal ma wot wot giweyo iye. Laodicean Adventism romo ngeyo maber ni 1798 obedo "Cawa me Agiki", ento ngecgi wot wot otum kany, pien pe gitye ki ngec ni rek mo keken me dwoko kit rwate ki rek mukene me dwoko kit. Rek weng me dwoko kit cako ki "Cawa me Agiki".

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Mose onongo obedo limo me Kristo, kede Mose pire keken owaco pore atir gin man, kede Pita ogamo ne i Buk me Tic pa Apostol.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Rwot Lubanga megi obinyero botu janabi ki i tung i megi, ki i owete megi, calo an; bot en winjuru. Deuteronomy 18:15.

Jesus was to be “like unto” Moses.

Onongo Yesu myero obed "calo" Moses.

> And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

> Kombedi, owadwa, an angeyo ni pi ngec ma pe, un otimo man, calo ma ruwodi wun bene otimo. Ento gin ma Lubanga con okwaco gi ki dho lanen maleŋ weng, ni Kristo myero ojwiko peko, en otyeko gigi. Kaa dong, lu lok cwiny, ka lu dok bot Lubanga, pi wek peko wun oyweyo woko, ka cawa me yweyo cwiny bi aa ki wang Rwot; en bi cwalo Yesu Kristo, ma con ki yubo bot wun: ma polo myero oywako nyaka cawa me dwogo jami weng i kitgi, ma Lubanga okwaco ki dho lanen maleŋ weng cokki ka piny ocake. Pien Mose adyere owaco bot kwaro wa ni, ‘Rwot Lubanga wun bi kelo irii lanen ki ii owadgi wun, macalo an; en aye myero i winyo i gin weng gini ma bi waco bot wun.’ Kadi obedo ni, ngat weng ma pe bi winyo lanen en, bi kwanyo woko ki i tung jo. Ee, kede lanen weng, acake ki Samweli kede joma obino i cogo pire, gin weng ma owaco, gi bene ocwalo con pi cawa man. Acts 3:17-24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Kare me agiki i lok me kwo pa Mose obedo kare me nywal pa en, ki nywal man onongo obed cal me nywal pa Kristo. I kare me nywal pa Kristo ki pa Mose, ngec omedo madwong me temo jo ma tye i kare mane. Ngec me nywalgi aryo omiyo teko pa nino madwong me Misri ki me Loma otemo nwoyo joma kikobo i poropesia. Jogi me gwoko rweny i got, ki joma ngecgi tye madwong ma oaa ki tung me wang ceng, gi nyutu jo ma onongo ngeyo medo me ngec i kare me agiki.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Gin ma pol pe gineno en ni, tye alama aryo i cawa me agiki. Pe Mose keken ni onywolo; ento i higa adek ma con, owad mamege Aron bende onywolo. Dwe abicel ma con i nywol pa Kristo, kazin mamege Yohana bende onywolo. Higa 1798 obedo igeno ma pol pa 'cawa me agiki', ci i higa 1798 le (twero me polotiki) ma dako malaya ocoyo iye i kare me otilo ogiko kwo, ci i higa acel ma lacen, 'dako' ma ocoyo le eno bende otho.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

I mwaka 1989, obedo Purezidenti ariyo. Reagan onongo loyo nyaka cako tero manyen i 1989, ci kono Bush ma acel ocako loyo. Agiki pa mwaka 1,260 onongo kityeko nyuto ne ki mwaka 70 me bedo i cing i Babulon, ci ka Jenerali Cyrus, nefyuu pa Darius, okwo Belshazzar i nino me cayo, Darius onongo obedo rwot atir. Darius ki Cyrus ginyutu alama ariyo pa kare ne me agiki.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Rwom me nabi i bot Moses ki Aaron, John ki Yesu, Darius ki Cyrus, kom pa Paapa ki Paapa, ki Reagan ki Bush, gin weng obedo koc me le me nabi ka gikwano gi ki yo ma atir. Gin ma wan yero kany, obedo ni John, dul pa Yesu, obedo dwol i pat, ma onongo oketo calo i Aaron, owad pa Moses, ma odonyo i pat me doyo ki Moses me obedo dwol pa en.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

I kare me higa 30 ma i anyim ywayo mo pa Kristo, kacel ki higa 30 ma i anyim bino pa Antikristo, tye alama me yoo ma yaro 'dwon'. Pi Kristo, en obedo dwon pa Yohana ma tye kwayo i cogo. I higa 533 Justinian oyubo cik ma yaro Antikristo calo ngat ma yiko jo ma tye i bal me adero, kacel ki lawi pa Kanisa. Cik pa Justinian obedo 'dwon' ma oyiko yo pi 'cik' me Sande i Kaunsil pa Orleans i higa 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Dul me jolweny pa Jenerali Cyrus obedo dwon ma nyuto ni Darius tye ka rwate loro Babylon.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

> Bino pa jo lweny pa Cyrus i anyim bur pa Babilon obedo bot Jo-Yahudi alama ni kweyo-gi woko ki i gam obino macok. Pi higa maloyo mia acel mapwod pe onywolo Cyrus, Kwena pa Lubanga ocoyo nyinge peka, kede omiyo kiketo i coc tic ma atir ma onongo obino timo i mako poto pa Babilon ki pe gineno, kede i yiko yo pi weko woko lutino pa kagamo. Ki kom Isaya, lok otyeko waco woko:

> “‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

> ‘Waco pa Rwot ni bot en ma k’ilubo iye mo, bot Cyrus, ma an ako tung acela ne, me loyo oganda i wie iye; ... me yabo i wie ne lawote ma dog aryo; ki lawote pe gibicago; Abi wot i wie in, ka abi yubo yo ma opur obed atir: Abi buto but lawote me shaba, ka abi cero i wi kom me chuma: ka abi miyi lonyo me mung, ki lonyo ma kicano i kabedo ma pe gin neno, pi i ngeyo ni an, Rwot, ma alwongo in ki nying in, an Lubanga pa Israel.’ Yesaya 45:1-3. Lanabi ki Rwodi, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Ka kicono ni en ngat aryo ma gicoyo waci onyo alama me yoo aryo, ma pire tekgi kiketo kwede ‘cawa pa agiki’ ma lamaloc, ento bene kicono ni acel i alama me yoo aryo obedo cal me miyo nying, onyo gamo, onyo cege pi gin matwal ma tye kabino. Aaron, John, Cyrus ki Justinian, gin alama me yoo ma obedo anyim cawa pa agiki. Cawa pa agiki i 1798 en agiki pa kare ma kicoyo ki 1776 dok i 1798. Alama me yoo ma i dyer pa gin matwal meno en dwon ma kwayo i butura pi gin matwal ma tye kabino. Gin matwal meno ocako ki buk ma ojuko woko tito me twero pa keken pa rwot onyo pa Popu, ki opoto ki buk ma omiyo cal pa kit pa ngat ma rwako twero pa keken. Buk ma i dyer omiyo cal pa ‘cege’ pi gin matwal ma tye kabino, ki cege ne en ni Katiba pa United States bi giro woko i agiki pa gin matwal.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Rek pa kit ma gin otime con ocako mede i 1989, ki ogiko i Cik me Sunday ka lagam me cego ma obino ki i tim atura i 1789, ma cawa mia aryo okato anyim, gikwero woko. 1989 obedo kare me agiki i agiki pa lok 40, ki orwate ki kare me agiki i 1798. 1989 orwate ki 1776, ki Cik me Sunday omiyo cal me 1798. I tung pa kit ma gin otime con, kama timo me neno keken ocopo, kit ma ocako i Dwe me September 11, 2001, ma mede nyo i tyen pa lagam me cego i 1789, ocopo, ki giminjo woko Cik me Lobo. Myero obed alama me yoo i tung, pien Lubanga pe oloko mo keken. Alama ma i tung obedo nyutu me cego pi kit me poropes ma ocako i Cik me Sunday ma cok cani obino.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

1989 nyutu kare pa agiki i verse 40 ma kelo i cik me Sunday i verse 41. Lok me kica ma obino lacen ki kare pa agiki, ento anyim cik me Sunday, obino i 11 September, 2001. En kica ni, i agiki pa kare meno me kit matime con, Kec adek ma obino i 11 September, 2001, ma gengo ne pe ki cawa, dok bi lwenyo ka pe kigeno, ci bur ma tye i alufu bi balo. Ka balo meno obino, Satan bi cako tic ne ma kican, ki tic meno bi cako i cik me Sunday ma obino cokcoki.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> Kace onongo jo pa Lubanga tye ki ngec pa golo piny ma tye ka bino ikom kabedo madongo mapol, ma kombedi dong gilekore weng bot yweyo kidi! Ento jo mapol ma myero gilimo lok me ada, gitye ka yubu ki tero bal i owadogi. Ka twero pa Lubanga me dwoko cwiny obino ikom wic pa dano, bino bedo aloka ma yero atir. Dano pe bin bedo ki mit me yubu ki kwanyo piny. Pe gubed i kama me gengo can me nyuto bot lobo. Nyutu balgi, yubu gi, bi juko. Teko pa Lanen tye ka coko lweny. Lweny ma tek tye anyim wa. Piruru kacel, owadwa ki mitu, piruru kacel. Yume ki Kristo. ‘Pe uwaco ni, “Kacel me luloc!”; pe ubwolo calo ma gi bwolo, pe udugu. Pakwuru Rwot pa jolweny weng; wek en obed bwoli mamegi, ki wek en obed itwal mamegi. En binyomo ot me kuc; ento binyomo kidi me pot-gi ki laki me orumo i ot aryo pa Isirayel, gin ki lac pi jo ma bedo i Yerusalem. Jo mapol iyie gipoto, girobo, gipap, gikweyo i lac, gikano.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Piny obedo tiyata. Latic me tiyata, jo ma tye iye, tye ka yubu ticegi me timo i diraama madit ma agiki. Lubanga pe dong nen. I bot jo mapol me dano, pe tye rwate; ka keken ka gi rwato pire kene me pwoyo pango me cwinygi keken. Lubanga tye ka nen. Pango pa En ikom jo pa En ma giwero obi pwoyo. Piny pe kicwalo i lwete pa dano; ento Lubanga tye ka weko jami me ruk-ruok ki pe-kwec me bedo ki twero pi kare manok. Twero ma ki piny tye ka katic me kelo siin madit ma agiki i diraama,—Satan obino calo Kirisito, ki katic ki bwongo weng me pe-kica i bot jo ma gibedo ka rwat-pire-kene i dul me mwoc. Jogi ma gimiyo cwinygi i mito me rwato-pire-kene tye ka pwoyo pango pa ladok. Adwogi obi lubo lamone.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> Golo cik dong odonyo macego i cing. Piny opong ki rukruok, ki luor madit obi i wi dano i cawa manok. Agiki tye macego tutwal. Wan ma wa ngene adiera myero wa yubu wa pi gin ma obi pobore i piny i cawa manok calo lapolo cwinya madit ma cwaho tutwal. Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Ngec me ciko ma kicoyo calo ki cako Konsitituson i 1789, en aye ngec me ciko pa Malaika me adek, madok cen i Kadesh me aryo, ka cako tic me mako cal i wi 144,000. Ngec me ciko meno en aye ngec me ciko pa dwon me acel me Kitap Revelation, kapita 18, ki pe keken ot ma dit tutwal pa New York City opoto piny i cawa ne, ento bene kome atir pa Konsitituson owalok woko. Konsitituson kikwero ne, ki kitet gi i cik me Engilani, ma kit ma atir pa ne romo yiko cane maber calo, “Ngat obedo pe labalo, nyaka ki nyutu ni obalo.” Konsitituson kikwero pi kwanyo woko gin ma gikwango ni “Cik me Roma,” ma kit ma atir pa ne romo yiko cane maber calo, “Ngat obalo, nyaka ki nyutu ni pe obalo.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Ngec me gengo ma obino ki i Wilderness i 1789, ma kiketo calo ki Constitution, tye calo ngec me gengo me September 11, 2001; ki pe keken, ot ma obaro ki mac oketo kite i history man ki opongo atir, ento keto cik (speaking) me Patriot Act bende tye calo ngec me gengo.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) onongo kicweyo ne i Kongres pa United States cokcoki lacen ki tic me terrorism ma otime i September 11, 2001. Bil onongo kicweyo ne i House of Representatives i October 23, 2001, ki i Senate i October 24, 2001. President George W. Bush otyeko oketo cing ne i cik i October 26, 2001. Patriot Act onongo bedo me medo twero pa Gavumenti me yeny ki gengo tic me terrorism, ka medo dok twero me neno neno ki gwoko cik; ci en okweyo woko lok mukwongo ki me gang pa cik me Engilis ma nyutu ni dano obedo pe ki bal nyaka ki nyutu ni obedo ki bal. Jo madong gi twero maloyo i Gavumenti pud kitingo kwede kombedi me walworo yore me timo cik ma atir, mungo pa dano, ki kero matir.

We will continue this study in our next article.

Wa bi medo kwano man i coc wa ma bino.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> Kit ma wan tye kede ngo i cawa man ma kelo luu ki bedo ma malu? Oyoo, lamal mede atir i cawa, hipokirisi, ribo ki kwena, hera me yweyo cing, piwot ki limo, ki kwayo bedo ma tye malo loyo! Gin abalo magi ducu obur wii wa, kun ma gin ma pe kato kare pe wanyutu. Pe wa myero wakwed Buk pa Lubanga, wek wa ngene kabedo ma wa tye kwede i wire pa lobo man? Pe wa myero wabed jo ngec ikom tic ma tye ka itimo pi wa i cawa man, ki kabedo ma wa, calo jobalo, myero wacobo kun tic me golo kica tye ka mii anyim? Ka wamaro kwaro pa cwinya wa, myero walok kit wa ki lok ma tek. Myero wakwayo Rwot ki lok cwiny ma kare; myero, ki cwiny ma opur matek, wamego balwa, wek oyweyo gi woko.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> Wa myero pe dong wabed i piny ma kijwaro. Wa tye ka ceto oywak bot tyeko pa kare me temo wa. Wek ngat mo keken openy, ‘An atye nining i wang Lubanga?’ Pe wa ngeyo kare nining ma oywak, ma Kirisito romo waco nyingwa i lapo wuge, ki lapok tic wa romo otam agiki. Gin nining, o, nining obedo tam magi! Nyingwa gi bi keto i iye ki joma atir, onyo nyingwa gi bi keto i iye ki joma rac?

> “Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

> Wek kanisa ocung piny, kede odwoko chuny i anyim Lubanga pi dwogo cen pa en. Wek ogwoke onino woko, kede mi opuk owaco dwon ma atir. En aye ngec me cobo ma atir ma wa myero wapango. Lubanga ciko latic pa en, ‘Waci madwong, pe iweyo, yar malo dwoni calo opuk, kede nyutu jo me an balgi, kede ot pa Jakobo balgi.’ Myero winye pa jo omaki; ka pe twero timo man, tice weng obedo pe ki ber; kadi ka malaika acel pa polo obino piny owaco botgi, lok pa en pe bitimo ber ma loyo mapat ki ka otye waco i winye macol me tho. Myero kanisa onino woko me tic. Tipu pa Lubanga pe twero donyo nyaka en oyik yo. Myero obed yenyo me chuny ma piri tek. Myero obed lamo me kacel, ma pe ki weko, kede, ki yie, me cano yubu pa Lubanga. Pe myero obed keto kom ki cal me bon, calo kare me con; ento myero obed ngweco piny ma piri tek i chuny. Pe watye ki adwogi me woyo wa keken onyo me yaro wa malo. Myero wanngweco piny i tung madongo pa Lubanga. En obineno me konyo kede kumi jo ma tye ka yenyo atir.

> “The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

> Tic tye i anyim wa; wabit cako timo ne? Myero watim tic ki ororo; myero wa wot maber i anyim. Myero wa bedo ka yubu pi nino madwong pa Rwot. Pe watye ki cawa me lwenyo, pe tye cawa me bedo ka timo gin me cwiny keken. Piny myero omii kica. Ango ma wa tye ka timo, calo ngat acel acel, me kelo lamac i anyim jo mukene? Lubanga o weko ngat acel acel ki tic pa iye; ngat weng tye ki dul me timo, pe watwero weko tic man, pien ka wa weko, obedo goro bot kwo me cwinya wa.

> “O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

> O owadwa, ubino kuro Tipu Maleng, ka u miyo obed owoto woko? Ubino gengo Lakony ma ogwedhi, pien pe u tye ki yaro pi bedo pa iye? Ubino weko cwinyo me dano ogoro woko labongo ngec me adwogi, pien u hero bedo i kuc maber cok coki ma omiyo pe u mito cwako nyutu ma Yesu onywako pi wun? Wacungo ki nino. “Bedu con, bedu ka i kengi; pien laworo mamegi Setani, calo leona ma tye ka cwiyo, tye ka woto, tye ka yenyo ngat ma obino mino.” Review and Herald, March 22, 1887.

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