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# The Revelation of Jesus Christ - Number Five

Apokor pa Yesu Kristo - Namba Abic

Isaiah Forty: Comfort Ye, Comfort Ye

Aisaia 40: Gumuru, gumuru

Author

Jeff Pippenger

Published

October 25, 2023

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In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

I vesi 1–17 me Isaya 40, porofesi yaro ni jo 144,000 obedo i agiki me ceng adek ki nus, kany ma gityeko bedo otho i yo, ka piny tye ka moro. Jonabi weng gicwalo lok ma rwate, ki jami me porofesi ma gi yaro kare weng rwate ki yaro pa jonabi mukene, pien Lubanga pe obedo Lubanga me koco.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Roho pa lanabi tye piny i cing pa lanabi. Pien Lubanga pe en Lubanga me wic bal, ento en Lubanga me kuc, macalo i kanisa weng pa jomaleng. 1 Korint 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Lapoko-cwiny, ma Yesu owaco lagam ni obicwalo ka en pe tye, okete i lok me acelo pire tek pa rek me acelo pa pot buk apar aryo abicel ma gitero lok pa nabi pa Yesaya ma macok cing. “Poko cwiny, poko cwiny jo na,” Lubanga mewi owaco ni. Cik me waco ma agiki nyutu pire tek ni, pot buk apar aryo abicel ma lubo anyim, myero gingeyo gi ki kom tyeko maber weng kacel ki tyeko ma macok cing pa bino pa Lapoko-cwiny.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Kede abi lamo bot Won, en obi miyu Lakony mukene, pi obed ki wun kare weng. Ento Lakony, ma en Roho Maleng, ma Won bi cwalo i nying an, en bi pwonyo wun gin weng, kede bi kelo gin weng dok i iparo wun, gin weng ma asewaco botu. Yohana 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Midnight Cry pa lok me con pa Millerite otime odoco i lok me con pa dano 144,000.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> Piny dong ocoto i tim marac, i yubu ki buk me cwinya, i dyere keken me tho—nino, nino. Ngat ange tye ka neno peko me cwinya pi cakogi woko i nino? Dwon mane twero cego botgi? Yic an ocwalo woko i kare me anyim, ka alama bi miyo. “Nen, lami nyako bino; woturu woko me conye.” Ento mogo gibibedo oporo me nongo mafuta pi dok cwiyo i lawigi, ci opore tutwal gibinongo ni kit pa ngat, ma ki nyuto kwede ki mafuta, pe romo me cwalo bot ngat mukene. Review and Herald, February 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

Kicwako penyo ni, "dwon" mane ma romo "woyo" jo ma "onino"? "Dwon" ma "woyo" gi i Yesaya 40, en "dwon" ma "yaro" i "pat."

> Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Un waci i cwiny bot Jerusalem, ka un luongo bot en ni lweny pa en otyeko, ni bal pa en kicweyo; pien dong o nongo i cing pa Rwot abicel pi bal pa en weng. “Dwol” pa en ma tye ka “luongo” i tim. Isaiah 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Ngec pa kwayo madwong i otum abicel me odii obedo bende ngec pa kot ma agiki.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “In itye i keto bino pa Rwot mabor tutwal. An oneno ni kot me agiki obino macalo [ki cito peya] kwec me otum, kede twero ma dogo apar.” Spalding ki Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Dong acel ikin alama mapol ma ki nongo iye i Lok pa Lubanga, ma nyutu kwena me Latter Rain, en aye alama ma ki ngene kun ki coyo lok onyo nyig lok aryo. Coyo lok onyo nyig lok aryo obedo alama me Midnight Cry, onyo kwena me Latter Rain i nino me agiki. Alama marwate me coyo "comfort ye" otero cako me Isaia 40 i kare me kuro, ka kwena ma ki nyutu calo Midnight Cry me pirim pa lupi apar myero ki ngene, eka kicwal. I kare meno, Kristo ocwalo Comforter me miyo lupi ma gi nindo dwogo woko, ma i poropheti ki nyutu gi calo gi nindo; kadi i but nyig lok maporopheti mogo calo gi nindo, nindo me tho. Dyer acel me Isaia 40, ki tero ne i poropheti i nino adek ki nus me alama "after" the disappointment of July 18, 2020, pien en aye kare ma ki cwalo Comforter me miyo gin ma gi nindo dwogo woko. Nino adek ki nus obedo alama me "wilderness", kede kany aye ka "voice" cako "cry".

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Revelation 11, Ezekiel 37, Matayo 25, ki kit lobo pa Jo Millerite (kacel ki alama acel acel me kit lobo pa Jo Millerite ma gineno i yubo weng), giketo kacel me nyutu ‘yore ma atir’ me moyo nyako makwer ma tye ka nino. Yore man cako ki nyako makwer odoko nino i poko cwinya. Kare me dulo ma ocako i poko cwinya ki cokki gineno atir ni en aye ‘kare me dulo’. Cokki me agiki me kare me dulo obedo yubo lok me Kwoo me Otum me Odii. Ka lok man otyeko kete matir, dong kiwaco ne maber nyaka ogamo i cokki marwate, ribo.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Lanyut ma kiyaro kwede calo ‘dwon’ i Buk pa Yesaya openo wac mane myero onyutu. Kigwaco ne i leb me cal ni myero onyutu wac pa Islam. Wac me porofesi pa Islam pe romo nywanyo woko ki cik me Sande ma dong obino cok, pien Islam obedo teko ma kiyaro kwede tarumbeta, ki tarumbeta abicel i Buk pa Nyingero tye cal pa kwer pa Lubanga i bot teko ma giyiko cik me Sande. Teko magi obedo: Loma ma pe Kristiani i hiny 321, cal pa ngwen madit; Loma me Papa i hiny 538, cal pa lec; ki cik me Sande ma dong obino cok i United States, cal pa porofeta me lok marac.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Mede ki nyutu pa ngec ma ‘dwon’ ma otyeko onyongo i thim myero opaco, obedo kica ni lok pa Lubanga pe obalo. Kica kede atir ni lok pa Lubanga pe obalo, tye i kare acel pa lanen, ma i Habakkuk 2:3 kicoyo calo: “I agiki en bi waco, ki pe bi weco ma pe atir; ka obedo ka bino oyot, kuro ne; pien con en bi bino atir, pe bi bino oyot.” Ngec pa Islam pe obalo mo keken; con bi bino atir. Lok me agiki i Isaiah 40, owaco bot jo ma tye ka kuro neno i Habakkuk.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Ento gin ma keto keno i Rwot gibi yubu twero gi; gibi loro malo ki riye calo lago; gibi wot cawa, pe gibipore; kede gibi wot, pe gibilup. Yesaya 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

Lok pa dyer abiro ma kilimo, ma kombedi gityabo ne, nyutu alam me yoo adek ma cako ki tuk cwiny, kede dong rwate i tuk cwiny. I lok pa kit ma gimiyo cal, tye alam me yoo adek, ma ginyweyo gi ki kare aryo. Tuk cwiny ocako kare me kuro. Kare me kuro okelo i lok ma kiyiko maber kede lok me poro pa 'Midnight Cry'. Lok pa 'Midnight Cry' ocako kare me yaro lok pa 'Midnight Cry', ma okelo i tuk cwiny ma aryo, ma gimiyo calo tyen me wic. Kite adek meno, ma ginyweyo gi ki kare aryo, gimiyo calo 'Alpha' ki 'Omega', macalo kit ma kikweyo iye i lok me Hebrew 'truth'.

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

I Ezekiel 37, Ezekiel bene obedo “dwon” pa Isaiah 40. “Dwon” i Isaiah 40 openyo ni, “An abi waco ngo?” “Dwon” i Ezekiel 37, Lok 7, eka “onyutu calo ma kimii cik.”

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Ento an anyutu calo ma gicobo an; ka an anyutu, ne tye dwone, nen, obedo gi rubo, ki lapok ocung kun, lapok ikom lapok pa en. Ka an aneno, nen, yot ki ring obur ikomgi, ki twac ogengogi iyie; ento pe tye pumo iyi gi. Ezekiel 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

Lok pa janabi pa Ezekiel ma acel ocobo lagoro ki ring’o odoko acel, ento pud pe gitye ki kwo. Ci Ezekiel onyuto lok pa janabi macalo kit ma kimiyo cik bot en i cawa ma aryo. Lok pa janabi ma aryo oketo gi i kwo. Tol pa lok pa janabi aryo magi en yubu pa Adamu.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Rwot Lubanga ocweyo dano ki leyo me piny, omiyo i wang ngorone pum me ngima; ci dano obedo cwinya ma tye ngima. Genesis 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

Yore aryo me kelo ngolo bot coke ma otho ma oyoto okwongo kiwaco iye i yub pa Adam, me yaro ni Lok pa Lubanga ma laporo obedo bene teko me yubu pa-En. Lubanga okwongo “oyubo” Adam, ka laporo ma acel pa Ezekiel oketo coke ki ringi kacel; eka Lubanga “opuk iye yotne puki me ngolo; ka dano obedo cwinya matye ngolo.”

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

Lok me janabi ma aryo pa Ezekieli ocwalo bot “pob”, pe bot okang; pien ki waco ni: “Waci bot pob, ‘Bi ki i pob angwen, o pum, pumi i wi kome magi ma kigi nek, wek gibed.’” Lok me janabi ma aryo pa Ezekieli, ma kelo kome me otho i bedo calo lwak madwong, pe ocwalo bot kome me otho, ento bot pob. Obedo cik bot pob me pumu i wi kome. Mukwongo ma lok “pum” kikwaco i Lok pa Lubanga tye i yub pa Adamu; kany ki tero ne calo “pum me bedo”; kede gin ma kelo bedo i kome me otho, aa ki i pob angwen.

> “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.

> Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo 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.” Manuscript Releases, volume 20, 217.

> Wabi nino i but kume keken pa lobo ma pe kato? Wabi bedo ma wii tung, ma otutu, ki ma otho? Aii, ka onongo wa bed ki i kanisa wa Roho ki pum pa Lubanga ma opumo i jo pa en, pi gicungo i cinggi ci gibedo ki kwo. Manuscript Releases, volume 20, 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Peny aryo ma tye kany en aye: wa bini nino? ki wa bino otho? ... nyig aryo pi kit me poro acel keken. Ngec pa pum angwen ma malaika tye gimego, en aye ngec ma timo ni pum pa Lubanga odonyo i gin ma otho, omiyo gi ochung ki obed ngima. Ngec pa pum angwen, en aye ngec pa faras ma kicwec pa Islam. Ngec pa pum angwen i Buk me Nyute, en aye ngec me cing. Ngec me cing pa Nyute abicel, coc acel tung ki adek, en aye ngec ma nyutu ni pum angwen tye gimego nyaka cing omak i latic pa Lubanga.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Ka gin magi otyeko, aneno malaika angʼwen ma gicungo i tung angʼwen me piny, gikwako yamo angʼwen me piny, me yamo pe oywe i piny, pe i poc, pe i yat mo keken. Kede aneno malaika mukene ma ocako aa ki tung me obur chieng, tye ki lacim pa Lubanga matye ngima; oyaro ki dwon madit bot malaika angʼwen, gi ma kimiyo gi twero me balo piny ki poc, waco ni, “Pe ubalo piny, pe poc, pe yati, nyaka wa kiketo lacim i wang wicgi pa lutic pa Lubanga wa.” Revelation 7:1-3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Poropheti me aryo pa Ezekiel onongo kiketo bot yamo, kede kwo ma yamo okelo bot ringo o aa ki lok pa yamo angwen. I loke 8 dok i 10, i Ezekiel 37, lok ma nen calo ‘yamo’ onyo ‘pum’ en acel keken i kabedo weng ma nen. Lubanga opweyo iye Adam pum me kwo, kede i Ezekiel pum me kwo en lok pa keto alama pa 144,000 ma bino ki yamo angwen. Lok en omiyo twero me yubu pa Lubanga bot ringo ma kiketo kacel i kabedo me tho, ki lok me acel. Lok pa yamo angwen en lok pa Islam ma kelo kwero bot United States pi cik me Sunday. En aye lok pa ‘Midnight Cry’.

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Lok pa con ma kicayo pa duny abicel ocako ki yubu cwinya, ma ocako cawa me kuro. I gin apar acel me Buk me Yabo, ka kigi golo kwo pa nabii aryo i July 18, 2020, cawa me kuro ocake. Ezekiel bene obedo i tung pa jo ma otho ka Rwot Lubanga openyo Ezekiel ni shahidi aryo ma otho i yore romo gi dok bedo kwo.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Ruk pa Rwot ne obedo iye an, ci ne ocwalo an woko i Roho pa Rwot, ci ne oketo an piny i tung lamwo ma opong ki gog, ci ne omiyo awot oko gi ducu: ka nen, gog ne mapol tutwal i lamwo ma oyabe; ci nen, ne gitye oporo matek. Ci owaco bot an, Wod dano, gog man romo bedo gi ngima? Ci adwoko, A Rwot Lubanga, in itye ki ngeyo. Ezekiel 37:1-3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

I rek aboro, ka Ezekiel omiyo lok me poropheti acel me i aryo, kwena ne keken ni, “Eyin lup ma ojwero, winu Lok pa Rwot.” Yohana, i Buk me Rweny, ocoyo ni, “Gin ma ber bedo gin ma wino lok me poropheti pa buk man.” Ezekiel onyutu ni lup ma ojwero ma otho en gin ma ber bedo, macalo gin ma wino cik pa Ezekiel me wino Lok pa Rwot; kacel ki ni, Lok pa En obedo atir. I muk aryo pa Ezekiel, kicoyo woko kit me gin ma wino Lok pa Lubanga.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> En owaco bot an ni, “Wod Dano, bed i twii, abiwaco bot in.” Roho odonyo iyie an ka owaco bot an, omiyo an obed i twii, omiyo an awinyo en ma owaco bot an. Ezekiel 2:1, 2.

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

I Revelation apar acel, kare kome ma otho winyo Lok pa Rwot, Lakony odonyo iyegi, ci gicung ki tiyegi. En Lakony keken ma oyeto gi i tiyegi.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Ci ka otyeko chieng adek ki otir, Tipu me bedo ma obino ki bot Lubanga odonyo iye gi, ci gi oturo i ti gi; ci kwor madwong orwate jo ma oneno gi. Revelation 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Cungo pa jo ma otho obedo but acel i kit ma tye ki but aryo, ma kwanyo gi woko ki i kwer-gi me doko bendera ma kityweyo malo i ribo pa Cik me Sande. Ka gi cungo i chapta apar acel, “baya madit” obut i wi jo ma neno gi.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> En biwot i diro ma tek pa kene pi woro, kede ludito pa iye bi woro cal me lweny; Lubanga, ma mac pa iye tye i Siyoni, kede ot me mac pa iye tye i Yerusalemu, owaco ni. Yesaya 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Lok me Kwac me Abicel me Odii i gin mopire pa jo Millerite obedo but aryo me lok mar lacar mar aryo. Lok mar lacar mar aryo okete peke i bot jo Millerite ki kanisa ma i kare eno gityeko nyutu gicalo nyiri pa Babilon, ci jo ma atir kikwayo gi woko me bino ocung ki jo Millerite. Lwak pa jo tye ki yie okete kwede lok eno, ci kun kare mar aryo obedo lok me Kwac me Abicel me Odii, ma okube ki lok mar aryo kede omedo twero i en. Eka jo Millerite obedo lwak me lweny ma tek tutwal, ma ogamo lok eno calo riyo madongo me pi ma okobo piny weng. Kare aryo eni en aye dwon aryo me Nyutu pa Yohana, apar aboro, ci en aye tic mar acel keken me cako bedo odoco pa lupur ma opii pa jo otho i buk Ezekiel, ma gityeko goyo gi tho i dalan me Nyutu pa Yohana, apar acel.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> Kityeko cwalo malayika me konyo malayika ma tek ma bino ki polo, kede an owiny dwon ma nen calo winyo i kabedo weng, “Bii woko ki iye, jona, wek pe obedo kacel ki iye i richo pa iye, kede wek pe utem bal pa iye; pien richo pa iye ocopo i polo, kede Lubanga oparo tim marac pa iye.” Lok man nen calo med ikom lok ma adek, kede orwate kwede, calo ma kwac ma i dyere me oturo orwate ki lok pa malayika ma aryo i 1844. Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Alama me yoo me acel i riko ma ocweyo i imung me nyodo abicel, en cwiny ma opoto ma cako kare me kuro. Kare me kuro obedo kare me cawa ma gityeko nyutu calo nino adek ki geng acel, ma nyutu gwang. I agiki me cawa piero angwen me woth pe ki yore i gwang, Yosua omede larupe madwong ki teko i Piny ma Kigero. I agiki me nino adek ki geng acel, kikelo Ezekiel i lowi me tho, kacel gikwano ne me ciko komgi ma otho ni, “winyo Lok pa Rwot.” Ezekiel obedo “dwol” ma yub i gwang. Cik me winyo Lok pa Rwot kelo por me komgi bot acel, ento pe gitye ngima, pe gin larupe, pe gityeko kiceto cinggi. “Lok pa Rwot” ma Ezekiel owaco i dii aryo nyutu ni, ka Laloyo Cwiny obino, jogi pa Lubanga gichung i kare acel keken ka gitye winyo Lok pa Rwot. Kristo ogero ni obicwalo Laloyo Cwiny, i cokki me nino adek ki geng acel kun ginego gi i yoo.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Ka ring'o pa dano 'ma pe pod tye cing' dong ocung, kibimiyo gi porofesi me aryo. Dwon ma kwaco i tim i Aisaia penyo ni, porofesi ngo ma myero okwaco? Kwena ma Ezekieli kacel ki 'dwon' i Aisaia 40 kimiyo gi cik me nyutu, en aye kwena pa Islam. Ka porofesi man kinyutu, 'Adam' ocako bedo cing calo lwak me lweny ma tek. Jo me adwogi aryo ma tye cing ci ginyutu kwena me kumi pa Islam ikom United States me Amerika, pien kombedi kibiketo cik me Sunday. Kumi pa cik me Sunday en aye aloka me yoo ma adek i lok me kare ma ocano pa 'Seven Thunders'. Ka otumu, lwak me lweny giketo malo calo bendera i polo, kacel ginyutu i Nying-loko 14.

> “I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.

> An abinongo tem i kwena pa malaika ma acel, ma aryo, ki ma adek. Malaika ki nyutu calo tye ka yalo i tung polo, ka kwero bot piny kwena me ciko ma rwate maber ki jo ma tye ka bedo i kare me agiki me lok me giko pa piny man. Pe ngat mo winyo dwon pa malaika magi, pien gi obedo cal me nyutu jo pa Lubanga ma tye ka tic i rwom ki lobo pa polo weng. Lacoo ki dako, ma Lamo Maleng pa Lubanga otyeko yaro cwinygi, kede ma gi loredho ki kom ada, gi kwero kwena adek i ruc pa gi. Selected Messages, book 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Cal ma ki yubo malo en aye Malayika me adek, ma tye ka yabo i medo pa polo, ma tye ka waco bot dano weng ni pe ki cwako lacar me kisolo. Dul me lweny ma tye ki twero madwong mede miyo lok en bot lobo weng, nyaka Michael ocwer, ci kare me temo pa dano olore.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> I tung oturo kicoyo dwon, “Nen, lamony obino; wot woko me wang kiye.” Matayo 25:6.

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