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# The Hidden History of Verse Forty - Number Three

Lok pa gin ma otime ma ocung pa Verse 40 - Namba Adek

The Sunday Law and the Prophetic Journey: From the Patriot Act to the Final Test

Cik me Sande ki Yore me Janabi: Ki Patriot Act i Tem me Agiki

Author

Jeff Pippenger

Published

September 22, 2024

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> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> Kun kiweyo cik me tero kit pa Opapa ma oyaro cik pa Lubanga, lobo wa bimweko tutwal bedo atir. Ka Protestantism obiyar lwete i wang boro madit me mako lwete pa twero pa Roma, ka obiyaro lwete i boro madit me kong lwete ki Spiritualism, ka, piny i twero pa kacel man me adek, lobo wa obiyabo woko yore weng pa Konstituson ne, calo gamente pa Protestant ki republican, ki obigwoko yore me cwal mede lok mape atir ki bwonyo pa Opapa, eka wabin ngeyo ni cawa obino pi tic madit ma pire tek pa Satan, ki ni agiki tye mac kany.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> Macalo ka odonyo ceke pa lwak pa Ruma obedo alama bot latic pa Yesu ni ogoro pa Yerusalem tye kagam, kacel bene ngolo wii ki yie man obed alama bot wa ni cwiny ma yot pa Lubanga dong otyeko, pim pa bal me piny wa opong woko, ki ni Malaika pa Kica tye ka oyalo woko, pe obidwogo dok cen. Jo pa Lubanga dong gicweyo i gin ma peko ki cwiny marac, ma lajoc ogero calo kare me peko pa Yakobo. Okok pa jo ma tye ki yie, ma gicweyo gi, oro malo i polo. Ki calo kit ma remo pa Abel oyayo ki i piny, tye dwon bene ma tye kwayo bot Lubanga ki i kume pa jo ma gikwero pi yie, ki i kume me nam, ki i rugo me got, ki i piny od pa konvent: “Nyaka kare mene, A Rwot, Maleng ki Ada, in pe ilubo cik, ka ipekgi pi rem wa, i jo ma bedo i piny?”

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> Rwot tye ka timo tic pa en. Polo weng tye tutwal. Lacoc pa lobo weng obino i kare manok me ochung ki odwogo twero pa en ma kigamo. Alama me loyo woko obikete bot jogi ma gikwako cik pa Lubanga, ma giworo cik pa en, ki ma gigi goyo woko alama pa lebi onyo pa cal pa ne.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> Lubanga onwongo onyutu gin ma obino time i ceng me agiki, pi jogi obed kigwoko kene, me cango i kom lanyar me woko ki cwiny rac. Jogi ma kine nyutu gi gin ma obino piny i anyimgi, pe myero gibed ka kuro i kuc i coro me lanyar ma bino, ka gisekonyo cwinygi ni Rwot obi geng jogi ma tye ki adwogi bot en i ceng me bal. Wamyero obed calo jo ma tye ka kuro Rwotgi, pe ki kuro ma odyere, ento ki tic ma pilo matek, ki yie ma pe ngwec. Kombedi pe tye cawa me weko wii wa orwate i gin me tidi manok. I kare ma jo tye ka nino, Setani tye ka yiko gin ki twero, pien pi jogi pa Rwot pe obi bedo ki kwero cwiny onyo kica. Lunyodo me Ceng Apar kombedi tye ka wot i but ocuk. Rwodi pa lunyodo tye ka gwenyo lok me adada, ki gin mapol ma gubedo kacel i lunyodo pe gineno keni keken tung ma pwol ma i piny tye ka miyo wot. Lok pa gi tye malac ki calo Kristiani, ento ka obi waco, obi nyutu Roh pa Darakon. Obed tice wa me timo gin weng ma twero wa romo, me kwanyo piny kum ma kigamo. Wamyero temo me kiro yubu pa cwiny, ki miyo wa obedo i wang ma atir i bot jo. Wamyero miyo gi lok me adada ma tye i kom peko, kacce wayaro cobo ma rwate loyo weng i kom cik ma keto giko i twero me awene pa cwiny. Wamyero yenyo Cik pa Lubanga, ka wobed ki twero me miyo piny me yie wa. Laco owaco ni: “Lajok obino timo tim marac; ki pe ngat mo i ki lajok obi ngeyo; ento jo ngec obin ngeyo.” Testimonies, volume 5, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Ka "movimenti pa Sande" "obi waco", obinyutu lamo pa nino madit. Paragrafo angwen nyutu ni ka cik pa Sande obedo, United States "obiweyo woko pire kene ki bedo atir." I cik pa Sande "kare obino pi tic malamal pa Satan." I cik pa Sande rwom me adek dong ocoko. I cik pa Sande United States "okwanyo woko yore weng pa Konistitusion ne calo gamente me Protestanti ma Republican," kadong "giketo yore pi yubu lok me bwola pa Papa ki bwonyo." Cik pa Sande eni obedo "lameny bot wa ni limiti pa kicoyo-kwede pa Lubanga ocok, rwom pa richo pa dul wa opongo, ki ni malaika pa kica tye ka cako yia, dok pe bino dwogo." Lameny eni oketo calo ciko ma Yesu omiyo, kun onyuto kwer ma opoto piny ma Daniel laporofeti owaco. Kany keken ni lamo ma jomatir i cim me abic gipe nyo, "Cawa enge, A Rwot, Maleng ki Atir, pe in i loro ki i yubu dworo me remo wa bot gin ma bedo i piny?" dong ocoko. Bende i lameny meno dako ma pe kilongo ma niang-wii ki ma pe niang-wii ginyutu kikomegi.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

I kare me Cik pa Ceng Acel, Amerika "oyweyo woko lumala weng me Konstitusyon pa en." Kare ma kityeko timo tic man ocake ki Patriot Act i 2001. Ki 2001 paka i Cik pa Ceng Acel nyutu tic ma kacok coki me yweyo woko Konstitusyon. Tic ma kacok coki meno rwate ki rek me porofesi, ma iyie kityeko cweyo cal pa lewic. Rek pa cal pa lewic romo neno calo ma pire tek manok, ento pire tek ne rwate me ngeyo. Gin ma miyo rek pa cal pa lewic obed ma pire tek en ni, nyutu rek aryo.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Pi beast me piny, rek aryo gibedo tung aryo pa Republicanism ki Protestantism. Tung aryo eni gicako bedo i rwom pa Kanisa ki Lwak, ci gityeko yubu cal pa beast. Omiyo rek me yubu cal pa beast tye ki rek aryo i iye acel; pien tung pa Republican ki pa Protestant gitye ka rwate marwate i mukato pa kare, ento rek pa gik keken bene gitye ki lok pa lapor pa gi me rwako. Rek acel me lapor, ki gin aryo ma tye marwate, obedo matek maloyo ki coyo keken alama pa tic me politik ma tito waci ma rwate ki Constitution.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Rek aryo pa luti pa Republican ki pa Protestant obedo dok matek mapol ki gin me kinabii ni i luti pa Republican tye historia me lweny ma i tung pa Democrats ma mito otwol ki Republicans ma gengo otwol; ki dok bene ni i luti pa Protestant tye tem pire tek ma lubo nyiri ma ngec ki nyiri ma pe ngec i historia pa luti pa Protestant. Ento, gin madwong tutwal ni obed cing i ada magi.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

I rek ma ki yaro ki kwer aryo pa nyama me piny, tye yaro ma rwate paco me cweyo kit pa Kristo onyo kit pa Satan; man rwate ki cweyo cal pa Kristo onyo cal pa nyama, pien i kaka man “nyama” yaro gin ma kicweyo macok ki Lacweyo. Cweyo kite magi otimo i iye dano weng, pien ka giko kare me temo dong tye keken dul aryo. Cweyo man bene otimo i woko ki cwak me teko pa Papa ki United Nations.

So, the testing time for formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Kare me tem pi yubo cal pa le ocake i 2001, ki giko i Sunday Law i United States. I kare meno, tarik me lajwok pa cok aryo pa le pa lobo nyutu gonyo me lok ma i iyie ki ma i woko i tung cokgi keken, ka obedo me dini onyo me politiki, ki bende nyutu tongo me lweny ma i atung cok aryo kene.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Cik me Ceng Acel i United States tye calo ciko me wil woko, ma Yesu owacho ni obedo “the abomination of desolation.” Cik me Ceng Acel i United States obedo ogiko me kare ma ocake i 2001. Patriot Act obedo “the abomination of desolation spoken of by Daniel”, ki Yesu owacho ni en obedo alama me wil ki i balo ma obino.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Patriot Act tye kagamo lacer maporofetik pa 1888, kacel ki Tam me Cik Blair. Patriot Act bene, i kit porofetik, tye kagamo dul me Cik pa Sande; erac, kare ma ocako ki 2001 ocake ki Cik pa Sande calo dul ma kiloko kwede 1888—Tam me Cik Blair, 2001—Patriot Act, ci otum ki Cik pa Sande.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Wac me ciko me wot woko ki i citi i cawa me 2001, tye macalo wac me ciko me wot woko ki i Babulon i kare me cik me Sande. Bura ma kelo iye Amerika ma Kacel i kare me cik me Sande, tye macalo bura ma kelo iye piny weng ka Mikael ocungo, kede kare me temo pa dano ogiko. Saini pa Kristo me Alfa ki Omega, tye kinyutu dokodoka i gin ma adier ma Blair Bill me 1888 onyutu, kede gin weng ma 1888 onyutu, ma dok otime i 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

2001, ma kinyutu ne calo kit ki 1888, pe keken nyutu lamal me wino calo ma nyutu ni ki tim marac ma kelo piny odong nono; ento bende kinyutu ne kwede 66 AD ki gungu pa Cestius. Gungu pa Titus i 70 AD nyutu cik me Sande i United States. Cik me Sande i United States kinyutu ne kwede mwaka 321 ki cik me Sande me acel pa Constantine, ki 538 nyutu kare ma piny me agiki pa dunya poko cing bot rwate pa Beast.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

2001 tye calo 1888, Cestius, kede mwaka 66 AD. Cik me Sande tye calo Titus, kede mwaka 70 ki 321. Kede bene 2001 tye calo baptiismo pa Yesu, kacel ki kare ma En o aa piny i Revelation chapta apar i ceng August 11, 1840. Alama weng magi medo i rek me Konstituson.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Rek ma porofetik pa United States rwate calo ki rek pa Adiventisim. I 1798, Paapasi oyudo cwero ma kelo tho, ki 1798 obedo kare me agiki, ka but me porofesi pa Daniel ma rwate ki rek pa malaika me acel ki me aryo i Buk pa Nyuto 14 giyabo cing ne. Kany i 1798, gityeko mino alama me ocako me porofetik pa Adiventisim, ki i 1798 lagonyo me piny ma tye ki ruk macalo me lamb obedo piny pa rwot ma abicel i porofesi pa Baibul.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

Anyim 1798, kityeko bedo nyutu me yoo adek pa janabi ma kirwate kwede rek pa lec me piny; kono bene rwate ki waco pa United States kacel ki Konistitucen pa United States. Nyutu adek meno obedo Declaration of Independence, ma gikwaco i 1776; ci Konistitucen i 1789; ci Alien and Sedition Acts pa 1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Cal adek me yoo magi giwaco pi rek me poropheti pa Constitution, ki ginyutu cako pa lwak ma abicel i poropheti pa Baibul. Cik me Sande obedo agiki pa loyo pa lwak ma abicel i poropheti pa Baibul; pien kamano, i cik me poropheti myero bed cal adek me yoo ma aa i anyim agiki, macalo kit ma cal adek me yoo ma ne oaa i anyim cako otyeko nyutu.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

I mwaka 2001, ka “towers” oboro, Patriot Act kityeko nyige ki Blair Bill me 1888, kacel ki gonyo ma ocake atir pa laliro me Adventism i Minneapolis General Conference. Gonyo ma malaika owaco bot Sister White ni kityeko nyige calo gonyo ma Korah, Dathan ki Abiram otime bot Moses, bende kityeko nyige ki baptiisa pa Yesu Kristo i mwaka 27 AD, ki pungo pa Islam i 11 August, 1840, ki Declaration of Independence i 1776, kacel ki “abomination of desolation, spoken by Daniel the prophet” macalo alama me woro woko ki kec madit ma bino, ma kiloko ki Cestius ki 66 AD.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Ka itwero paro ka bene ni rek me porofesi ma wa tye ka paro iye kombedi en aye rek me Konstituson pa United States, dong rek weng me porofesi ma kityeko kwano anyim gonyo ki cweyo tema me porofesi ma kityaro iye ki rek me Konstituson. Ento rek ma nen calo ma tye ki kube mapol loyo gin weng en aye rek me cweyo cal me lebi. Cal me lebi en aye cal me lebi pa Papasi, ma kityaro ne calo lebi ma nyako obedo ka rwot i lebi, ma en aye kube me Kanisa ki Gavumenti ka Kanisa tye ki twero i kube ne. Pi United States me cweyo cal pi lebi, myero Protestanti ma opoto woko ki atir obedo ki twero ikom Gavumenti makato ni Gavumenti obino ciko ki keto cing i Cik me dini, ki me agiki Cik me Sande.

As the process of forming the image of the beast is accomplished the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Ka yore me cweyo cal pa lewic dong otyeko, Cik madit pa piny, ma kicoyo kwede kite ma lamal me acaki, ma Thomas Jefferson ocoyo calo “bedo lacal pa kanisa ki gamente,” bi guro woko. Ka pembe pa Protestant tye ki twero me ciko pembe pa Ripabilikan me miyo lubo atir yubu pa dini, cwiny me Cik madit kibolo woko; ka mano, kube me porofeti tye i mede ki rek pa Cik madit ki rek pa cal pa lewic.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Kare ma kicweyo cal pa le me cungu ocako i 2001, ki Patriot Act, ci otum i Cik pa Nino, ka alama pa le me cungu kiketo matek. I kare meno dyew me agiki kicwalo, pien dyew me agiki cako poto ka malaika ma tek i Revelation apar abicel oboro piny ci omiyo piny can ki dwong pa En, ma, malubo waco pa Sister White, obedo ka ot madwong me New York City kigolo piny ki gamo acel pa Rwot.

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

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

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Kare me cwalo pe me agiki mot mot tye calo kare ma witi ki yiri marac pa dul me agiki pa Adventism gitye ka purogi ki yweyogi. Puro kacel ki yweyo meno ogik i cik me Sunday, ci nyiri ma ngwec ma tye ki mo ka peko madwong pa cik me Sunday obino, gicimogi; ci kacel kamako Holy Spirit kicwalo piny labongo ratiro nyo Michael obutu ki kare me temo pa dano ogiko.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

I cawa me yubo cal pa lewic i United States me Amerika, koth pa agiki bi bino manok-manok; i cawa me yubo cal pa lewic i piny weng, koth pa agiki bi olo labongo pimo.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

I mwaka 2001, tem pa kanisa pa Seventh-day Adventist pa Laodicea ocako, macalo kit ma ne rwate kwede jo Protestanti i ceng 11 me August 1840, kacel ki Israel me con ka ki batisa Kirisito.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> Cawa me tem dong obino i kom wa, pien kwac madwong pa malaika me adek dong ocako i nyutu pa bedo maber pa Kirisito, Mkombozi ma oweko bal. Man obedo cako me mwanga pa malaika ma dwong pa en obipongo piny weng. Selected Messages, book 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Yor me temo me agiki pi jo me laloc me con cako i kare ma lata pa malaika ma kigineno i chapta apar aboro me Buk me Nyutu pa Yohana cako nyuto lok pa en. Lok pa en bene tye i vesi adek me acaki i chapta apar aboro me Buk me Nyutu pa Yohana, ki gin ma Sister White owaco, vesi adek meno otyeko piny ka ot madit me New York City ogore piny.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Eka yo me tem ocako, macalo ma Yohana onyuto i dul apar me Apokalipisi. Tem ne en ni in ikawo buk matin ma tye i lwet pa malaika, ci icamo ne. I kare me tem man, kare ma kot me agiki tye ka kidenyo, ooto keken ikom joma yero me kawo buk matin ka gi camo ne.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> Mapol gi ojuke tutwal i yudo kec me acaki. Pe gi oyudo ber bedo weng ma Lubanga omino gi kamano. Gicenyo ni lacim man obipongo ki kec me agiki. Ka kica mapol loyo weng obimino, gi mito yabo cwinya gi me yudo ne. Gitye ka timo bal marac madit. Tic ma Lubanga ocako i cwinya pa dano, i mino lacer pa En kede ngec pa En, myero obedo ka mede odonyo anyim. Dano keken myero onen ki ngec pi lacim pa kene. Cwinya myero kiweyo woko ki jami murac weng, ki kwerone wek Roho Maler obed ka bedo iye. En ki nyutu richo kede weko richo woko, ki kwayo matek, kacel ki lielo gi kene bot Lubanga, ma lubi me acaki gicweyo piregi pi golo piny pa Roho Maler i Nino me Pentekote. Tic acel acel man, ento i rwate maduong loyo, myero kitim kombedi. Eme, dano ne myero kwayo keken pi kica, ci kuro Rwot me tyeko maber tic ma lube iye. Lubanga en ma ocako tic, ci obityeko tic pa En, me yubo dano obed opong i Yesu Kristo. Ento pe myero bed ki weko woko kica ma kiyaro ne ki kec me acaki. Jogi keken ma tye ka bedo ki lacer ma gitye kwede, gin aye gibiyudo lacer ma loyo. Ka pe watye ka mededo anyim nino keken i nywako ki timo kit maber me ja-Kristo ma tye ka tic, wa pe wabi ngeyo ngolo pa Roho Maler i kec me agiki. Twero bedo ni tye ka kato i cwinya matwal i tung wa, ento wa pe wabi yaro, nyo wa pe wayudo. Testimonies to Ministers, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Jogi ma ocamo lok me 2001 onongo gicako keno lok ma rwate ki kare en, ento onongo myero gitemo, pi nyutu ka gityeko keto lok en i cwiny gi i rwom me cwiny ma kiciko pi cal me Lubanga. I kare en, ka meno koth me agiki kiketo calo cwico-cwico, pien ngano ki yago pud tye ka acel. Ka meno, Sister White owaco ni, “Nyalo bedo ni tye ka donyo i cwiny pa jo weng ma i tung wa, ento wa pe wanwangeyo onyo wakeno.” Ka ngat ma tye ki paro maber giyweyo piny ki ngat ma tye ki paro marac, dong koth me agiki ogolo piny labongo rati, macalo ma otime i Pentecost, ma tero calo cik me Sande.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> Odoco, parabol man gipwonyo ni pe tye twero me cako odoco inyuma me kero. Ka tic me Lok Maber ocweyo, con otum-otum opoko ber ki marac, ki lim pa dul mo keken dong oketo atir pi kare weng. Christ's Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Kare me pobo koth me agiki, bong bene kare ma koth me agiki golo piny pe ki pimo, gin bende ki nyuto calo kare aryo ma ruro otimo otyeko bot jo pa Lubanga. Kare me acel me ruro bot jo pa Lubanga ocako ki ot pa Lubanga i ceng 11 me dwe September, 2001, kede i cik me ceng Abicel ruro dong otyeko pi jo pa Lubanga mukene ma gitye ka dwoko onyo kwero woko dwon madit pa malaika me adek ma ocako i cik me ceng Abicel i United States, ki dong giko i kare ma Mikael ocungo, ki kare me temo pa dano ogiko.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Kare aryo me koth me agiki, ma bene obedo kare aryo me rwako kom ma ocako ki ot pa Lubanga, ci dong ceto bot apuk pa Lubanga mapat, bene obedo kare aryo me cweyo cal pa le ma pire tek.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

I iye kare me acel pa kare aryo magi me lapor, ka wenyo kityeko kete i wi Kacanisa pa Lubanga kun aye i wi United States me Amerika, en aye gintic acel keken ma i iye ka ruk me Ripablikan ki ruk me Protistant kityeko wenyo gi weng. Kany keken, ka Adventism me Laodikea kicwero woko ki i leb pa Rwot, United States opongo kop me temo pa pire, ki bal me piny kiceto i wi piny, ci Saitan dong onyuutu piny ki ocako tic pa iye ma pire tek. Dano 144,000 gigo gonyo, ki gikelo gi malo macalo cal i kare me Cik pa Sannde.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

Kityeko waco wa ni pe twero miyo ruc mo keken pa “gin ma dano pa Lubanga ma bin tye i piny binenongo kwede ka dwong pa polo ki dok-cako pa tigo me cawa macon giyubu kacel.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

> Satan obedo ngat ma kwano Baibul maber atir. Ngeyo ni cawa pa iye obedo matidi, kede tye ka temo i kare weng me gengo tic pa Rwot i piny man. Pe romo cweyo nying'o mo pi yore me bedo pa jo Lubanga ma gibi tye ngima i piny, ka ber pa polo ki dwogo me cwalo peko ma otime con kigolo kacel. Gibi woto i ler ma aa ki kom pa Lubanga. Ki kit pa malak, bi bedo cwalo lok nono i kin polo ki piny. Kede Satan, ma olutre ki malak marac, kede tye ka waco ni obedo Lubanga, bi timo magero me kit weng me bwonya, ka romo, jo ma kiyero pire kene. Jo Lubanga pe gibi nongo gwoko kwo pa gi i timo magero, pien Satan bi tiyo macalo magero ma bi time. Jo Lubanga ma kityeko tem maber, gibi nongo twero pa gi i cal ma kiwaco iye i Exodus 31:12-18. Gi myero gubedo i Lok ma tye ngima: 'Kiketo.' Man aye piny keken ma i iye romo gubedo maber ki kuc. Gin ma gubalo kica pa gi ki Lubanga, i nino meno, gibi bedo pe ki Lubanga ki pe ki geno. Testimonies, volume 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Dwogo me lacer ma con cako i “cik me Sande” i United States, pien Satan cako tic pa iye matira i kare meno; nyako ma pe otuk ma jo ngec, ma dong “gitemo ki otemo,” dong “gibiwoto i lacim ma aa ki kom pa Lubanga.” Man obi kitimo ki tic pa malaika, pien “ki yore pa malaika kibedo ki cwalo kwena ma pe kato cing i tung polo ki piny.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Jo ma ngec obedo gin ma kityeko kimako gi cal pa Lubanga i Yabo 7 ki i Ezekiel 9, ki kiconye gi jo ma lalar, ma gicayo Rwot, kun gityeko kwanyo "lok ma ocwalo." Jo ma lalar obedo "gin ma gipoto kwergi ki Lubanga, ma i ceng'eno gibedo labongo Lubanga ki labongo geno." Dul aryo magi gitiemo, ki kigolo gi i kabedo ma gi onen kitgi, ki i yore me ka gi oywako onyo gikwanyo lok pa kare man. Lok pa kare, ki cako ki 11 September, 2001, obedo lok pa Kot me Agiki.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Lok me kot me agiki gineno ki yore me “rek i kom rek,” macalo kiketo iye i Kitap Yesaya, chapta 28. Yore me “rek i kom rek” obedo yore pa Lubanga ma oyero pi kwano Bibiliya; eka weko yore meno pe keken obedo weko lok ma kinyutu kwede kun timo yore me “rek i kom rek,” ki kany matin ki kanyo matin; ento bene obedo weko En ma oyero yore meno.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Pien yore me cik ma ki cwalo iye ki Lamo Maleng, ma ki nyutu i yore me temo ma kelo i keto ranyisi pa 144,000, nonge atir ni tung acel keken ma otino pa Lubanga twero woto kwede i lok pa con ma “dit pa polo ki dwogo me peko me cobo pa con golo kacel,” obedo ni obed i tyen me kwo ma ler ma aa ki i kom pa Lubanga twero ongeyo. Myero ongeny; ka pe ongeny, dong pe tye ki ber, kadong wan alal.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Pe myero wa kuro pi kot me agiki. Obino i tung dano weng ma bi ngeyo kede ma bi mako gin-kene ludwe ki opub pa kica ma obo iwa. Ka wa cobo gic me ler, ka wa pido kica ma atir pa Lubanga, ma mito ni wa ogeno Iye, dong kigamo weng bityeko. [Yesaya 61:11 kicoyo.] Piny weng myero opong ki pak pa Lubanga. The Seventh-day Adventist Bible Commentary, volumu 7, pot 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic word receive more light.

I kare ma ocako ka Malaika me Nyutu apar aboro opongo lobo weng ki dwong pa Ne, ma ocako i dwe me September 11, 2001, kot me agiki obino keken i wii gin ma gi ngeyo ki gi omako pire kene otur ki manyunyu me kica ma tye ka poto i wii wa. Bal madit ma Sister White ocwalo con, ne obedo kare ma nyako manyen ma pe gi ngwec gitye ka paro ni gibed ka cwaito nyaka kot me agiki opobo piny labongo pe ki pimo; pien ci gicimo ni bin gubed twero ocako mede. Pe kamano; gin keken ma tye ka medo i ngeyo lok me porofeti pa Lubanga aye ginywako ler mapol.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic word in advance of the crisis.

Ka watyeko coc man, gin ma amito nyutu obedo i kube ki rwom pa cawa me tem ma watye iye kombedi. Ka wa romo “woti i ler ma oaa ki i kom pa Lubanga” i cawa ma yubu pa kare mukato ki dok otime odoco, wa bino mito rwako maber lok me laco lok mapwod tem madwong obino.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

I pot buk acel, Daniel ki jo madwong adek dong gicwalo pwonygi maber tutwal mapwod gicito me kitemogi ki Nebukadnezzar. Pi ceng 40 Kilist oyabo lok me lanen, me weko jopwony obedo ki ngec pa lok eno mapwod ceng 10 ma i iye jopwony gicweyo kube gi maber tutwal. Eka Pentecost obino, ma nyutu kit pa Cik me Sande.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

I Daniel 3, Shadrak, Meshak ki Abednego giwaco bot Nebukadneza ni pe gi mito kare mukene, pien dong gicwinyre woko pi ngo ma gubed timo i kare me temo pa cik me Sande. Bedo matir pa gi omedo adwong ka giwoto i ofen me mac kwede Kirisito, ki ladito weng ma obino limo ma oneno mirako ma otime i ofen me mac gicwalo lok ma dong gicwinyre iye pud pe otemo i piny weng ma ngeme i kare meno.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

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