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

Buk pa Daniel - Namba 135

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Dwon me janabi i higa 1776, 1789, ki 1798: me acaki pi keto rwate pa 144,000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Rek pa 1776, 1789 ki 1798 nyutu rek pa keto alama bot jo 144,000. I cawa acel acel magi, le me piny owaco. Alama me yore adek, ma ki nyutu ki cal i kare adek ma le me piny owaco, gigoro otuk kacel ki dwogi adek pa Kristo i September 11, 2001, i July 2023, kacel ki cik me Sunday ma bino cok coki.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> An ne abedo i Jwii i nino pa Rwot, kede ne awinyo dwon madwong i tung an, macalo dwon piriit. Revelation 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Alama me dwon adek meno, acel acel gi nyutu bedo ma tye ka medo i “goyo dwon” pa goro ma 3, ma bende obedo opuk me ciko ma 7; kede ni, opuk obedo dwon.

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

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

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Dwon me tyen pa Protestant i ceng 11 me dwe September, mwaka 2001, obedo dwon pa lalar ma gilwongo Adventism pa Laodicea me dwogo i yore macon pa Jeremiah; ento dul pa jo yaro gikano wot iye.

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

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

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Dwol pa Julai, 2023, obedo dwogo cwak pa tic pa Future for America, ma kop i kare me goyo cwinya ma acel i 18 Julai, 2020, otye pe waco. Macalo ka puk me waco pa John me bino oyom pa Mesiya, kede puk me waco pa Justinian me bino oyom pa Antikristo, Future for America oneno ni anyim pa America bi loke matwal i kare me cik me Sande ma obi oyom, kede i woco turupet me abiriyo i alama pa yoo meno. Dwol pa ngat acel ma waco ki dwol madwong i thim, obedo dwol pa Julai, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Dwoni mar aryo me Buk me Yelema chapta apar aboro kiyarone i cik pa Sande ma tye ka bino cok, ikare ma beast pa piny tye ka waco calo dragon. I kare en “the donkey” kikoyo ne pi kare adek, ci dong “the donkey” biwaco. “The donkey” onongo kikoyo ne cok conyo me September 11, 2001, kacel ki me October 7, 2023, ci dong kibikoyone doki i cik pa Sande ma tye ka bino cok, kany ma obiwaco. I lagam pa Balaam, malaika onongo ojuko ne ki yo woko, ci malaika eno nyutu malaika angwen ma kimiyo gi cik me gwoko yamo angwen pa Islam; ento i cik pa Sande “the donkey” pa Islam biwaco ki dwon me trumpet ma me abiro, ma bende obedo “woe” me adek.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Kany aye ma neno pa Islam, ma osigedo ki 18 July 2020, owaco; pien ci dong pe obicen sigedo. Tye dwon mapol ikare me cimo pa 144,000, ci kare meno obedo tung cen ikom rwom pa Lubanga ma timo pire kene, ma obi cako i cik me Sande ma dong obino lacen. Rwom pa Lubanga ma timo pire kene kimego calo malaika 7, tye ki bakuli 7. Kare meno cako ki kicweyo Tipu Maleng piny, ci kimego calo dwogo pa Pentekoti, ka Tipu Maleng ocweyo piny, ci leb me mac omiyo cawa ikom gin meno. I kare meno, kicweyo Tipu Maleng piny dong pe ki rwom; pien Tipu Maleng dong kicweyo piny labongo rwom.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malaika ma tye ka rwate i waco ngec pa malaika me adek obiro miyo can i piny weng ki dwong pa en. Tic ma orumo piny weng, ki teko ma pe yore, tye kany ki waco anyim. Wot me bino me 1840-44 obedo nyutu madwong pa teko pa Lubanga; ki cwalo ngec pa malaika me acel i dul me misyonari weng i piny, kadong i piny mogo obedo mit me dini ma madwong loyo, ma kityeko neno i piny mo keken ki ikare me Reformation me cawa maromo 16; ento gin eni obiro loyo gi ki wot madwong ma i ngec me koyo me agiki pa malaika me adek.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> Tic en bi rwate ki ma otimo i Nino pa Pentecost. Macalo ka ‘kot me con’ kimiyo i rutu pa Roho Maleng i cako pa Lok Maber, me mii nyim ma welo ocako yubo, kamano ‘kot me agiki’ bi kimiyo i agiki pa Lok Maber pi poko pa kwer. The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

I dwe 11 me September 2001, katic me keto laciŋ bot jo 144,000 ocake, kacel ki Laa Maleng ogure i pimo. Pimo pa kit ma Laa Maleng ogure onen cal i gin ma otime i Pentecost, ki cako i dwogo-ki-tho pa Kiristo, kama laka owaco ni, “Wod pa Lubanga, bino woko; Lacoo lwo in,” calo kaka Yesu olwo Lazarus ki kabur kwede lok me ni, “Lazarus, bino woko.” I mwaka 2023, Kiristo olwo rego ma okure me lami aryo ma otho me bino woko.

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Bang ciero pa Kristo, En con owoto malo i bot Wone, ci En odok piny macalo ma En otimo i 11 Seputemba 2001. Ci En omedo yweyo lum i cwiny pa lupwonya pa En kacel ki kacel, macalo ka orwate ki Meri, kacel ki lupwonya ma onongo orome kede gi ci opwonye gi i yo ma ceto i Emaus, ci En orwenyo bot lupwonya mukene weng. Pi nino apar angwen En opwonye lupwonya, paka wot malo pa En ma agiki; ci bang nino apar mukene, gi obedo keken ki cwiny acel ki i kabedo acel, ci Laro Maleng’ ogiwo botgi pe ki pimo.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> Ka Yesu oromo kwede latic pa iye, omiyo gi dwoko i cwiny ikom lok ma onwongo owaco botgi con me tho ne, ni gin weng ma kicoo ikom iye i Cik pa Moze, kede i Lanabic, kede i Zaburi makwako iye, myero opong. “Enoni, oyabo wiigi, pi weko gi ngeyo Buk pa Lubanga; ci owaco botgi ni, En aye kit ma kicoyo, ci myero Kiristo oneno peko, ci okwo dok ki tho i nino adek: ki ni dwogo wii ki kweko bal myero kikobo i nyingne i jo weng, cako ki Jarusalem. Wun aye lami me gin man.” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

I dwe me abicel me 2023, dwon pa Yesu oketo i dwogo kwo witinis aryo ma otho, kede ocako yabo cwiny pa lupwonj pa En pi gin weng ma kiketo i coc i Cik pa Musa (“kare abicel”), i Kit pa Lami (“cal pa Nebukaduneza me jambe”), ki i Zabo (“gin ma otime ki Musa ki Otino diŋ”). Tic pa En me pwonj ocako i dwogo kwo pa En, kede omede matek i ceng 40 ma obino anyim. Ocako ki kwayo me cham.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Kacce dong, ka pe gigeno pi yeyi, kede giwoto wii, en owaco botgi ni, “Itye kany ki kume mo?” Gin omiye apoko me ryen ma ogwero i mac, kede oboke me oywelo. En okawo, ocamo i anyimgi. En owaco botgi ni, “Gin eni lok ma awaco botu, kun an obedo piny kwedwu, ni gin weng ma ikom an myero otyeko, ma kicono i Cik pa Mose, ki i Lajwok, ki i Zaburi.” Luka 24:41-44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Kwayo ne obedo aloka me yoo madito i gin mukato ma tye ka woto, ki gin mukato ma cako ki Kiristo oter ki tho nyo o cito malo i polo inge ceng apar angwen, oweko ceng apar (apar obedo tem) nyo i Pentecost, ka Roho Maleng obi golo piny pe ki rwate. Kabo ki tho pa En, kaceto malo i polo, ki dok oburo piny, nyutu September 11, 2001. July, 2023 nyutu agiki me ceng apar angwen, ki ceng apar ma bino ikom July, 2023 gikelo i cik me Sunday ma obino cok coki. I kare ma agiki me ceng apar meno, bedo acel ki kwayo obedo aloka me yoo. Bedo acel ne onyutu ki lok pa lapor me acel pa Ezekiel i chapter 37, ma okelo got, luny ki ich dok obedo acel. Lok pa lapor me aryo pa Ezekiel ne obedo pum pa yamo angwen, ki pum obedo cal me kwayo. I ceng apar mag agiki meno, jo 144,000 lacim o keti iye gi, macalo kit ma Lazarus otyeko nyutu gi.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> Man en kit ma omiyo obedo opii i woto ne i Bethany. Tim me cudo man ma malo loyo weng, dwogo kwo pa Lazarus, en me keto tam pa Lubanga iwi tic ne ki iwi loro ne me bedo Lubanga. The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Pe keken nyako ma pe ocakke ki lacoo ma tye ki ngec kiketo gi alama i kare me tic ma madit me Lubanga man ma agiki, ento bene nyako ma pe ocakke ki lacoo ma pe tye ki ngec bene kiketo gi alama i tung marac pi gin man.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> Tic pa Kristo ma lamal maloyo weng—dwogo Lazarus ki tho—oketo matek cweco pa jopriest me weko piny ki Yesu kacel ki tic ma lamal pa En, ma onongo opoto woko twero gi i bot jo ning ning. Acts of the Apostles, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Dwoge mapol i gin ma otime i keto lanyut pa jo 144,000 me cito bot cik me Sande ma bino macokcoki, gibedo “tung ikom tung,” dwoge pa Lok me lunabi pa Lubanga, kacel, dwoge magi gityero i kare ma “ngolo pa keno weng” timore. Gityero ka lanyut me abiro kiyabo.

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

> Ka onongo oyabo sili ma abiro, otum obedo i polo pi kare ma rwate ki dyer saa. An nene malaika abiro ma onongo obedo anyim Lubanga; ki gi omiyo gi tarumbeta abiro. Malaika mukene bino obedo i anyim madhabahu, ki tye ki kop me gol me uvumba; ki omiyo ne uvumba mapol, pi omiyo o me miyo anyim ki lamo pa laler weng i wi madhabahu me gol ma tye anyim kom Rwot. Tut me uvumba, ma obino ki lamo pa laler, ojol malo i anyim Lubanga ki i lwete me malaika. Malaika oweko kop me uvumba, opongo kun ki mac pa madhabahu, omiyo i piny; kede nonge dwol, ki ngurumo, ki mwang’o me polo, ki piny ogoro. Revelation 8:1-5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Yabo pa lacim me 7 okelo otum, pien kare eni nyutu lok i yore pa Lubanga; ci i lok i yore pa Lubanga ma lamal, otum dong tye i polo keken, calo ma lati onongo nyuto eni, ka malaiika gigiko wer gi ki yabo gi. Otum i polo bene ki cikke pa Nino me Kwir kwayo ne, kede i Nino me 22 me Okitoba, 1844, Habakkuk 2:20 omiyo cik ni piny weng obed i otum.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> Kinyutu an kica madwong ki bedo ma opoko wi piny pa Lubanga, ma omiyo Wodne me tho, pi dano omede oyomo kwero pi bal ki obed kwo. Kinyutu an Adam ki Eva, ma gikwanyo lagam me neno ber ki remo pa Paca me Eden, ki gimiyo gitye ki twero me chamo i yath weng ma i paca, ka acel keken. Ento twol otemo Eva, en bende otemo laco ne, ki gi acel gi chamo i yath ma kigico. Gin ogiko cik pa Lubanga, ki gi obedo jo-bal. Lok man orwate i polo weng, ki enanga weng otuk mo. Malak giremo cwiny, ki giyero ruco ni Adam ki Eva pud binweyo lwete ki gibichamo i yath me kwo, ki gibedo jo-bal ma pe githo. Ento Lubanga owaco ni obibuki jo ma gigiko cik ki paca, ki kun Kerubim ki panga ma tye ki mac gibigwoko yo pa yath me kwo, pi dano pe obed ceto i iye ki chamo piye ne, ma gwoko bedo ma pe githo. Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Polo odong ki gum ka dano obedo ki richo, kede polo odong ki gum ka Kristo opoto remo pa En me diyo woko jo ma tye ki richo, kede polo odong ki gum ka tic pa Kristo me yubu ocake me kwanyo richo ki bot jo pa En.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> Kwayo pa Kristo pi dano i ot malyar me polo, obedo pire tek i tamo me woro macalo ka tho pa En i lacɛr. Ki tho pa En, ocako tic eno, ma kanyim yabone ki tho, owot i polo me tyeko. The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Tic pa kwac ocako ka malayika me adek obino i mwaka 1844, ento jo pa Lubanga oyer otho i lobo ma pe tye jo obedo iye, tye ka pe bedo acel kwede Lubanga i kare weng. Malayika me adek obino dok odoco i nino 11 me dwe me September i mwaka 2001, ki dok odoco muc obedo i polo. Eno ka, Leona pa dul me Yuda ocako kwanyo yik me abiro, ka malayika gineno obino pa malayika me adek i tung gin matime pa kare me agiki.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Onongo malaika abic aryo me keca tye kany, gi poyo pi cako ticgi me balo; ento eka kigamo gi ni, “Ceg, ceg, ceg, ceg,” kun jo 144,000 gicako keto cinggi. Lamo aryo pa jo ma tye ki geno ma dwong okogi i polo; gin tye calo nino apar ma onongo obedo anyim Pentekoti, ki gicako i nyuma me nino 40 (cal me tim), ma nyutu nino adek ki nusu (cal me tim) me buk Revelation, sura apar acel. Eka shahidi aryo kigamogi ki dwon ma aa ki i tim ni myero gityeko lamo aryo pa Daniel. Lamo me Daniel sura aryo, ka Daniel ki jo adek ma ber gilaro pi lero me ngeyo lam me siri pa Nebukaduneza me cal pa le; ki lamo pa Daniel i sura abic angwen, ka Daniel o lara keken, me tyeko cik me lamo me Levitiko 26.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Loro me Danyel 2 ma ki timo kacel obedo pi ler i kom gin ma tye i mung ma kigwoko i wii rek me woko pa mukato me porofeti. Loro me Danyel 9, ma me dano keken i mung, obedo pi kica i kom mit ma i iye. Ka mac pa kot me agiki ocako boto i 2001, tye ne dwon mapol ma jo ma gineno yore me tic pa rek i tung rek owinyo. Mac ma aa bot altar ma kibolo ne piny, obedo lok ma okelo poko me agiki me weko jo ma tye ki ngec ki jo ma pe tye ki ngec; ki ka lok eno mede oyubo pire kene i nino apar gica me cal, lok eno omede nyutu maber ki maber.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Kwena en ni peko ma tye ka med pa guu me adek; i Ezekiel dyer 37 en obedo poko aryo ma acako omiyo ludwoko atir aryo obed pire kany, ci lacen omiyo gi obed calo lwak ma tye ki teko madit. Lacen, i dyer 37, gipolo gi i ting acel, ki rwom ma ki nyutu kwede i polo gi i ting acel nyutu rwodo kit pa Lubanga ki kit pa dano, ma kityeko timo i yore agiki pa keto rwate pa 144,000.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

I dwe July 2023, lamo ocako wot malo; gin ne lamo pa Daniel i Pot Buk 9 kacel ki Pot Buk 2. Eka winyo dwon kacel ki lonyo, eka bene oneno itunge me cal. Itunge me cal ki lonyo rwate ki kot i kit ma pire tek, kacel ki i poropheci. Kot ocako i ceng 11 me September 2001. Poro me acel pi itunge me cal ki lonyo nyuto ni gin lok ma kiketo me cweyo luoro pa Lubanga.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Ci i nino adek i otino, obedo ni tye cobo ki yit pac, ki pol madwong i tung got, ki dwon okwer ma macek tutwal; dong jo weng ma onongo tye i kambi gututu. Exodus 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Mac pa polo ki rwom pa polo kigamo kwede “dwon” pa okere. Gitye ki koth, ki ginyutu rek me poro me tero jo pa Lubanga.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Oboke onyutho pi; pol ocwalo dwol; itongi ni bene orwate woko. Dwolo me kube ni tye i pol; latingi oketo leero i piny; piny ocwene ki obur. Yoo ni tye i nam, kede yoo ni i pi madit, kede wii cing ni pe ngene. In ogole jo-ni calo dul, ki cing Moses kede Aaron. Zabura 77:17-20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Ler me polo ki goro me polo gin dwon pa Lubanga, ma timore i kare pa kot; ka i kare eno, En okelo yamo pa En ki i kagwoko pa En woko (Islam obedo yamo me tung' ceng).

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Ka otero dwon pa en, tye lwak me pi i polo; omiyo opur wot malo ki tung piny; otimo lating ki kot, ki okwanyo yamo ki i lacer pa en. Jeremia 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Lubanga owaco dwon pa En ka ogolo dwon macalo leop, kede i gamo dund abicel ogolo dwon gi; kede dund abicel eni nyutu tung-tung pa Lubanga i rek me wot pa Millerite, kede i wot pa laciŋ adek, ma dok obino i ceng September 11, 2001, ka En okel yamo me tung cen ki i mwelo pa En.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> En cwako lworo me pii obedo malo ki i tung piny; en timo lating pi kot; en dwogo yamo ki i bungu mere. En ma oco lutino macel pa Misiri, pa dano ki pa le. Zabo 135:7-8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Okwanyo yamo ki i lagoro pa En, ka lutino ma acel pa Misri kigoyo, ki Paska onwongo nyutu ranyisi me Msalaba, ma dok nyutu ranyisi me bino pa Malaika me adek i 1844, ma dok nyutu ranyisi me dwogo pa Malaika me adek i nino pa yamo me anyim, i 11 September, 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Ka taci kikwanyowa ki i buk ma kityeko cako kwede taci abicel aryo, mano nyuto yaro ma mede mede me adieri. Kwanyo taci ma namba abicel aryo nyuto cawa me keto taci pa 144,000. Ka buk ma kityeko keto kwede taci abicel aryo kimiyo ngec dok me acel, kityeko bedo ki lating, kidwang me polo ki dwon, ento pe tye goro piny.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Ki i kom oaa lating’, ki kudho me polo, ki dwonge; ki i anyim kom tye lampara abic ki aryo me mac ma ocot, ma gin Roho abic ki aryo pa Lubanga. Yabo pa Yohana 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

I nyutu me acaki pa dwogi, latingi ki radi; koth tye ki cal me Roho Maler, ma en lampa abiro me mac, ento pe tye deg pa piny. En ka golo woko Muhuri me abiro ma kityeko nyutu deg pa piny pa cik me Sande ma bino cok cok. Sura angwen me Buk me Nyutu kityeko nyutu cako me golo woko muhuri pa adiera ma kityeko timo ne ki Simba pa dul me Juda, ki ka kityeko nyutu kare me keto muhuri, kimiyo ngec ni cako ki giko pa kare.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Cak me kare matye kombedi obedo ikare ma malak o aa woko i piny me miyo piny obed ler ki kit maleng pa En i ceng’ 11 me September, 2001, ci i Buk Yesaya, pire abicel, ki waco ni lok ma ki yaro pire ki “dwone, lec, dungu, yamo ki koth,” ma obi tyeko i cik me Sande, myero ki laro bot jo ma gi neno, ento pe gibino twero nongo piro me lec; kadi bene gi winyo, pe gibino twero ngeyo dwone ki dungu, nyaka poto piny madit okome gi. Kare me cato cing pa jo 144,000 obedo kare ma piro me neno weng kityeko.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Kit ma otime okelo ka nyutu dul aryo pa jo malito. Jo ma i dul acel gineno kot, omiyo gicako nongo ne; pien gromogi neno lumeny me polo, ki gromogi winyo dwon, dwon madit me polo, ki yamo. Ka i agiki pa kare me golo cim, buk pa piny ma madit me cik me Sande ma obino cok, dong kelo cako me hukumu pa Lubanga ma gitye ka timo.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Tempu pa Lubanga ne oyab i polo, i tempu pa En ne onene sanduku pa kica pa En; ci bene nonge tutwal, ki dwon, ki radi, ki piny ogoyogi, ki buru me koth madwong. Kwena pa Yohana 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Ka dogola piny ma madwong obedo, “latingo, ki dwon, ki lwit,” rwate ki “keng.” “Keng” nyutu yubu ma ocako opweyo ki malaika abiro ma gitye ka cobo me timo eni, i cako pa cawa me rwedo, ka rwedo me abiro kitye ka yabo, calo kit ma gitye ka kuro malaika me owuo Jerusalem ki oketo cal i wi joma gi nyongo ki gi coro pi tim marac mapire tek ma gicweyo i piny (woko), ki i Kanisa (iye).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

"hail," enyutu cawa pa apuny me Lubanga ma obalo, ma en obedo cawa pa kica pi kwer me Lubanga mapat, gin ma dong gitye ka lwongo gi ki Babilon woko; ci ka agiki pa jo mapol madwong odonyo i kwer me Lubanga, cawa me temo pa dano loro woko tutwal.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Malaika me abiro ococo agwata ne i yie; ci obino dwon madit ki iye ot pa Lubanga i malo, ki i kom pa Rwot, waco ni, “Otimore.” Ki tye dwon, ki dara, ki lating; ci obedo ngweco pa piny madit, macalo ma pe otime kare mo keken ci dano tye i piny—ngweco ma tek tutwal, ki madit tutwal. Gweng madit ogabore i yore adek, ki gwenge pa piny mapol obur; ci Babilon madit obino i paro pa Lubanga, me omi iye kop me waini me cwer cwiny ne ma pire tek. Revelation 16:17-19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

I ma itye ka kwano: Itwero winyo dwon ki gol gol? Itwero neno lanyut? Itwero nongo yie? Pe ka yot, ibiro winyo dwon pa nyako ma pe gi ngeyo ma gikweyo mo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Wa onongo wa dwaro kuc, ento maber pe obino; wa onongo wa dwaro kare me bedo maber, nen peko! Kwii pa farasi pa ne onwinyore ki bot Dan: piny weng opothi ki dwogi me kwii pa farasi pa ne ma tye ki teko; pien gibino, gicako giloro piny, ki gin weng ma tye iye; lwak, ki jo weng ma bedo iye. Pien, nen, abi cwalo nyoka, ki nyoka ma peko matek, i tung inu; ma pe kigonyo gi ki mejo, gibiguro inu ki lagara gi, owaco Rwot. Ka amito paco an i kom peko, cwinya ojwero iye. Nen dwogi me riyo pa nyako pa jo wa i kom jo ma bedo i piny ma bor ki wa: Rwot pe tye i Zayoni? rwot pa iye pe tye iye? Pingo gicako kica an ki cal pa gi ma gigedo, ki gin ma lamal ma pe tye ki ber? Kare me kano otyeko, kare me ceng otyeko, ento wa pe olonyo. Peko pa nyako pa jo wa omiyo an bape; abedo mac; kayo ocako cwako an. Pe tye yath i Gilead? pe tye dakitari kun? Ento pingo bedo maber pa nyako pa jo wa pe odwogo? Yeremia 8:15-22.

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