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# The Book of Daniel - Number Fifteen

Buk pa Daniel - Namba apar abicel

Daniel Chapter Two – Summary and Conclusion Part Two

Daniyel Dul Aryo - Kwanyo Lok ki Agiki, But Aryo

Author

Jeff Pippenger

Published

December 10, 2023

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At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.

I agiki me dwe July me mwaka 2023, dwon ma i but ocako kwaco bot lagony ma otho ma oyoto, macalo kit ma Daniel owoto bot Arioch owaco bot en ni onongo otyeko ngeyo 'gin ma kicano.' Daniel ka kwede Hananiah, Mishael ki Azariah gicalo laco kwena pa Elija, kede kwena pa Elija nyutu ni, ka dano pa Lubanga ngeyo en onyo giyaro en, onyo pe, dong gitye i kom kemo.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Kombedi, o jodolo, cik man tye pi wun. Ka pe uwinyo, ki ka pe uketo ne i cwiny mamegi me miyo pak i nying na, Rwot pa dul me lweny ducu owaco ni: Abi cwalo chir bot wun, ki abi goyo chir i ogwedhi mamegi; ee, dong agoyo chir gi, pien pe uketo ne i cwiny mamegi. Malaki 2:1, 2.

The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.

‘Labona’ me cawa magiko, kaka Petero owaco, gin dano pa singruok pa Lubanga ma con pe gin dano pa singruok pa Lubanga. Gin ma gichamo ‘buk ma mucung’ ka malaika ma tek me buk me Revelation apar aboro oboro piny i 11 me September 2001. Ento, kaka Malaki owaco, gitye i cira.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Ka dong unyeto ni Rwot obedo gi kica. Bot en, ka ubino, macalo kidi ma tye ngima, ma dano okwanyo woko, ento ma Lubanga oyere, ma itye ki dwong; inu bene, macalo kidi ma tye ngima, kiketo wunu ot pa Lamo, lawi maleng, pi miyo rwom pa Lamo, ma Lubanga ogamo, kun Yesu Kristo. Pien bende, i coc me Wic pa Lubanga waco ni, “Nen, atero i Sion kidi me tung ot madito, ma oyere, ma itye ki dwong; ki ngat ma geno bot en pe obiny gonyo.” Eyo, bot inu ma ugeno, en tye ki dwong; ento bot jo ma pe giywinyo, kidi ma ludwogo ot okwanyo woko, en keken obedo wii me tung ot, kede kidi me butu, ki got me kwojo, bot jo ma gubuto i Lok, pien pe giywinyo; ma bene kiketo gi iye. Ento inu, obedo dul ma ki yero, lawi pa rwot, lwak maleng, jo ma ki yiko pi en keken; pi umiyo pak pa en ma ocwako un ki i mudho, ocwalo un i lero ma pire tek pa en: Inu ma con pe obedo jo, ento kombedi obedo jo pa Lubanga; ma con pe unongo kica, ento kombedi unongo kica. 1 Pita 2:3-10.

The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.

“Jadolo” me cawa agiki gin jo ma “otemo ni Rwot obedo maber.” “I kare mukato” gi onongo pe jo, ento kombedi gi tye jo pa Lubanga. Gin jo ma gityeko nongo “kidi matye kwo,” ma “ki dano kilaro ne, ento Lubanga onyerone, ki obedo ma wel tutwal.” Kidi eno obedo “kare abiro” me Leviticus 26, ma “jolako ot” pa Millerite “kilaro” i 1863. “Jolako ot” pa Millerite ogolo ot pa Lubanga i mwaka 46, cokki ki 1798 dok 1844; ento ki ne gi yero me lalo “medo ngec” ikom “kare abiro” ma obino i 1856.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Jo pa an gupoto pi peya ngec; pien iweyo ngec, an bende abi iweyo in, me pe ibedo jadolo pa an; pien iweko cik pa Lubanga mamei, an bende abi weko nyithin. Ka gimedore, bene gitimo richo i an; pi mano abi yubo kica gi i kwer. Hosea 4:6, 7.

The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.

"Priests" pa cawa me agiki gimako lok pa "seven times" ka ki tero-gi dwogo i yore me con pa Adventism post-September 11, 2001. Giyeco lok pa buk ma ocano, ci en obedo "maber tutwal." Ento Malaki owaco ni "priests" pa cawa me agiki obedo "cursed", ci "seven times" aye obedo curse. Gi tye iyie curse me "seven times", pien gi odwogo timo richo pa kwaro gi. Malaki owaco ni "priests" okwere nying pa Lubanga, ki miyo "sadaka ma okwere." Sadaka eno obedo "prediction" pa July 18, 2020.

> For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.

> For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11-2:4.

The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.

Kica ki Levi obedo lamal me bedo adier pa jo Levi i tem me cal pa lewic i dwoko cwinye pa lacere me dyang me bulu pa Aaroni. Jo Levi i Buk Malaki, ma laco me kica oyweyo gi, oyweyo gi pi miyo gicwako “lim” i bedo maber. Lim en aye lok pa nying Kristo, ma obedo kit pa En keken.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> En aye poth pa pe ngeyo maber pi Lubanga ma tye ka guburo piny. Dhano tye kagolo ngec pa kit pa En. Kit pa En kityeko pe ngeyo maber, ki kityeko cwalo lok pa En marac. I cawa man, lok pa Lubanga myero opobo, lok ma kelo lero i yore pa en ki ma gwoko kwo i twero pa en. Kit pa En myero kinyutu. I poth pa piny myero kicwalo lero pa dwong pa En, lero pa ber pa En, ngwono pa En, ki atir pa En.

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.

> Man obedo tic ma nabi Isaiah ocwalo i lok magi, ‘O Jerusalem, i miyo ngec maber, yubi dwoni ki teko; yubi, pe ibweno; mi wac bot kom pa Yuda ni, Nen Lubanga wunu! Nen, Rwot Lubanga bi bino ki cing ma tek, ki wi cingi bi bedo rwot pi en; nen, paco pa en tye kwede, ki tic pa en tye anyim en.’ Isaiah 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> Gin ma tye ka kuro bino pa Lacoo me nywako myero gi waci bot dano ni, "Nen Lubanga me wun." Kec agiki pa leyo me ngwono, kwena agiki me ngwono ma bi mino bot lobo, obedo yaro ni kit pa hera pa En. Lutino pa Lubanga myero gi yaro dwong pa En. I kwo gi kacel ki kitgi, myero gi yaro gima ngwono pa Lubanga otimo pi gi. Christ's Object Lessons, 415.

Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.

Jadolo pa Malaaki omiyo cok ma ocoyo nying pa Lubanga. Cok nyutu lok, kede lok me Nashville i ceng 18 me dwe July, 2020, obedo cok ma ocoyo. En obedo ma ocoyo ki lweny me pe keto iye cik me porofetik ma waco ni, ‘myero kare pe bedo dok,’ ma Krisito keken omiyo i Kitap me Nyuto, Poti apar.

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

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

The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.

Lim me bedo maleng ma Jolewi nyuto i Malaki buro adek, obedo calo lim i cawa me mukato, kede obedo nyutu kwena. ‘Cawa me mukato’ nyutu maleng pa kwena ma okelo keco ma acel i gin matime pa JoMillerite. Lim ma opoto nyutu kwena ma opoto pa Julai 18, 2020, ento kombedi obedo gin ma rwate.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> En bi bedo calo lame ki laler me feza; en bi yweyo nyith Levi, kede en bi yweyo gi calo zaabu ki feza, pi gicwalo bot Rwot sadaaka i kica. Eka sadaaka pa Yuda ki Jerusalem bi irwak ki Rwot, calo i cawa me con, ki calo i higa me con. Malaki 3:3, 4.

The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.

Ruk ma kinyutu i Malachi nyutu tem me conyo gin ma Elijah rwom kwede. Wa ma dong wacako ngeyo, myero wa ngeyo ni adwogi me ruk me "abicel" otum woko i wa i gonyo ma wa nyutu kun wacoyo anyim lok ma rac pi July 18, 2020. Ka bene, myero wa dok cimo kit me porofetik ma wa mito me cham. Yubu aryo me adwogi man, ka bene tye mukene, romo nonge i nyutu pa Malachi pi Elijah ma obino, ki i lok pa kare pa Elijah pire kene. Elijah otyeko nyutu maber ni bi bedo lok acel keken ki kit acel ma atir.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Ci Elija, Tishbi, ma acel ikin jo Gilead, owaco bot Ahab ni, “Ka Rwot Lubanga pa Isirael tye ka bedo, ma i anyimne acung, pe bi bedo lat onyo kot i higa magi, ento kaka lok na.” 1 Kings 17:1.

Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.

Malaki onongo onyutu “ruk” ma jo-priest pa Lubanga tye iyie i kare ka Elija me agiki bino, ma rwate ki “ruk” me lim apar apar pa Lubanga. “Ruk” me lim apar apar i Malaki nyutu cing me yero pa jo Lubanga; pien me golo “ruk” ma gi dong tye iyie, myero gi yero kama ki ngo ma en “ot me gwoko jami”.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.

> Nen, abi cwalo lakwena na, ki obi pango yo i anyim an; ki Rwot ma un utye ka yenyo, obi bino piny ki woko i ot pa iye; en aye lakwena me kwer ma un utye ka cwiny cwinyo iye; nen, obi bino, owaco Lubanga, Rwot pa lwak. Ento ngat mane mitwero bedo i nino me bino ne? ki ngat mane mitwero tung ka onyutu pire? pien obedo calo mac pa laco me yweyo feza, ki calo sabuni pa laywero ngu; ki obi bedo piny calo laco me yweyo ki paco feza; ki obi paco ludul pa Levi, ki opaco gi calo bul ki feza, wek gimi Rwot amalu i twero maler. En keken, amalu pa Yuda ki Jerusalem bipore bot Rwot, macalo i nino me con, ki i higa me con. Ki abi bino piny botu pi kwero; ki abi bedo lalim mapupiny i kom ajwaki, ki i kom lapiidi, ki i kom gi ma gikwero lok marac, ki i kom gi ma gicweyo latic me tic i pegi, ki dako ma lacoo ne otho, ki lutino ma pe tye kwar, ki gi ma giyaro lalingo ki ki twero me iye, ki pe gi wuo an, owaco Lubanga, Rwot pa lwak. Pien an Rwot, pe anyiko; omito ka, wec pa Jakobo pe gubale woko. Kabe ki nino pa kwaru, useko woko i cik na, ki upe gwoko gi. Dwoguru bot an, ki abi dwogo botu, owaco Lubanga, Rwot pa lwak. Ento uwaco ni, wa bedo dwogo i ngo? Ngat mitwero kwalo Lubanga? ento un ukwalo an. Ento uwaco ni, wan okwalo in i ngo? I makato me apar-apar ki i amalu. Ugamo kwong madwong; pien ukwalo an, kacel piny weng man. Keluru makato me apar-apar weng i ot me kume, wek obed kio i ot na, ki temuru an kombedi ki man, owaco Lubanga, Rwot pa lwak, ka pe abi yabo botu dirica me polo, ki apuuru botu kica, dok kabedo pe bi romo mede kwede. Ki abi cungo laccamo mapire pi botu, ki pe bibuñi cere pa pinyu; kadong vin pa un pe bi wil cere ne i kare i puro, owaco Lubanga, Rwot pa lwak. Malachi 3:1-11.

The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.

Rwot pe loko, en pe bene loko yore me timo. Cing ma "curse" obedo onyo pe, ma Malaki owaco ikom "tithe", gin ma acel tye adwogi: "tithe" myero kikelo i "storehouse", pi bedo ni "meat" obed i ot pa Lubanga. Gin man mito ni myero kiyero ni "storehouse" en ngo, kede bende ngo ne obedo "food" ma William Miller orwako calo i wot pa malaika me acel, ma ne onyutu rwom pa "food" ma myero kikam i wot pa malaika me adek? Rwom acel pa "food" eno en "rain" kede "dew".

> Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.

> Yee polo, winyu, an abi waco; i piny, winy lok pa dwi an. Tami na obipoto calo kot, lok na obipungo calo dwogi, calo kot ma matin i yik ma oyot, ki calo okwalo kot i lwak. Pien abi yaro nying Rwot; mii madwong bot Lubanga wa. En obedo Kidi; ticne pe tye bal; pien yore ne weng tye kare; Lubanga ma adier ki pe tye keca; en obedo kare ki atir. Detoronomio 32:1-4.

Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?

Elija onongo paro adada gin ma oweco bot Ahab? En onongo paro adada ni i cawa me agiki, ka tyeko opong piny maler me yore pa Elija ki lok pa en otime, “pe bi bedo nitit onyo cok i mwaka magi, entono kaka lok pa an”? “Cok” ma Elija owaco ni kigono, ka keken i lok pa en, obedo rwate kwede “cok” ma Malaki opako ni obed kica?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Kel weng zaka i ot me gwoko cam, wek obed cam i ot pa an; tem an kombedi ki man, owaco Lubanga, Rwot pa dul me lweny: ka pe abi yab pi yin wange me polo, kede abi poro bot yin baraka, nyaka pe bed kabedo ma rwate me kwako ne. Malachi 3:10.

And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?

Ki "ruk" pa "sadaka" ma pe ki weko obed maleng pa "jodolo", ki tiyo marac pa "tithe" ma dong otime, bende nyutu "ruk" pa "kare abiro me acel"?

At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.

I agiki me dwe July 2023, wa ocako cwal coc me pot buk, ma i kom mere gi obedo dok coyo pa kwena ma ononge i dopye me kwano ma ki loro ni “Tebul pa Habakkuk”. Ma pe ruc i nyutu ma tye kombedi en ni, piny ki July 18, 2020, Rwot ocako keto mogo pa lok me kweyo ma macon i lum manyen.

He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.

O cako nyutu gin ma i wang an ne onen calo madwong; ento an keken, ne pe abedo ka kube ki tic ma dong ki miya me tyeko, ki pe an mito bedo ka kube kwede. Cak ki ceng 19 me July, 2020, an ogenyo ni aporo me ceng ma mukato anyim ne obedo pe atir, ki ni an keken ne tye ki bal madwong loyo i kom aporo marac meno, kacel ki gin marac matek ma otime cono, loyo ngat mo keken.

Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.

Ci i dwe me Julai me mwaka 2023, cwiny ma tek omako an, ni ka kadi ki ojuko woko atata macalo ladit me rwom me malayika adek pa Lubanga, myero manok acako cono gin ma abedo anyuto caka ki Julai me 2020. Awilo cwiny ni abiketo i coc gin ma kiyabo bot an caka ki richo ma onwongo otime i nino me Julai 18, 2020, ci aketo ne i rekodo me lwak, mapwod pe giketo an i kuc.

In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.

I dwe adek ma oko ki July, tye piny mapol loyo apar abicel aryo i lobo weng ma kombedi tye ka lubo gin acoya man. Eyo, gin mogo tye ka lubo pi tic ma pe maleng ki mito marac; ento pe gin weng. Wa tye i giko cako purugram ma bi keto gin acoya man i leb madit weng me piny, pien i kare man piny mapol loyo apar abicel aryo myero gi paro ada man i leb Engilisi keken.

We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?

Wa dong watye ka timo tic me konyo jo mogo i lobo weng, ma pe gi tye ki yoo ki jami me timo tutwal ki adada magi; ento atam ni ‘ot me cam’ ma Malaki owaco kwede, ma kimaro pire keken en miyo ‘cam’ i ot pa Lubanga, twero bedo ka nyutu tic me cwalo lok me adada ma dong oaa ki nyig lok magi cako ki July 2023?

We will begin our consideration of Daniel chapter three in the next article.

Wa bicako poko wa ikom Daniel chapta adek i coc ma bino.

> “We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!

> Wan tye ka bedo i kare ma patpat i lok mukato pa piny man. Tic madwong myero otimo i kare macek tutwal, ci Kristiani acel acel myero otimo but i medo tic man. Lubanga tye ka lwongo dano ma bi yek piregi keken i tic me gwoko cwiny. Ka wan cako nongo ngec maber ikom lim madwong ma Kristo ogoyo pi gwoko piny ma tye ka tho woko, dong obedo lweny madwong me gwoko cwiny. O, ka kanisa pa wa weng onongo gineno ki onongo gupong ngec ikom lim ma pe ki agiki pa Kristo!

> “In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.

> I neno me otum, an oneno diro madwong me yubo kit i tung jo pa Lubanga. Jo mapol gutye kagoro Lubanga. Jo ma teta gucono, ki jami ma loyo kit dano mapatpat gutimo. Kit me lamo me kwayo pi dano onen, macalo ka onen i anyim Tin Madwong pa Pentekoti. Cente ki alufu oneno giceto i gang me dano, ki giyabo i anyimgi Lok pa Lubanga. Cwiny gujuge ki twero pa Roho Maleng, ki kit me dwoko cwiny ma adada onen. I tung weng, lawote guyabe woko pi loro lok ma adada. Lobo oneno calo opong ki kom pa polo. Kica madwong gu nongo jo pa Lubanga ma adada ki ma bedo piny. An owinyo dwon me apwoyo ki pako, ki oneno calo yubo kit macalo en ma wan oneno i mwaka 1844.

> “Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.

> Ento mogo pe gidwogo bot Lubanga. Pe gidwaro wot i yo pa Lubanga; ka, me weko tic pa Lubanga omede anyim, kikwayo me mino ma pire keni, mogo gimako jami pa piny megi ki lacim. Gin magi ma tye ki lacim giyabo pire ki lwak pa jo yie.

> “The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.

> Gamo pa Lubanga tye i piny, ki i kom teko pa Lamo Maleng, wan myero wami ngec me ciko ma En oketo bot wa. Wan myero wami ngec man matidi, rek ki rek, cik ki cik. Dano, i cawa manok, gibedo gicoye me yubo madit, ki en kwam wa me nen ni gimi gi yot me ngeyo ada, pi gicako bedo i but maber ki ngeyo maber. Rwot lwongo jo pa En me tic—tic matek ki ngeyo maber—ka kare me temo pud tye. Testimonies, Buk 9, Pot 126.

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