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# The Book of Daniel - Number Sixty-Seven

Buk pa Daniel - Namba 67

Prophetic Insights: Islam, September 11, 2001, and the Day of the East Wind

Ngec me Lanabi: Islam, September 11, 2001, ki Nino me Yamo me Nyandwat

Author

Jeff Pippenger

Published

January 31, 2024

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Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.

Islam me "woe" ma adek obino i rek me porofetik i September 11, 2001, kede otutunu kigengo ne. I kare en, kot me agiki ocake, ento kitye ki riye.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Ki pimo, ka obolo woko, ibi tuko lok kwede; obedo okano yamo marac ne i nino me yamo me anyim. Pek man dong, bal pa Jakobo bi yweyo woko; ci man aye apur weng me kwanyo balone woko; ka otim kidi weng me kom me lamo macalo kidi me nyono ma kigiweyo piny i but but, yic me lamo ki cal pe biceto. Ento buru ma kigengone bi bedo acoya, kabedo me bedo bi weko woko, ci kibi weko macalo tim; kany nyig dyang bi libo, kany bene obi codo piny, ci obero lawi yicne. Ka lawi yicne ojwero, bigolo gi piny; ladeko bi bino, ci bigeno gi i mac; pien gin jo ma peke ngec; enom, en ma ocweyo gi pe bikwano gi kica, ci en ma oyiko gi pe bimonye gi ber. Ci bi time i nino meno, Rwot bi coko woko ki i wang kwer dok i ogwil me Ijipt, ci in nyith Israel, bi cemo in acel acel. Ci bi time i nino meno, olut madit bikoko, ci gin ma tye i cok me tho i piny me Asiriya bi bino, ki gi ma kityeko kwanyo woko i piny me Ijipt, ci bipako Rwot i got maleng i Yerusalem. Yesaya 27:6-13.

The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”

“Ceng me yamo me tung’ bor” nyutu bino pa yec me agiki, kede bene nyutu Islam me goro ma adek. En bene tito cako pa kit mukato ma iye “bal pa Yakobo kityeko yweyo woko.” Ceng me yamo me tung’ bor obino i ceng 11 me September, 2001, ci i kare meno kwero lok pa ngat matye cing ocako. Kwero lok pa ngat matye cing obedo tic me giko pa malak ma adek, ci kany ni ocako kwanyo richo pa 144,000. Man aye ma Yesaya tye ka tito ka ocoyo, “Ki man.”

The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).

Lok ma me anyim pa "Ki man" gin ni, "I rwom, ka opoto woko, in ibin gonyo kwede: ogengo yamo ma matek pa iye i nino me yamo me cam." "Ki man" tye ka nyutu adaa me temo ma tutunu ma yweyo richo ki i jo ma kitero calo Yakobo. Adaa magi tye kwede gin (9/11), ma nyutu bino pa kot me agiki. Adaa magi tye kwede pineno me "kot me agiki" calo "lok," kede "lok" en aye Islam. Tye kwede ada ma nyutu ni "yamo me cam" en Islam pa "Woe" ma adek, kede tye kwede kit me poropheti me geng pa Islam ma bino anyim (gengo).

The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.

Tem en keken obedo “debate” ma ocako i September 11, 2001. Jeremia, ka onongo tye ka nyutu “dwoko cwiny piny” me acaki, gicwalo ne tam me “dok” bot Lubanga ki me yabo woko gin ma tye ki wel ki gin ma pe tye ki wel. “Fruit” pa ngec me temo okelo rwom aryo pa jolworo Lubanga.

The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.

Kitem pa jo ma pe gi paro maber ki yaro calo: “Ka omiyo kite me kica weng obed calo kite me caki ma gityeko opukogi i cukucuk, Asera ki sanamu pe gibichung.” Aisaia tye ka nyuto kitem ikom jo ma girodwogo gin piny i wiye i but 28 ki 29. Gin jo ma pe gitwero ngeno buk ma kigimo. Tic (lwat) pa jo marac myero gicano ne calo lobo me latic me yub.

> Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.

> Erwate, nen, abi cako timo tic ma lamal i bot jo man, tic ma lamal kede aloka; pien lamyek pa jo-gi ma lamyek bi poto woko, kede ngec pa jo ma paro maber bi bedo i bwot. Guti pire tek bot jo ma temo piny-piny me yiko tami-gi ki bot Rwot, kede ticgi tye i otum, kede gi waco ni, ‘Anga ma neno wa? ki anga ma ngeyo wa?’ Adok, loka ataba me gik ma utimo bi par calo lim pa latic me yubu agulu: pien myero tic waco bot ngat ma oyube ne ni, ‘Pe oyubi an?’ onyo gin ma oyaro waco bot ngat ma oyaro ne ni, ‘Pe onongo tye ki ngec?’ Yesaya 29:14-16.

The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.

Tic pa jo marac bino macalo lobo me yubu agulu; ki i chapta 27, ticgi kiloro ki kit macalo nining, macalo kidi me okuc ma kigoyo kany. Okuc onyo lobo me yubu agulu obedo yot me loko i kweo, ki alama me tic me timo "kidi weng me alta obed macalo kidi me okuc ma kigoyo kany," kacel ki tic me yaro piny "lum ki cal," ka "pe gitingo bedo," obedo tic ma kiloro ki yubo pa Rwot Josiah. I dwogo cwinya me agiki ki yubo me agiki, ma kiloro ne ki yubo pa Josiah, kit me dul pa Adventist bino bedo piny ma pe tye ngat; pien "bur ma kigwoko bino bedo ma pe tye ngat, ki kabedo kikwanyo woko, kiweyo calo taman piny." Ticgi weng—kanisa, cukul, kolegi, yunivasite, hospitelo ki ot me ofis ma tye i alufu mapol i kom piny weng—bino, ki kite me porofeci, kiketo i kweo ma pe ki welo.

The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”

Jo me dul bene bino bedo ocwer, pien “jo ma pe tye ki ngec” gibibedo calo “yot ma opeth” “ma gibipokore ki iye” “ki gibiyik i mac,” pien “en ma otimo gi pe bino bedo ki kica pi gi, ki en ma ocweyo gi pe bino yubo gi yeyo.”

When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”

Ka yweyo ma ki timo ki lok me temo otumu woko, dwon aryo me Kitap me Nyuto, dyer apar aboro, kwaco rombe moko pa Lubanga woko ki Babilon, pien i kare ngo'no “obi time” “ni baragumu madit bi tuke, ki gi bi bino jo ma onongo tye ka ceto me rwate i piny me Asuri, ki gi ma gijiwyo woko i piny me Misri, ki gi bi woro Rwot i Got maleng i Yerusalem.”

The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.

Lok ma wa tye ka tamo (Yesaya 27:8-13) tito rek me poropheti ma ocako i ceng 11 me dwe abongwen, 2001, kede nyutu temo ki yweyo pa joma ma i agiki gubi lwongo opore mukene pa Lubanga ki woko ki Babilon. Lok me acaki pa pot buk eni tito wer ma myero ki wero i kare man keken.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.

> I kare meno, werye bot ne: “Ot me waini mac.” An Rwot, an aye agwoko ne; abi mii pi iye ka me ka, peka ngat obed abalo ne, abi gwoko ne i oturo ki i cawa. Cwer cwiny pe tye i an: en ngat mane obeyi ogweng ki abwongo anyim an i lweny? Abi yaro botgi, abi ywegi kacel. Onyo we omak tekna, kadi omii kuc ki an; ci omii kuc ki an. En obi miyo nyik pa Jakobo omako mat; Israyel obi yub ki cako kidwogo, kadi obi pango wang piny ki yuec. Obedo ni ogoyo ne calo kit ma ogoyo jo mane ogoye? Onyo oketho ne calo kite ma oketho jo ma okethegi? Yesaya 27:2-7.

The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.

Wer pa pach pa mizabibu obedo wer ma acaki nyuto jo pa Lubanga calo pach pa mizabibu ma En ohero kede ogwoko maber. Ci lacen omiyo lok me ni, dano mo keken ma bino mito mako bedo maler pa Kristo, Lubanga bikwako gi. Ci dok nyuto lok me ni, Roho Maler bi golo piny, ma gicobo kwede kit aryo me koth. Koth me acaki kelo ngima bot lil ki tur, kendo koth me agiki opongo piny ki yem.

The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.

Wer pa pur me mizabibu obedo wer ma nyutu kare me cawa ma Lubanga tye ka cobo woko dano ma oyere con, kun otye ka cako ndagano ki dano manyen ma oyere. Rek aboro ki anyim, gitye keken ka dwogo yaro kacel ki medo woko lok me cako pa chapta. Rek me acel pa chapta nyutu gin acel keken ma i rek aboro ki tito ne 'nino me lacit me anyim'.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.

> I cawa eno Laa Rwot, ki ligangla pa en ma pire tek, ma madit ki ma tek, obi gudo Leviathan, twol ma lacwak; Leviathan, twol ma ocok; ci obalo darakon ma tye i nam. Yesaya 27:1.

The dragon is Satan, but in a secondary sense it was pagan Rome.

Lagwiny en Satani; ento i yore me aryo, obedo Roma ma pe yaro Lubanga.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. The Great Controversy, 439.

The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.

Rwodi apar pa Rumi ma pe geno Lubanga, i chapta 7 pa Daniel ki i chapta 12 pa Revelation, gitingo pi rwodi apar pa Revelation 17 i kare agiki.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> "Rwodi, ladito, ki gavana giketo ikomgi cal me Antikristo, ki ginyutu calo dragoni ma ceto me lweny ki jo maleng—jo ma gigwoko cik pa Lubanga kede gi tye ki yie pa Yesu." Testimonies to Ministers, 38.

Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.

Lok acel i Isaiah 27 tye ka nyutu cako pa tem pa twol madit, ma ocako i ceng me "east wind", i ceng 11 me September, 2001. Tem pa rwodi me piny, kacel ki rwategi lagony me piny weng, tyeko ka kit me cente me piny obale ki "east wind", i iye "seas".

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> Pien, nen, rwodi obed kacel; gi okato kacel. Gineno, ci gikwanyo cwiny; gicobo cwiny, ci gituro maber woko. Kany, lworo oguro gi, ki peko, calo peko me nyako ma tye ka yubo. In ibur boti me Tarshish ki yamo me tung Otur. Zaburi 48:4-7.

Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.

Gin ma tye i Yesaya dul 27, coc 1-7, ocoyo dok ki yilo iye i coc 8-13. Nyutu ni i "cawa me yamo ma bino ki tung anyim" rwodi kede lacato me piny bineno bwogo ma obino oywako gi; ci, ki cake ki kabedo meno, bwogo gi dok med i kare kare. Ki kare me 11 September 2001 okato, bwogo meno nyutu yore me timo pa jo me lobo weng ma gitye kanyim, ma pe rwate ki par maromo ki yubo, kun gi tuki dwaro pa gi mede anyim ki matek loyo gin ma onego obedo ki par maromo. Setani, ki latic pa ne pi lacato kede rwodi me piny (jo me lobo weng), macalo alama pa nyoka madit, ngene ni kare gi macok.

> Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.

> Ka mano, polo ki gin ma bedo iye, med kicwiny. Bale bot gin ma bedo i piny ki i pi! Pien Setani ocito piny, obino botu, ki cwiny marac madit, pien ngene ni kare ma tye kwede obedo manok keken. Revelation 12:12.

The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”

Cawa me yamo ma aa ki tung anyim, ma okelo peko me cente i mwaka 2001, ma dong omedo marac pire keken, kadi bed ni midia me globalist tye ka temo nyutu mapat, en aye peko ma moko piny weng i kare ma nyoka madit ngene ni kare pa en obedo macek. En dong omede tic pa en me loro piny weng, ki timo kamano ka "Woe" (the third Woe) kelo i wi "jo ma tye iye piny ki iye nam".

The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.

Bino pa Islam, ma kilwongo kwede Peko ma adek (yamo me tung cam), i ceng 11 me September, 2001, okelo kimarac me cente ma omiyo jo globalist omed oyoto ticgi me poyo keto gavumenti me piny acel i lobo. Ento Islam mede tye ka timo kit ma kimiyo ne. Twero bedo ni nyutu ma pire tek ikom Islam calo lameny me poropes me Bible nonge i cawa me acel ma kiwaco pi Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.

God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.

Lok pa Lubanga pe obalo matwal. Ka Islam tye ka medo kelo peko macalo dako ma tye i peko me yabo, gin mogo ma romo bayo ni Islam kiyango iye waci pa lanen i Bibil, ento pe gi poyo wicgi maber i ada me atir ma ngene terang i lok matidi aryo. Gin mogo romo ngeyo ni en aye Islam ma kelo bedo kacel pa dano weng i piny weng pi lwenyo bot lagam acel; ci man obedo ada. Ento lok ma giko i lok matidi en aye ada ma pire tek loyo. Lobo weng omer pi dwe Seputemba 11, 2001, ci cokki en dok omer pi atak me Hamas ikom Israel i dwe Okitoba 7 me mwaka man. Ento pe tye ngat mo ma mito neno ni cwiny me lweny ki gego macek tye ‘i wang pa weng’ pa owete pa Ishmael.

What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?

Kit me golo piny ma bina time obedo nadi ka tye ki goyo cigen ma pe kiketo ngec ki piny me Islam macalo Saudi Arabia, United Arab Emirates, Qatar, Kuwait, Brunei ki Bahrain? Laloc pa Ismaeel tye i ‘gi ma ginywalo kode weng,’ ki lweny ma otime kombedi ki ‘Woe’ ma adek i piny macalo Afghanistan onyo Iraq, bina bedo mapat tutwal ka poropheti pa Ismaeel otyeko opong weng. Pakistan tye ki bomu me nyukilia me nining?

The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?

Kit me janabi pa lweny me Islam, calo ma ki yaro i peko me Islam ma acel ki ma aryo, en golo ma timi idwe, ma pe ki geno. Tye cente ma rom i piny me Islam ma tye ki lonyo mapol, me nongo onyo yubu i mung gin me lweny ma dong obedo maloyo i yore, ki ma kelo tho, loyo jet ma opong ki mafuta, bom i motoka, tayara mapye, rape, ki naifu? Lok pa Lubanga myero ki geno?

All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.

Jami weng ma pire tek i nino pa Miller doko ada me temo i cawa magiko, pud ka pe ki medo kwede mo mapol, to ada me atir en ni ada magi kityeko gamo, kacel ki poropheti tito ni gino bi dwogo. Ento jami mogo i gin meno, calo tic pa Kristo i ot lamer me i polo, kacel ki Islam me Woe ma adek, gitito lok me poropheti ma gityeko time keken i cawa ma agik. Acel tito tic pa Kristo i kabedo me lamer madit—en tye atir, ada me temo me kombedi—ento en mapat tito lok pa ‘Midnight Cry’, ma bene obedo ada me temo me kombedi.

The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.

Yonyo ma cweyo kacel movement pa Millerite ki cawa me agiki i 1989, ma dong okelo movement pa 144,000, en “mara abicel aryo”; en ne obedo kidi maler ma acel pa Miller, ki en ma i acaki ogwoko woko kun Adventism oweko yoo macon. Higa 126, kobot gonyo me 1863, dwogi i cawa me agiki i 1989, nyutu “mara abicel aryo.” 2,520 ogab piny i kare aryo me 1,260; ki rwom me apar acel, onyo tithe, pa 1,260 obedo 126. Kidi ma latic-ot ogwoko woko obedo madit tutwal ni okube dul me acaki ki dul me agiki pa malaika adek. I timo mano, en nyutu ni adwogi pa “mara abicel aryo” bende en adwogi me tem me kombedi, ki ni en adwogi ma dong pe keken kidi me twolo, ento obedo wi-kidi me tung.

We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.

Kombedi, wa biweyo woko paro wa ikom medo me ngec i tic pa Millerite, ma kinyutu kwede kwene me wang pii Ulai i Buku pa Daniel, kede wa bitero tero wii wa bot kwene me wang pii Hiddekel, ma rwate calo medo me ngec, i tic pa 144,000.

We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.

Wabicako i anyim ki paro ikom jenereison angwen pa Adventism ma cako i 1863 dok otyeko i 1989, ma obedo cawa 126.

We will start that study in the next article.

Wa bi cako kwan meno i coc ma bino.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.

> En obedo ni i mwaka ma abicel, i dwe ma abicel, i ceng ma abic me dwe, ka an abedo i ot na, ki lalo me Yuda obedo i wang an, cing pa Rwot Lubanga obur i an kany. Ci ka aneno, nen rwom calo rwom me mac: ki bot piny, ki i tere me wiye woko piny, mac; ki bot malo, ki i tere me wiye malo, calo rwom me lero, calo rangi pa amber. Ci ogolo rwom pa cing, ocono an ki ok me lwig pa wic na; Ligi ogolo an malo ikom piny ki polo, okobo an i nono pa Nyasaye i Jerusalem, i ying me wang gang ma i tung bor; ka kany obedo kabedo pa cal me orongo, ma cwako orongo. Nen, dwong pa Lubanga pa Isirayel obedo kany, calo nono ma an oneno i piny weng. Ci owaco bot an ni, Wod dhano, yweyo wang i tung bor. Ento anyweyo wang i tung bor, nen i tung bor i ying me misango, cal man me orongo tye i anyim ying. Keken owaco bot an ni, Wod dhano, ineno gin ma gubedo timo? gin me kwero madit ma ot pa Isirayel gutimo kany, me abalo woko ki tem na? Ento i dwog doki, in bino neno gin me kwero mapol mapol ma dit loyo. Ci okobo an i ying me diiro; ka aneno, nen rur i ogwok.

> Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.

> Ento en owaco bot an ni, “Wot dano, kweyo kombedi i bang me ot;” ci ka an okweyo i bang me ot, neni rwi ot. En owaco bot an ni, “Dony iye, i nen tim marac ma pe rwate ma gin timo kany.” Ci an odony iye oneno; neni kit weng me gin ma opore piny, ki yie marac ma pe rwate, ki nyiseche weng me ot pa Israel, kiketo calgi i bang me ot ma obobo. Kube gi obedo i anyimgi ludito 70 me ot pa Israel, i tunggi obedo Jaazania wot Shaphan, ngat keken ogamo kac me ubani i cinge; ci kome matek me ubani orweny malo. En dok owaco bot an ni, “Wot dano, ineno gin ma ludito me ot pa Israel timo i otum, ngat keken i odi me calgi? Pien gi waco ni, ‘Ladit pe neno wa; Ladit ocweyo piny.’” En owaco bot an dok ni, “Dwok i dok dok, i bin neno tim marac mapol loyo ma gin timo.” Ento en ogolo an obedo i rwi-bot me bur me ot pa Ladit ma tye i tung North; neni, kany mon obedo ka kuyo pi Tammuz. En owaco bot an ni, “Wot dano, ineni man? Dwok i dok dok, i bin neno tim marac mapol loyo magi.” En ogolo an odony iye i bar ma iyie me ot pa Ladit; neni, i rwi me Hekalu pa Ladit, i tung baraza ki madabahu, obedo ngat macok coki 25, ki dwoggi ocako bot Hekalu pa Ladit, ki wanggi ocako bot tung ma ceng orieny; ci giyubu ceng bot tung ma ceng orieny. Ento en owaco bot an ni, “Wot dano, ineni man? Obedo piny keken bot ot pa Juda ni gi timo tim marac ma gi timo kany? Pien gi opongo piny ki rik, ci gi odwogo wek gicoyo an i kuc; neni, gi keto yobo i wii gi. Eyo, an bene abicwako gi i kuc ma matek; wang an pe abiweyo, pe abiye; kadi giyayo i wi an ki dwon madongo, pe abinwinyo gi.” Ezekiel 8:1-18.

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