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# The Book of Daniel - Number Seventy-Five

Buk pa Daniel - Namba 75

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Kikore me porofetik: aa ki lok pa Isaya i nyutu pa cawa ma kombedi

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Ka Aisaia yaro kwena ma kicoyo ki mwaka 65 (chapta 7, vesi 8), bot rwot marac pa Jerusalem, otimo ne i “lobo pa ja-oyo law” ki i “ogweno me otino pi pa dii ma malo,” i mwaka 742 BC. Mwaka 742 BC tye calo 1863, pien Yesu kare weng nyutu agiki ki cako. Lweny me dogo wi me 1863, i kare mukene, tye calo cik me Sannde i United States me Amerika, pien Yesu kare weng nyutu agiki pa gin ki cako pa gin. 1863 obedo cako me Kanisa me Adventist pa Laodicea ma kirejista ki cik, ci kanisa en obedo opoto i “loki piny madit” me cik me Sannde. Kikone nining ni korporesen ma Gamente tye kigiito iye ki cik (pe gin mabalo ni Kanisa tye ki twero loyo Gamente), romo mede gwoko Sabiti me ceng abiro, ka cawa ma Gamente acel acel en tye kigiwoko gi cik me gengo pak i ceng abiro?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

I cakke ki i agiki pa tic pa Kristo, oyweyo templu. I yweyo ma acel pa templu, Kristo okino ni ladit me jogi gityeko cweyo “ot pa wuon ne” obed ka me jo okwalo gubedo iye; ento i yweyo ma agiki pa templu, okino ni “ot gi” okwongo botgi opok. Israel me con nyutu Israel me kombedi. Otyeko yubo ki yweyo templu pa Millerite i cakke pa Adventism, ento i yweyo ma agiki, yweyo pa 144,000, Adventism pa Laodikea obwoyo woko ki i dhone, ci “ot gi” dong okwongo botgi opok.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Yesaya tye i but pat pa ju loyo lewi ka ocung i wang Rwot Ahaaz. Pat pa ju loyo lewi nyutu poyo ma otyeko timo ne Laco me Muma, ma obino ka acel i Templo pa En, ci opoyo nyithindo pa Lewi calo ki "sabuni pa ju loyo lewi." Poyo man otyeko timo i acaki pa Adventism, ci dok otyeko timo i agiki.

> 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. Malachi 3:1–4.

> Nen, abi cwalo lacak na, ci obi yubu yoo i anyim an; ci Rwot ma un luturo, obi bino ka cit i Hekalu pa’ne, en aye lacak me lagam, ma un gumaro iye: nen, obino, waco Rwot pa dul me lweny. Ento ngo matwero bedo i nino me bino pa’ne? Ki ngo bitwero cungo ka onyutu kene? Pien en calo mac pa lareyo, ki calo sabuni pa loyo twal: ci obi bedo ka lareyo ki lacweko me feza: ci obicweko nyithin pa Lewi, ci obiyweyo gi calo zaabu ki feza, pi gubweno bot Rwot misango i kit maber. Dong misango pa Yuda ki Yerusalem bime bedo ma rwate bot Rwot, calo i nino me kare macon, ki calo i higa me mukato. Malaki 3:1-4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Esaia otingo kwede Ahaaz, kede lamal pa wodi, ma nyingne nyutu rumb ni i cawa me agiki, “ogeng bi dwogo.” Ogeng en gin ma “gudwogo.” Esaia otingo kwede rwot marac Ahaaz i rik pa yweyo pa Kac pa Nyasaye, ma ocako i rik pa Millerite i 1844, ki pi pe gubwoko cik omiyo otyeko ne i 1863. I cawa me agiki, yweyo obedo rik pa goyo laci pa ngat alufu 144,000. Ka joo Millerite giyubo telo pa Nyasaye ma oyabe woko oko 1844, gubedo otyeko tic.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> Ka Jo Adventist, inge pi kweko cwiny madit i 1844, onongo gimako yiegi matek ka gikwongo woto kacel i timo pa Lubanga ma oyabo, kinongo kwena pa Malaika adek, ki i teko pa Ro Maleng giyubu ne bot piny weng, onongo gineno konyo pa Lubanga; Rwot onongo otimo matek kwede temo gi; tic onongo otyeko; ki Khristo onongo obino con me kawo jogi i pyemgi. Ento i kare me kweyo yie ki pe ngec ma orwenyo kweko cwiny, jo ma geno obino mapol onongo giweyo yiegi. Kamano, tic onongo gigeno, kacel piny onongo otye i nino. Ka Jo Adventist weng onongo gibedo kacel i cik pa Lubanga ki yie pa Yesu, rek wa onongo obed mapat tutwal! Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Bal me “woto ki tung keken i tera pa Lubanga ma oyabe” omiyo gi donyo i kit me Laodicea i 1856, kede bol ma obino lacen i 1863 omiyone bedo acaki me wotwot i catu, ma ki nyutu ne ki Israel me con ka gi balo temgi me apar, ma en ma ogiko; ci kigamo ni gibin tho i catu i kare me higni 40 malubo con.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Wod Isaya owaco ki lwak ni, i yweyo pa Templo ma ogiko i kare me agiki, “ocoke bi dwogo.” “Dwogo” pa gi ki nyutu ki Jereniya, ma omiyone lwak ni ka odwogo, obidoko lalinga pa Nyasaye. Jo 144,000 gin jo ma odwogo ki i poto me cwiny.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Jogi ma obedo 144,000 gityeko poto cwinya, kacel ki gityeko kuro Rwotgi. Gityeko nyuto gi calo nyiri maleng ma ngeyo i mukato me Millerite, kacel i acakke dok i agiki me mukato, cok aryo gicobo woko me bedo lwak acel, i kare me yaro woko pa Roho Maleng i cawa me Kwene me i dier otum.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Rwot marac Ahaz tye calo laloc pa Yuda ma gubedo winyo kwena, ento gi kano kwena ma Isaya omiyo; ci ka gutimo kamano, “gu bubo, ki gu bok, ki gu rur, ki gu kengi, ki gu palo.” Gin jo “ma giyiko bot jo ma tye ki tipu me ajwaka, ki bot lacwee ma gi moyo mot ki gi yubu mot,” ma nyutu kit ma gibedo kwedegi i tic me tipu, ma guliwo iye ka gutinongo bolo ma tek ma buk 2 Tesalonika owaco. Kano pa Ahaz bot kwena pa Isaya i higa 742 BC rwate kwede higa 1863, ka kwena pa Miller bene gicano. Isaya obedo rwatte pa Miller, ki kwena pa Isaya ki pa Miller gityeko bedo piny i “seven times,” ma giketo kakagi i vesi 8 i chapta 7 me Isaya. Lacoo pa Miller (Lacoo pa Isaya) tye calo dul me Elija ma bino i kare me agiki.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Cik ma kiwalo bot Ahaz pi cayo ne oketo iye poropesia ni rwot me tung maloyo bi loyo en, ma i cawa me agiki obedo lare maromo adek me Ruma me kombedi ma papasi tye lalo ne.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Ladit owaco bot an dok, ni, Pien jogo man gikwero pi Shiloah ma tye ka wot mot, ki giyayo i Rezin ki lakit Remaliah; kono ento, nen, Ladit obi cako malo i botgi pi me wang pi, ma tek ki mapol—en keken Rwot Asiriya—ki lamal mamege weng. Obi malo i yoo weng me pi, ki obi dii woko i tere weng me pi. Obi wot iyie Juda; obi pobo ki odii woko, obi ter nyo i luŋ; ki gweyo lapirene obi pongo twolo me piny mamegi, Imanuel. Aisaia 8:5-8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Isaya ochung ki rwot marac Ahaz i agiki me yore pi me wang pi ma i malo; ento, ka tye ki pe atir i bot jo me coc me Bibul ki jo me arkeolojis ikom ka wang pi ma i malo obedo keken ki wang pi me Siloam i cawa pa Kristo, gin ma tiyo i yore me poropesia me Isaya oyweyo weng pe-atir, pien Isaya nyutu ni rwot me tung i bor obino bot Ahaz, pien Ahaz otyeko kwero pi me Shiloah ma woto mot mot. “Shiloah” en nying ma i Old Testament pi “Siloam” ma i New Testament.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

En i poto pi Siloam ma Yesu ogwede dano ma pe romo neno. Rwot marac Ahaz nyutu lupwon me Laodikea ma pe romo neno, ka acel i 1863, ki ka aryo i kare me cik me Ceng Abicel ma kombedi tye ka bino, ma gi pe mito me ogwede. "Shiloah" ki "Siloam" lokgi nyutu "ocwalo", ki kwena ocwalo ki bot Wu, i bot Wod, ma nono omio ne bot Gabriel ki malaika maleng wek gi cwalo bot Isaya, ma okelo kwena ma "ocwalo" ki bot polo i bot laloc me Laodikea ma pe romo neno.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Dog pa pi me wang pi ma i wi, kama Aisaia opongo lok, nyutu kabedo ma kicobo kop pa Lamo Maleng i bot jo pa Lubanga, macalo paipu me bul ma i neno pa Sekaraia bene nyuto, onyo lader ma i nino pa Jakobo.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Gin ma Lubanga oterone pi wa kinyutone i buk me Sekariya, dyer 3 ki 4, kacel ki 4:12-14: “Adok acoyo, awaco bot en ni, Gin ngo lawi me yath olivu aryo ma kun tubu me zaabu aryo gicwalo mo ma calo zaabu ki iye woko? En ocoyo an, owaco ni, Pe in ngeyo ngo gin eni? An owaco ni, Pe, Rwot na. Dong owaco ni, Gin eni gin jo ma gilubo gi ki mo aryo, ma tye ka can i but Rwot pa lobo weng.”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Rwot opong ki jami weng me kony. Pe obalo gin mo keken. Obino pien pe wa tye ki geno, bedo wa ma piny-piny, lok wa ma pe ki pire-tek, ki pe wa geno, ma nen piri i lok wa; ka meno, twol ma ocol cwalo piny i tung wa. Kerisito pe kiyabo i lok onyo i kit pa en calo En ma ber weng weng, ki ma madit maloyo i tung joma alufu apar. Ka cwiny ogwana me yaro iye i jami me poto, Laro pa Rwot romo timo manok keken pi en. Neno wa ma macok neno twol, ento pe twero neno pak ma i bor. Malaika tye ka kano yamo angwen, ki waco ne calo leyo ma cwiny ocwer, ma tye ka dwaro weko kom woko ki diceto rwate i wang piny weng, kelo balo ki tho i yore ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> Wa bi nino i wang bur atir me piny ma pe otum? Wa bi bedo ma pe i cwiny, ki otutu, kacel ki tho? Oo, ka wa nongo i kanisa wa Tipu pa Lubanga, ki yamo pa Lubanga ma En opume iye i jo pa En, me gicung i tinggi megi ka gubed ki kwo. Myero wa nen ni yo obedo ma cuke, ki bur obedo ma cuke. Ento ka wa donyo kudong i bur ma cuke, larone pe tye agiki. Manuscript Releases, dul 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“Mafuta me Zahabu” en obedo lok pa Tipu pa Obanga ma obino ki i lac ma malo, ki yo ma en pipa aryo me zahabu, ma gin witinesi aryo: Bibilia ki Tipu pa Luneno, onyo Old Testament ki New Testament, onyo Cik ki Lanabi, onyo Mose ki Elija.

> “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 message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Lok ma Ahaz onongo okwereo obedo lok me Kwac me i tung odii, ma onongo obino i dwogo me aryo pa Kristo, ka jolero pa Laodicea onongo gicano lok pi Laodicea ma “kicwalo” botgi i higa 1856. Lok eno onongo dong opur odok kwac madwong, kede jo Lubanga onongo gityeko tic ki bedo i kuc. Ento, gidwogo bot pye ma kicweyo gi ki iye.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Yesaya ki Ahaaz gi yarone calo gitie i kit me yweyo pa polo me la yweyo lawot, kit ma kitimo ki Lakwena me Cik i Malaki pot buk adek. Gi kabedo me alama kun ‘mafuta’ (lok) tye ka pooki i neno pa Zekariya; ki i cawa me agiki, lok pa Yesaya bot Ahaaz obedo lok pa Islam me ‘Woe’ ma adek; obedo lok pa rik ma ogengo me ‘seven thunders’; obedo lok ma waco ni ‘the eighth is of the seven’; obedo lok pa polo me waini; obedo lok pa ‘Truth’; gin duto magi obedo jami me ‘Nyutu pa Yesu Kiristo’, ma i cawa me agiki kelo yweyo ma kiyaro ki polo me la yweyo lawot.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

En obedo, ki tye kombedi, lok me "seven times", ma cwalo woko ki "Miller's foundation stone", dok kelo i "head of the corner", pien en obedo adiera ma acel, ci myero obedo adiera ma agiki. 1863 oketo cal bot tyeko pa kit me yiko ma ocake ki obino pa engel ma adek i 22 October, 1844, ci agiki onongo orwenyo le me "seven times" i 1856. I 1844, le me "twenty-three hundred years" oketo cal bot cako ma ogamo bot tyeko ma oketo cal kwede "twenty-five hundred and twenty years". Ento i cako ki i agiki, bur pa Laodicea pe mito neno rwom pa "visions aryo". 1863 nyutu tyeko pa kit me yiko ma pol kare timore ka lok kiyabo, ci lok me engel ma adek kiyabo i 22 October, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Ler pa malaika ma adek ma kiyabo woko i 1844, pe obedo ler acel keken; en obedo gin ma Sister White oyaro calo “ler pa malaika ma adek ma tye ka woto anyim.” Ler pa malaika ma adek ma tye ka woto anyim ocako i 1844, ki tye ka mede woto anyim nyo kare me temo oloro woko; entoo ka obino mapire tek, ki ka otyeko giko, tye kare me temo ma pire tek pa malaika ma adek. Kare me temo magi, i cako ki i giko, bende gi nyutu kit temo ma Daniel onyutu calo “medo ngec,” ma bende obedo ler ma tye ka woto anyim pa malaika ma adek.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Kit me tem i acaki ocako i 1844, ki leco ma tye ka woto anyim omedo i ngec nyaka otyeko i 1856. Leco me acaki ki leco me agiki pa kare me tem gin lok me neno aryo ma i Daniel 8:13-14, ma ginyuto twol ki lati me tung cen pa Adventizim.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Kare me temo pa malaika acel ocako i August 11, 1840, kendo ogiko i kwanyo cwinya ma acel i April 19, 1844. Kare me temo pa malaika aryo ci ocako, kendo omedo nyo i October 22, 1844. I kare eno malaika adek obino, kendo kare me temo pa malaika adek omedo nyo i 1863, ka Adventism pa Laodikia oyweyo lela pa malaika adek.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Kare me temo pa malaika me adek pi Adventism me Millerite obedo ki cako kede tyeko, cako ki tyeko pa kare man myero ginyutu gin acel, pien Yesu kare keken nyutu agiki pa gin ki cako pa gin. Yabo pa lero ma tye ka medo anyim pa malaika me adek obedo lero pa nyutu (neno me 'mareh') i Daniel 8:14. Tyeko pa lero ma tye ka medo anyim pa malaika me adek obedo lero pa turo i piny pa ot pa Lubanga maler ki lwak (neno me 'chazon') i Daniel 8:13. Neno aryo magi gikiwiro keken i kit poropheti.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> En dong in ibino buwo agwara me Yubili i cawa me apar pa dwe me abicaryo; i cawa me kwero bal, inu ubino buwo agwara i pinyu weng. Levitiko 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Tarumbeta ma myero opongo i Nino me Atonement, ma onongo obedo i Okitoba 22, 1844, obedo tarumbeta me Yubili; en nyutu kare lamar me higa abicel aryo, ma rwate ki ceng 2520. Rwot onongo odwaro keto Isra'el me con i Piny ma Kicwalo Kica pe ki yiko yiko, ento pe winyo cik me gi ogengo obed man. Rwot onongo odwaro keto Isra'el me kombedi i Piny ma Kicwalo Kica pe ki yiko yiko, ento pe winyo cik ogengo obed man. Ka Isra'el me kombedi onongo obedo winyo cik bot rieny me malaika adek ma tye ka doyo anyim, gi onongo giciko piny, ci Rwot onongo odwogo mapol loyo higa 100.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Pi weko gino en obed, Rwot onongo mito timo lok madongo i tung jo Millerite, kede lok eno ki cwako nying ni “misteri pa Lubanga” i Scriptures. Ka Adventism onongo olubo lero ma tye ka mede anyim pa third angel, dong tarampet pa Jubili onongo tye ka tut oko i agiki; pien i cawa ma tarampet me abiro tye ka tut, “misteri pa Lubanga” otyeko. I Yab pa John apar, tarampet eno, ma obedo tarampet pa Jubili, ki bene tarampet pa third woe, ocako tut i dwe October 22, 1844.

> 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> En malaika ma aneno onongo ocung iwii nam ki iwii piny, oketo lwete malo i polo, ci ogamo ki En ma obedo matwal ki matwal, ma otimo polo, ki gin matye iye, ki piny, ki gin matye iye, ki nam, ki gin matye iye, ni cawa pe dong obedo: Ento i cawa pa dwon pa malaika me abiro, ka obicako wuwo, myero mung pa Lubanga otyeko, macalo en ma owaco bot laticne, laloc. Revelation 10:5-7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Temo me yweyo ma ocako i ceng 22 me dwe October, 1844, ma obedo ler me malayika ma adek ma tye ceto anyim, ocako ki ler me Daniel chapta 8, ves 14, ci otyeko ki ler me Daniel chapta 8, ves 13. Ocako ki lagam me ves 14, ci otyeko ki penyo me ves 13.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Mwaka apar abicel angwen meno gicoyo ki obino pa kwena me ciko pa Isaya bot Ahas, rwot pa Yuda me adwogi, i kare me lweny me pire kene i kin otuc ki opuk. Mwaka apar abicel angwen meno otyeko ka rwot me otuc ocwalo Israel i lubo cing. Mwaka apar abicel angwen meno gicoyo ki obino pa malaika ma adek i 1844, nyaka yubu me 1863. Ler pa malaika ma adek ma omedo yogo anyim kicoyo ki kwena pa Isaya.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Pe gamo lero man ma tye ka medo anyim omiyo tic pa Millerite otyeko, ci i kare me tem meno Millerite Movement pa Philadelphia odwogo obedo Kanisa pa Laodicea. Higa 19 ma ocako i 742 BC, ki higa 19 ma ocako i 1844, gin aryo weng ginyutu kit me temo ki loko obedo maleng i cawa me agiki; en aye kare me tem me agiki pi lero ma tye ka medo anyim pa Malaika me adek.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

I kit me temo ma me agiki eno, gim ma ocano pa Lubanga obi tyeko. Jo 144,000 gin jo ma kuro, ma dwogo, ki ma kiceto gi cal.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Gobu dwoko wic me lacic, rwomu cik i tung’ lutelna. Abi kuro pi Lubanga, ma okano wang’e ki ot pa Yakobo; abi yenyone. Nen, an ki lutino ma Lubanga omii an, gin pi rwom ki lamal i Isirayeli, ki bot Lubanga pa jo lweny weng, ma obedo i got Siyoni. Yesaya 8:16-18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Kare me pimo ma i agiki pa ler ma tye ka medo me malaika ma adek i cawa me agiki, ocake i kabedo acel ma kare me pimo me acaki bene ocake. Ocake ka Yesu ogoyo lwete malo i polo kede onyuto ni, “kare dok pe obedo.” Nyute man otime i October 22, 1844, ka opuk ma 7 onyuto Yubilii i agiki me otur maleng me 7. Otur me mwaka 7 ma ki dwoko odoco 7 yore, en obedo tutwal romo mwaka 49, onyo ceng 2520.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

I muvimenti pa 144,000, 1989 obedo "kare me agiki"; kede 1989 obedo agiki pa mwaka 126 ma ocake i cwero me 1863. Muvimenti pa 144,000 ocake i "kare me agiki", ki alama me "kare abiro", pien 126 obedo apar me acel pa 1,260, ma dok obedo acel pa aryo pa 2,520.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Yesu kare weng nyutu agiki pa gin kwede cako pa gin, ci cako pa ruc pa jo 144,000 kiketo kwede aloka me “kare abiro,” macalo keken ikom agiki pa ruc. Ceng me goyo ogeng pa lacar me abiro, ka misteri pa Lubanga otyeko, ocako i agiki pa ceng “3½” me Revelation chapta 11. Ogeng me abiro, ma bende obedo “Woe” mar adek, ogoyo me aryo i dwe October 7, 2023, ci misteri pa Lubanga kombedi tye kagiko, macalo “En onongo owaco bot lacot mamegi, lanabi.” Agiki pa ruc bende kiketo kwede aloka me “kare abiro,” macalo bende cako pa ruc en keken.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

I cawa me agiki i 1798, “kare abiro” me keco pa Lubanga i kom lobo pa rwot i tung ma malo ogik, kede i agiki pa tic pa Millerites, kwero ada ma rwate ki “kare abiro” onongo onyuto rany pi golo cing pa 1863. Yesu i cawa weng nyutu agiki pa gin ki cako pa gin, kede tic pa Malaika ma acel (Millerites) nyutu tic pa Malaika ma adek (ngat 144,000). Tic magi aryo cako ki “kare abiro”, kede gi giko ki “kare abiro”. Pe itwero yubu gin magi.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> Jo ma tye i kabedo me twero ki yiko pe myero giloko cwinya gi gi ii cikke pa piny ma rwate ki bedo pa cwinya keni keken ki golo mapol; pien pe ginyutu ne; ka bene onongo ginyutu, cikke me kit Kristo pe bi yee ne. Lapwonyo ma moko-moko myero ki mino. ‘En bi pwonyo ngat mane ngec? ki ngat mane bi miyo oyie ki yore me cik? gin jogi ma gicweyo gi ki diyo, ki gikel gi aa ki i dugi. Pien cik myero obed i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kun manok.’ En aye, Lok pa Rwot myero ki cwalne ki paco i anyim lutino, ki gwoko ni i anyimgi, ki won-gi ki min-gi ma gikwanyo Lok pa Lubanga. ‘Pien ki dwon ma kwel-kwel ki leb mapat obiwaco bot jo man. Bot jo ma owaco botgi ni, “Man eni aye yweyo ma iromo miyo jo ma loyo piny oyweyo; ki man aye yweyo manyen”: ento pe gikwanyo. Ento Lok pa Rwot obedo botgi, “cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kun manok”; wek gidhi, gi rwir i dwogo, gi pobo, gi cweyo i macwe, ki gimako gi.’ Pingo?—pien pe gigwoko Lok pa Rwot ma obino botgi.

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> Man nyutu ni jo ma pe gubedo nongo pwony, ento gi omaro tutwal ngec pa gi kene, kacel ki gi oyero me ticgi macalo ki paro pa gi kene. Rwot omiyo gi eni tem, pi gubedo: onyo giketo kabedo pa gi me luu wac pa En, onyo gireme ci gitimo macalo ki paro pa gi kene, eka Rwot obi weko gi i agiki ma pe ki bale. I yore wa weng, i tic wa weng pa Lubanga, Owaco wa ni, ‘Mi An cwinyi.’ Cwiny ma obedo piny, ma romo pwonye, en aye ma Lubanga mito. Gin ma mi lamo bedo maber en ni obedo aa ki i cwiny ma omaro, ma winyo.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> Lubanga mito ki jo pa En gin mogo; ka gi waco ni, “Pe abi mi cwinya me timo gin man,” Rwot weyo gi mede i paro ma gi yaro ni obedo ngec, ento pe ki ngec pa polo, nyaka Coc Maleng man [Isaiah 28:13] otime. Pe itwero waco ni, “Abi lubo telo pa Rwot nyaka i kite acel ma rwom ki parona,” ci dong iketo pire tek i tam me in keken, pe iyie me yik in ki cal pa Rwot. Kik lapenyo obed ni, “Eni mit pa Rwot?” pe, “Eni tam onyo paro pa--?” Testimonies to Ministers, 419.

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