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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Buk me Joel ki Kanisa pa Seventh-day Adventist ma i Laodicea - Namba apar abiro

Number Seventeen

Namba 17

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Wa okato coc ma agiki ki yaro ma pe ogiko ikom lok porofetik pa Abram ki Paul, ma, rek i rek, gi yubo kare me higni 430, ma tye ki higni 30 ma omede ki higni 400. Aparo ni tye jo mogo i piny me theologia ma twero neno higni 30 calo kare ma omede ki higni 400; ento i weng, higni 30 kicako i acaki pa kare. En higni 400 ma omede ki 30, onyo higni 30 ma omede ki 400? En higni 30 ma omede ki 400, pien tye lami buk mapol me cane kare me higni 30, ma ocubo ki, ka omede iye, kare me porofetik maromo aryo.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusufu obedo ki cawa 30 ka ocako timo tic i bot Farao (Genesis 41:46). Ci cako cawa 7 me romo mapol, ki i anyim ci bino cawa 7 me kech. Yusufu, calo kit pa Krisito, ka obedo ki cawa 30, ci cobo ne kare aryo me nino 2520. Ka Krisito obedo ki cawa 30, ci cobo ne kare aryo me nino 1260, ma kacel gi obedo 2520; ma dok rwate ki kabedo abicel i kom lwak pa rwot aryo.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dawudi onongo obedo gi mwaka apar adek ka obedo rwot, ci obedo rwot pi mwaka apar angwen, calo ma kicoyo i 2 Samweli 5:4. Dawudi onongo nyutu Kristo; ci ka Kristo obedo gi mwaka apar adek, kibatizone, ci gikelo iye i butu pi ceng apar angwen. En mukene, bang pako ne ki tho — ma batizo ne onongo nyutu ne — onongo odong ci ocano lakit ne ki ringo pa Iye keken pi ceng apar angwen. I musalaba, balo Yerusalem onongo kitero anyim pi kicwinyo pi mwaka apar angwen, macalo rwate ki mwaka apar angwen me tho i butu i cako kica gi.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekiel onongo obedo i mwaka 30 ka kicako ne me bedo janabi i Ezekiel 1:1. Pe abi miyo cawa kombedi me waco ikom kare ma odugu ki mwaka 30 me Ezekiel; ento abi medo kany coc macok-gi me AI ikom adwogi ma kiketo iye atir, me nyutu tutwal me kare ma tic pa iye onongo obedo. “Lok me janabi pa Ezekiel tye i tung gin ma kiketo cing atir loyo i Cik ma Macon, ki cing 13 ma kicimo atir ma kicwalo iye buk weng. Cing-gi weng kikano gi ki mwaka me cwalo Jehoiachin woko (597 BCE calo mwaka acel), ma kelo kit me cing ma atir ma rwate i kare pi mwaka macalo 22.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yesu onongo obedo i omwaka 30 ka gi batiso ne, ci en omedo rwate kica ki jo mapol pi sabiiti acel.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

I porofeti, Antikristo tye ka rwate ki kite me Kristo; ka kaka Kristo onongo bedo i yubu pi mwaka apar adek me cako ticne calo Pirisita Madit me Polo, ento kare me porofeti me yubu pi mwaka apar adek ma kiyaro pi Antikristo, ocako ki kwanyo “daily” i 508, otum i 538. Ka upapa oket iye teko calo Pirisita Madit me lamal, ka kaka Kristo oket iye teko i baptiiso Ne, pi mwaka 1260 me oturo me upapa obed ka rwate ki ceng 1260 me rayo maler me Kristo, ocako ki baptiiso Ne nyo i salaba, ma rwate ki bal ma kelo tho ma okete i upapa i 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Pe tye kare mo keken i gin kare aryo ma otime con, ma ocako ki kare me higa 30, ma odii anyim tung acel pa Abram i kit me laloc ne ma tye ki tung adek. Kamano, kit pa Abram aye ma kiwaco me acaki; ento romo bedo kamano keken ka dong okicono ki waci aryo pa Paulu. Ka Paulu ocoyo lok ne, lok me poro me higa 400 obedo lok me poro me higa 430, ma oyaro woko higa 30 me acaki ki kare me agiki.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Amiyo lok ni, malube ki i kit pa Kristo, ma ki nyuto calo Alfa ki Omega, ni i tici me cik pa 144,000—ma gin omega bot lok me lanen ma obedo aryo pa Abram ki Paulo, me mwaka 30 ma dong kɛŋo ki mwaka 400—myero obed ki rwate ne i omega pa lok me kare me cik, ma en aye lok me kare pa keto cal pa 144,000. Kare me mwaka 30, ma dong kɛŋo ki kare mukene ma tye pire keken, myero ki tyeko ne ki yo ma pe kobo cawa, ento tyeko poro lok me lanen pa Abram ma i tung acaki me 430 mwaka. Obedo maber ka i kwan lok ma dicen dok cen, ci idwogo i poin man i mede anyim.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Josefu, Dawudi ki Ezekieli gi obedo higa apar adek i yweyo pi tic ma obi nyutu dano pa Lubanga i nino agiki. Ezekieli en lanabi; Josefu en kit ma nyutu Kiristo, Jadolo; ki Dawudi en Rwot. Tye alama angwen; ento acel ikin alama magi ma nyutu Jadolo Madit me polo tye ki nyutu me dano ki nyutu me Lubanga. Gin angwen magi weng gi moko ki higa apar adek pa Abram, ma pinygi orwako kare me lanabi.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikristo obedo i yubo pi higni 30; ci ki omiyo twero pi higni 1260, nyaka en oyudo tho me acel i 1798. En obedo cal pa tho me aryo, pien en dok otho ka kare me temo kityeko loro. Tho me aryo obedo tho ma pe ki agiki. Wan watiyo bot Jawar ma ocingore ki tho, pien Kirisito pe otho pi kare ma pe ki agiki; pe otho tho me aryo. Ka lac ma kelo tho pa lwak pa Papa ocure, Apokalipu 13 nyutu ni en obi dok loyo pi dwe 42, ma nyutu kare pa porofetik, ma pe tye ki jami me cawa.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Ka en ocung i tho i cawa me cik pa Sande, lwak ma tye i mede ki tic pa en, gin jo ma gicung i tho i agiki me ceng adek ki nusu i Buk me Revelation apar acel. Twero aryo ma gicung i tho, magi weng gin alama—acel pa Sabat me ceng abiri, ki acel pa ceng me polo—magi dong bedo kit ma piny weng nyutu kwede, kun dano tyeko yero ma agiki me bedo onyo tho.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

I kare me Cik me Ceng Acel, Antikristo, ma en bende lewic, bi nyutu kube me adek pa Drakon, kene (lewic), kede janabi marac. Twero adek meno bi rwate ki rube bot Kanisa pa Lubanga, ma bi keto malo i wi got weng. Kanisa pa Lubanga ma oloyo tye i yubu pi mwaka 30, pe obedo mwaka 30 ma ada, ento en kare me porok ma kiketo woko ma rwate ki 30, ma pud tye matwal calo porok ka kiwaco cik i 1844, ma nyutu ni tic me keto cawa me porok pe dong obedo ma atir. Obedo yot me neno ni mwaka 30 meno nyutu kare me yubu pi janabi, jadolo, kede Rwot, ma ka gin Kanisa ma oloyo gin bi nyutu Tung pa duong’. Shahidi angwen pa Ezekiel, Krisito, Josefu, kede Dawudi, gi nyutu twero pa Tung pa Lubanga i kare acel keni ma Papasi ki kube me adek tye golo piny bot Amagedon.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Kanisa ma oloyo kiketo malo i kare me cik pa Sande i United States me Amerika, ci ki waci me Old ki New Testament, jo me lacam ma gin 144,000, myero gubedo piny pa jodolo.

> 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. 1 Peter 2:5.

> Un bene, calo got ma tye ngima, ubedo ot me cwiny, latic pa Lubanga ma maleng, pi miyo rwate me cwiny, ma rom ki Lubanga, ki kom Yesu Kiristo.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Jodolo myero obed ki mwaka apar adek ka gicako tice i Hekalu; ci tye kare piny bot Cik me Sunday, ma iye lwak pa jodolo gicweyo me bedo calo sadaka me ywayo me jami mokwongo. Jodolo, ma gin 144,000, ginyutu calo Levita i kit me yweyo ma otyeko timo Malita pa Singruok. Tye kare me poropheti ma kelo bot Cik me Sunday, ma iye kit me yweyo ocweyo tice me lami ma maler pi kare me Koth me Agiki. Cweyo otum i Cik me Sunday; omiyo kare me apar adek nyutu cweyo pa jodolo, kadi rwate gi mwaka ma myero obed pa jadolo. Khristo, macalo Jadolo Madit, ocako tice Ne i mwaka apar adek; kendo pien Josefu nyutu Khristo, bende ocako tice ne i mwaka apar adek. Khristo ma pe adier obedo ka tye i cweyo pi mwaka apar adek; omiyo watye ki ludito adek ma nyutu ni kare me mwaka apar adek nyutu cweyo pa lwak pa jodolo.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> Tem madit ma tye macok ki wa bino puru woko jo ma Lubanga pe oyiko, kede En bino bedo ki lamo ma maleng, ma atir, ma kipwodo, ma kiketo i yore pi koth me agiki. Selected Messages, book 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Nyako White nyutu maber ni, ka Kereke tye maleng, Roho pa lanabi tye ka tiyo. Ka lok madit otyeko yweyo yobo marac woko, ibino bedo ki tic pa lamo ma kigwoko maleng ma ocake ki Yesu ki Yosefu lamo, Yesu ma obedo me Lubanga ki me ngat, Yesu ki Ezekiel lanabi, Yesu ki Dawudi rwot. Jo ma kicwako kityo i kare ma kimiyo calo higa apar adek, gibino bedo i tung’ pa 144,000, ki kicoyo gi calo lanabi, lamo ki rwodi. Ngat adek magi gi cal me Biblia pa tic pa Kristo calo lanabi, lamo ki rwot; en aye namba apar adek weko wa pwonyo ni, i dul acel acel magi ma kicweyo gi cal me Biblia, ma kicwako kityo i higa apar adek, ka kikelo gi kacel ki Kristo, gicoyo nyutu pa kelo kacel me Lubanga ki me ngat. Kamano, lamo ma kicwako kityo i kare ma kimiyo calo higa apar adek, kicoyo gi calo lamanyut pa kelo kacel me Lubanga ki me ngat.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Dwe 42 me goyo remo ma pire tek me Pope ma aye agiki otime ka Kristo tye ka woto i tung dano pi dwe 42, ki kom latici pa En. Dwe 42 me lwak ki goyo piny ma ogiko ki gwoko woko, calo kit ma ki nyutu kwede higa 430 me lok pa lanen pa Abram ma me aryo. Higa 400 pa Abram ogiko i gwoko woko i Red Sea, ma obedo lamal me Bible me nyuto giko me temo, i agiki me dwe 42 me Pope ma me cal.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Dwe 42 tye ka lanyutu cawa me temo ma ocake ki cik pa Sunday i United States nyaka kare ma tem pa dano ogiko. Ento i dwe 42 meno, inyima cawa me yubu ma otyeko mwaka 30, Yesu Khristo tye ka moko kica i dano ma odong. Kabona mape atir pa Antikhristo obutu i agiki mamego, kany kakare ma Yesu Khristo otho iye i rek mamego; eni aye kany kakare ma Farao, rwot pa Misiri, bende otho iye i rek mamego. I Got Karamel, janabi pa Baal onegogi; ma nyutu tho pa janabi mape atir i kare me cik pa Sunday. I kare me cik pa Sunday, tye janabi mape atir ma dong onego piny, Dragoni ma ki lanyuto kwede Farao, kede Bisti ma ki lanyuto kwede Paapasi. Gin weng ki lanyuto i kare me cik pa Sunday i lweny kwede kabonagi, rwotgi, kede janabigi pa Lubanga. Dul pa Khristo kicweyo woko mapwod pe oca cik pa Sunday, kede twero me janabi ki dwogo cen—kany kakare ma janabi mape atir otho iye. Cakke ki kany, lweny obedo pi lok pa janabi ma atir onyo mape atir.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Kare me higa 30 ma calo alama nyutu kare ma obedo anyim Cik me Sunday. Kare man obedo kare me yubu pi lapriest, pien Kiristo obedo gineno pa gi i gin weng, pien gin aye jo ma luwo Lamb. I higa apar adek me acaki i porofesi pa Abram, cikke kicako keti, kany kinyutu ni gin mo keken ma kare me yubu pi lapriest nyutu, obedo kare ma Rwot dwogo cikke ki 144,000, macalo lok pa con me alfa pa Abram. Kare man obedo cawa me yubu pi lapriest ma gicako tic i Cik me Sunday, i higa apar adek, ka gigiweyo ki Lamo Maleng, macalo Kiristo giweyo i baptiis ne. Lok mukene me adera ma twero kwanyo ki lok pa con me alfa pa Abram en ni gin mo keken ma kare nyutu ma kelo bot Cik me Sunday, myero obed madwong, pien oméga kare weng obedo ki teko maloyo alfa. Cik me Sunday obedo oméga ma kinyutu kwede 22 October, 1844, kros, Pasika i Ijipt, kede mukene mapol.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Cik me Sande nyuto agiki pa kare ma kinyutu kwede i kare me mwaka 30. Kityeko nyutu con i tito madit apaka weng me yweyo, kun bene obedo agiki pa lok me kica pa jo ma kiyero ma ocako ki Abram. Ki bwon me buk ma porofetik ma tye ikom agiki pa kare, ki niero ma lamal pa kare pire kene, ngo obedo kabedo me cako?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Tye kare pa porofeti ma kinyutu kwede mwaka piero adek, ma i tung lami mapol otyeko i cik pa Sande. I kare meno dong, tye kare ma obedo anyim, ma kinyutu i wel me namba mapol; kare keken i karegi gimiyo lami ikom rek pa tarihi me porofeti ma lubo cik pa Sande. Kare mogo i karegi ginyutu rek ma i wie pa tarihi me kanisa, ento kare mogo ginyutu rek ma i woko pa lobo ma tye ka ceto i Armagedon.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Ber i kare man wa paro ni wa kwero woko tic me keto poropesa me kare i nino me agiki pi cimo nino mo keken ma romo nyutu, nyaka nino ki cawa gipaco i agiki pa cwee. Abi tic ki Daniel gonyo apar aryo me nyutu adwogi na ni pe dong atye ka keto kare me poropesa. I gonyo apar aryo tye lok adek ma ginyutu kare me poropesa.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Kede an awinyo dano ma ocwako lineni, ma obedo i wang pi pa yok, ka oketo malo tung aryo pa iye i polo, ki oketo lagam i nying En ma tye ngima pi kare weng ni, obedo pi kare acel, kare aryo, ki nusu pa kare; ka otyeko balo twero pa jo maleng, jami weng magi gibityeko.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Kede kacako ki cawa ma sadaka ma itimo pire tek obigolo woko, kede gin marac ma yubo opoto obikete, obedo nino 1,290. Daniyeli 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Opong ki mor ngat ma oturo, ki ocopo i nino 1,335. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Jo‑Miller tye ki ngec matir ikom rek adek man acel acel. Poropes adek man en but pa ada ma cwalo yubu. Ento ngec pa Jo‑Miller ikom rek man obedo piny i keto cik me “nino pi mwaka”. Pien “kare dong peke”, rek man myero bed ki tice mapat, pien poropes weng tye ka waco ikom kare me koth me agiki. Rek man myero bed ki ngec me koth me agiki ma pe tiyo ki kare me cweyo kwena, ki pe kwer ki ngec pa Jo‑Miller ikom rek man. Neno matir pa Jo‑Miller ikom rek ma i dyere me rek adek (rek 11), en ni tye ka cwalo kare aryo; ocake ki kare me mwaka 30, eka opoto ki mwaka 1260. Rek 11 tye ka nyutu kare me mwaka 30 ma tye anyim pa Cik me Sande, calo keto “tim marac me oporo”.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel apar aryo en aye dyer i Lok pa Lubanga ma nyutu maleng kit me yweyo jo pa Lubanga, ma time i cawa me agiki, ka poropheti acel ki Buk me Daniel kiyabo woko. I rek apar acel, wan nongo poropheti ma jo ma acaki ginego niningo calo kare me mwaka 30, ma kelo i kare me mwaka 1,260. I dyer apar aryo, poropheti adek me rek abiro, apar acel ki apar aryo, gin kigoyo lac gi nyaka cawa me agiki. I cawa me agiki, poropheti adek jene myero kiyab woko, pien Lok pa Lubanga pe obale mo keken. Kany keken i dyere eni, nyutu ma peka loyo me giko cawa me temo pa dano i Baibul kiyero piny; ka piny, dyer apar aryo obedo nining keken, ki piny-piny, ma nyutu agiki pa Adventism, loyo acaki pa Adventism.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Porofesi adek i Daniel chapta 12 kigin loro i kabedo keken i Buk pa Lok pa Lubanga, ma iye kiketo ter ma ladit me porofesi pi loro ki yabo. Porofesi adek magi giyabo i tarihi pa 144,000, pien Alfa ki Omega kare ducu yaro agiki pa gin kwede cako pa gin. Gin ma kiyabo i kare adek me porofesi me chapta 12 tye calo yabo ma agiki pa Lok me porofesi pa Lubanga. Yabo meno ki yaro maber i Revelation chapta 1, ka Nyutu pa Yesu Kiristo kiyabo, mapwod pe kijuko kare me tem. Vasi 11 i Daniel chapta 12 obedo rwate kwede yaro me acel ma Abram ki Paul onwongo yaro pi porofesi ma tye ki tung aryo, ma ocake ki kare me higa 30.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Lok pa nabi adek ma i Daniel apar aryo gin kare me alama ma gityabo gi i kare me agiki, ki yabo en omiyo loro agiki pa jo Lubanga. Lok pa nabi acel i gin adek meno omiyo ki Kirisito keken, ki ka oketo loka, tye i wi pi, ki okor ki gado me linen, kun opwonya agiki pa kare me lok pa nabi ma kiloko calo higa 1260, ki keto agiki pa kare meno calo agiki pa yubu twero pa jo Lubanga. Jo Lubanga i kare me agiki gin 144,000, ki gityeko yubu woko.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Pe keken Kristo tye i wi pi ka odwoko penyo; penyo en cako ki leb, “Kare adii?” “Kare adii?” obedo lamal me porofeti ma bene gipenyo bot Yesu, ka i lok 13 me Daniel 8 gipenyo, “Kare adii?”

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Kede dano acel owaco bot dano ma ocweyo iye lineni, ma onongo otye i wi pi me dog pa pi, “Tyen nining obino i agiki pa gin ma lamal man?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Ci an awinyo dano ma tye ki le me linen, ma tye i wii pi pa kume, ka oanyo lwete ma tung acel ki lwete ma tung aryo i polo, ci ocoyo lagam ki bot en ma tye kare weng ni obedo pi kare acel, kare aryo, ki aboro me kare; ci ka dong otyeko yabo twero pa jo maleng, gin weng man obed otyeko. Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Lapeny ma kicwalo bot Yesu, ma kinyutu calo dano ma kiyub i libuta, i neno pa aora Hiddekel, en ni, “Obed kare adaa i opong pa gin ma pire tek man?” Kede i neno pa aora Ulai, Yesu, ma kinyutu calo Palmoni (jo maleng acel mape gicoyo nying), kicwalo penyo bot en ni, “Obed kare adaa neno ma piny ikom sadaka pa nino ki nino, kede bal ma miyo opoto, me miyo abicel, ot pa lamo kede lwak, obed me gonyo gi ki cing?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Sister White owaco ni neno ma omiyo Daniel i tung kwer madit pa Shinar kombedi tye ka time me otum; kede, i kom neno pa kwer aryo, ki penyo Yesu lapeny me poropheti, ma kare keken kelo ‘cik me Sunday’ calo ‘adwogi.’ Ento adwogi aryo giketo i kom cawa pa poropheti, ma otum i 1844. Payonia ginyutu maber adwogi pa lapeny me chapta 8 ki neno pa kwer Ulai, ki ginenge ni 1798 obedo kare ma yubo twero pa jo pa Lubanga otum. Bang 1844, ka ‘keto kare’ me Lok pa poropheti pa Lubanga otum, lapeny me poropheti ‘En nyaka kare adii?’ o coyo doko ngec pa payonia ni, ‘nyaka i cawa 2300; eka Ot Maleng bi yweyo,’ i kom ‘cik me Sunday’ ma tye ka bino piri, kede ‘gin weng’ ‘lamal’ i neno me agiki pa Daniel bi time otum, ka yubo jo maleng pi cawa 3½ me alama otum.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Neno pa yoo me pi Hiddekel me but adek agiki pa buk pa Daniyeli, ki neno pa yoo me pi Ulai me but abicel dok i abongwen pa buk pa Daniyeli, giyaro ki Sister White calo “yoo me pi madwong pa Shinar.” Jo me tam ma gitye i kit ma okato kare ki jo me tam pa Baibul weng gicimo ni yoo me pi ma rwate ki Shinar tye aryo keken, ki gin yoo me pi madwong weng. Yoo me pi aryo magi en Tigris (Hiddekel) ki Eufrates. Yoo me pi Ulai pe obedo Eufrates pa Shinar; en yoo me pi matidi ma dano ocweyo i Peresia, pe i Shinar. Yoo me pi Ulai i neno ma tye kwede foundation ki central pillar pa Adventism pe tye i Shinar, ento nyako lajok oyaro Ulai calo Eufrates, acel ii yoo me pi madwong pa Shinar.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Neno me Hiddekel nyutu lok pa kare ma i woko pa dragon, beast ki false prophet ma tye ka telo piny i Armageddon, ki neno me Ulai nyutu tic pa Kristo i keto kacel kit pa Lubanga pa en ki kit pa dano. I porofeci, inspiration tiyo ki River Ulai calo witness me aryo, kacel ki River Euphrates, me nyutu tic ma dong otimore pa Kristo i keto kacel kit pa Lubanga pa en ki kit pa dano.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Euphrates ki Tigris dong ocake i Eden, ki gidonyo kare weng i wang gin ma otime i Laloc me Lubanga ki dano. Ka gi piri i lati ma i cente me Adventism i nino me 22 October, 1844, Euphrates kityeko rwate ki yoo me pi Ulai ma dano otyeko cweyo, me nyutu rwati me kit pa Lubanga ki kit pa dano, ma kityeko obed ka otim ki tiyo me geno i gin ma kityeko nyutu calo 144,000. Ulai nyutu temo i tung tegi pa Lok porwit pa Lubanga, pien omiyo tegi pa Ellen White, ma oyaro ni gang pi Ulai pa Peresia obedo acel ikin gang pi madit pa Shinar, bedo i con ki jo ngec pa lobo.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Alama pa kac Ulai nyutu tem ikom lok pa dano onyo Lok pa Lubanga. Gin dano tye atir, onyo lok ma Sista White owaco tye atir? Kac Ulai nyutu kac acel keken i Persia, onyo nyutu kac me porofetik ma tye ki pi ma obino ki i Eden ma orwate ki pi pa dano?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Twero bedo kit mapol pi peko ma agolo, ento abi tero lok ma aparo wek inen aimara. Jo me coyo lok pa con pa piny kede jo me yore pa Lubanga tye atir, ento Sista White obedo bal? Pe ngat mo opoko ni “yoo me pi madit pa Shinar” gin Tigris kede Euphrates. Omiyo, ka Sista White owaco ni yoo me pi Ulai i Peresia obedo yoo me pi madit pa Shinar, en obedo lanen ma pe atir? Onyo, obedo lanen matir, ma otime bal? Bal me nining ma lanen matir twero timo mapwod pe odog rek kede bedo lanen ma pe atir? Onyo, jo me coyo lok pa con obedo bal? Onyo, en atir adada? Onyo, jo me coyo lok pa con kede Sista White weng tye atir? Agolo peko eni pi atim kwede lagam pa peko eni obed lanyut me med bot dichwo ma otuk i cawa me lini, ma ocungo i wi yoo me pi, ma kipenyone, “Kare nining?” i vijon pa yoo me pi Hiddekel kede Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

I chapta aboro me Daniel, Daniel obedo i Susa, i Pesiya, kede Susa tye i yoo me pi Ulai. Pien tic me pur tye kany, Ulai pe keken en yoo me pi ma kit ma lobo, ento bende tye ki dul me okinya me pi ma dano otimo. Ka Ulai tye woto piny mapol, maloyo macalo mail mia acel ki apar abicel, dong ogamo i kabedo ma yoo me pi Tigris ki Euphrates gidonyo kacel. Tigris ki Euphrates ma gine ocake i Eden, pong keken gidonyo kacel; ka gidonyo kacel, yoo me pi Ulai me Pesiya bende odonyo i ka acel keken. Ka yoo me pi Ulai odonyo i otum pa Tigris i kabedo ma Tigris ki Euphrates gidonyo kacel, Ulai dong obedo but pa pii ma yubu yoo me pi madit pa Shinar. Jo me historia gitye atir, kede bende, Sister White tye atir.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Ka Sister White tye ka manyiso vision me Ulai i nyig lok aboro, en tye ka manyiso wang pi ma ngene pi kit me yubu pi ma dano oketo ma cobo wang pi Tigris ki Euphrates, ma gitye tito kare aryo me mwaka 2520, ma magiko i 1798 ki 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Nying macon pa Tigris obedo Hiddekel; kacel ki Euphrates, yoo pi aryo magi kityeko tero gi maber i poropheti ka gi rwate gi Assyria ki Babylon, ma bende kityeko nyutu gi calo le aryo ma kityeko miyo gi tic me tuko rom me Lubanga. Teko aryo magi me balo lobo gicweyo yub pa teko aryo me balo lobo pa Rome ma pe-woro Lubanga ki Rome ma pa Pope, magi gin alama me lacoo ki dako, onyo kanisa ki gamente. Rome ma pe-woro Lubanga obedo lacoo ma nyutu tic pa gamente, ki Rome ma pa Pope en dako ma pe maleng me tic pa kanisa. I rwate me poropheti mamegi, Assyria obedo lacoo, ki Babylon obedo dako; ci kany ginyutu Tigris calo lacoo, ki Euphrates calo dako.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Yoo me pi Tigris obedo yoo me pi me teto lobo ma ochopo i 1798, ento yoo me pi Euphrates me kanisa ochopo i 1844. Myero yoo me pi Euphrates ochopo i 1844, pien kwena me 1844 obedo ikom Babulon (Euphrates) ma opoto doki i 1844. Ka yoo me pi Euphrates otimo pobo me pi i 1844, yoo me pi Ulai, ma bene otyeko ocake i wang pi macalo cal me tic pa dano, ocake kacel ki pi pa yoo mapat. Yoo me pi me teto lobo kigengo i 1798, ka twero me lobo okweyo ki bot twero pa Papa. I higa man keken, United States ocako teto macalo anyama me piny, ki calo duk ma abicel i poropheti pa Bibul. Yoo me pi Tigris kigengo i 1798, kany keken ma twero me lobo bino miyo piny weng ogudo ogengo me pi, ma kombedi ogengo pi ma omedo me persekison pa Papa ma tye ka bino doyo piny weng calo pobo me pi madwong. Obol eno, onyo ogengo me pi, en obol me yaro ikom kanisa ki lobo.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

I mwaka 1844, Euphrates kede Ulai weng gin nyutu ni lok pa 1844 obedo boto pa Babulon piny, kede bende nyutu ni obedo tic mapire piny ma Kristo ocako i 1844, ka En, calo Lami pa Ndagaano, okweyo woko pi pa Babulon kede tic pa dano ki bot jo ma onego odony i santwari pa En—jo ma onego kikweyo gi maber i tung me gidony i Kabedo Maleng Mapire Tek. Kweyi me agiki pa jo meno otimore ki kot ma oboro woko i kare me lok pa Kwok me Odii, kede kot me lok pa Kwok me Odii ma kicweyo maber ki i pi pa Tigris, ka jo Millerite ginyutu Lom pa Papa kede 1798, kede ka ginyutu boto pa Babulon piny kendo ginekweyo mapat i tung me wang ot ma kigengo woko ki lok ne; onyo wa nyut ni—ginekweyo ki kot ma obino ki i pi ma kicweyo maber pa Ulai, Tigris, kede Euphrates—ka gicwalo lok pa Daniel 8:14, kede gityeko lok pa Kwok me Odii mapat i tung me yabo pa Nino ma rwate me Golo Kwer.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Ka Kristo tye katung i wi pi me Hiddekel i nyig lok abic aryo me gonyo apar aryo me Daniel, en tye katung i wi pi me Tigris, pi me lo piny, i nyutu ma yaro cane me wot me agiki me tic me lo piny me dano ma tero i tieko me kare me temo. En tye katung kany ka miyo lagam bot lapeny me nyig lok ma obino con, calo kaka i nyutu me tyen pi Ulai, dano ma ocwe ki ceng me lini, ma kany en Palmoni, Lami Pimo ma pire tek, omiyo lagam bot lapeny me nyig lok ma obino con. I kit aryo lok en lok me polo i tung malayika ki Kristo, ki i kit aryo lapeny en, "Kare me nining?"

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Adwogi en bot ceng 2300; i pot buk 8 ki pot buk 12 en, “kare acel, kare aryo, ki kare me idogo.” Adwogi kityeko poyo ni en higa 2300 ki higa 1260; ento i 1844 Lubanga oketo gengo i tic me keto kare i kwena pa porofeti, pien kare pe dong. Adwogi pa Palmoni, ngat ma kityeko golo i linen, pi kare me agiki pa En, obedo ngo? Lapenyo me “Kare dicel nining?” kityeko nyuto ki lagam mapol me yero ni “cik me Sunday” obedo adwogi pa lapenyo; ento kityeko yweyo santwari i kare me “cik me Sunday,” ki “lacim weng magi” gityeko giko i kare me “cik me Sunday”? “Lacim” mene ma gityeko giko i kare me “cik me Sunday,” ki “lacim” magi gicako kare nining?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Kare an Daniel oneno, iye, dano aryo mukene onongo tye; acel i tung man pa yoo me pi, ki acel i tung mukene pa yoo me pi. Ci dano acel owaco bot lacoo ma oyubo cal me lineni, ma ottye i wi pi pa yoo, “Cawa adi nyaka agiki pa gin ma pire tek man?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Ci awinyo dano ma kiyiko iye ki lineni, ma onongo tye iwii pi odok, ka onongo okwanyo i malo cinge aryo bot polo, kaceto ogamo ki nying En ma tye ngima nining ni obedo pi kare achiel, kare aryo, ki kare idye; ka otyeko yubo teko pa jo maleng’, dong gin weng man bi tum. Daniel 12:5-7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Lapeny me alama me “Yot en adaa?” nyutu cik pa ceng Nino, ento malaika pe openyo ni kare me cik pa ceng Nino, ento openyo ni kare me agiki pa “cobo”. “Cobo” otum i kare me cik pa ceng Nino; ento cobo mene ma kelo bot cik pa ceng Nino? Onyo, me bedo piyo, cobo mene ma kinyutu i neno ma omii i Hiddekel, ma kiyaro i kit apar dok i apar aryo? Ka watwero ngeyo cobo mene, dong watwero nongo kare ma “cobo” ocako. I Daniel apar, Gabriel oyaro maber tic pa iye i tyen mamegi ki Daniel ikare me neno.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kombedi abino me poyo bot in gin ma bi time bot jo pa in i kare me agiki; pien dong yer man obedo pi kare mapol. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriel obino me miyo jo pa Lubanga ngec pi gin ma binen otime botgi i kare me agiki. Kweko ni lok me poro i Daniel apar aryo ma jo Millerite onongo ginyange maber, ento tic kwede yie meno me dwoko woko keto pa karatac eni bot kare me agiki—obedo goyo piny mite ma Gabriel owaco. Ka Gabriel ocako nyutu me poro i rek acel pa karatac apar acel, ki mede i rek adek pa karatac apar aryo, lok me gin matime ma kinyutu kunii obedo lok matut me poro ma i woko, me nyutu kit ma Draagon, leja, ki latic me poro marac gitelo lobo i bot Armagedon. Iye karatac tye rek mo ma kinyutu balo pa jo pa Lubanga, ento lok me gin matime i karatac apar acel pira obedo nyutu ma i woko. Man nyuto ni karatac apar ki karatac apar aryo gin ‘alfa’ ki ‘omega’ iye neno me agiki pa Daniel; pien, pe calo karatac apar acel, gi weng ginyutu lok me iye ma kinyutu kwede keto lacim pa ngat 144,000. Karatac ma i tung en kwero pa dano weng, ma kinyutu kwede rwot me tung bor ki Pope pa Rooma; ento karatac apar ma ‘alfa’, kacel ki karatac apar aryo ma ‘omega’, ginyutu kit me iye pa ngat 144,000 i kare me agiki. Karatac adek weng gitelo wot bot giko kare me temo; karatac ma ‘alfa’ ocako ki bebo pa Lubanga ma oywayo jo me woro i dul aryo, ci i agiki pa karatac, kimiyo Daniel teko odoko aryo; pi meno kinyutu lok me malaika acel ki aryo. Karatac apar aryo en karatac ma ‘omega’, ki en kinyutu lok me kwer pa malaika adek.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Chapta 11 yar maber ikom balo cik pa dano, cako ki goyo piny pa Jerusalem nyaka giko me probeson, ma, ki lok pa Sister White, en obedo nyutu pa giko me probeson i agiki pa lobo. Daniel 11 cako ki goyo piny pa Jerusalem, pien Daniel obedo acel ki joma kityeko kawo gi i Babulon i golo piny pa Jerusalem ma otimo pire adek, ma ne nyutu golo piny pa Jerusalem keken i 70 AD, ci dok bene i kare me agiki calo ma lobo nyutu.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Ogengo aryo ma bedo adier pa Jerusalem ma otime i cawa acel me higa, gi ceke higa 665. Ogengo aryo eni obedo pa pata ma ka Sanduku pa Lagam ne myero bedo kany. Shilo obedo ki kit me lamal marom kwede, kede nyutu ogengo ma acel pa pata ma ka bedo pa Lubanga ne tye kany, onyo ne myero bedo kany. Ka Sister White tiyo kwede ogengo pa Jerusalem calo alama pa ogengo pa cawa me agiki, obedo keto lok ikom yubu me Kristo ikom ogengo pa Jerusalem.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, kede poto pa Jerusalem i cawa pa Nebukadneza ki i cawa pa Tito, gin lanyut adek me kare me agiki, calo kit ma kiyaro ki poto pa pur pa Lubanga. Shilo obedo lok pa malaika me acel, ma longo ni ki myero waloro Lubanga, gin ma Eli pe otime, ki miyo Iye dwong, gin ma Eli pe otime, pien cawa me kogi pa En obino. Lok pa malaika me aryo obedo kama ma wanongo medo aryo, ma kiyaro ki Nebukadneza ki Tito. Poto pa adek pa Jerusalem i kare me agiki obedo i giko me kare me tem, ma en aye giko me kogi.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Chapta 11 obedo tuk ma i woko pa lok pa malaika adek. En obedo i tung kany ki vijon pa chapta 10 me yiko, ki komo adek ma miyo twero ma otime i nino 22 pa vijon pa Daniel. Man nyutu ni chapta 12 bene obedo ikom tuk ma i iye pa gin ma otime bot jo pa Lubanga i cawa me agiki. Bene nyutu ni cit ma i iye pa chapta 12 obedo odog 22 loyo cit ma i chapta 10.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

I kwene me Ulai, bene gi penyo Kristo, “Ni ning?” Vasi apar ariyo ma tye i anyim lapeny ma i vasi apar adek, gitye ka nyutu lok me kit ma otime i woko me poropheti, ma cwalo ngec mapire tek ikom twero pa poropheti pa Baibul. Vasi apar ariyo meno mere ni gitye ka dwogo ki medo ikom kit me gin ma kiyaro i chapta abiriyo. Lok me kit ma otime me poropheti ma kiketo i vasi meno, ki dwogo ki medo keken i chapta apar acel, kacako i cawa pa Medi ki Peresia. But agiki me chapta aboro, ki chapta ochiko weng, obedo yaro pa Lawi Daniel ikom jo Lubanga pa kare me agiki. Kwene me kit ma otime me poropheti ma ononge i kwene me Ulai i chapta adek, kede yaro me jo Lubanga ma i chapta magi pi kit ma Lawi Daniel owaco kwede Gabriel, obedo alfa ki omega pa chapta apar nyo i apar ariyo.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Pien Hiddekel obedo omega, ki Ulai obedo alfa, twero ma kicoyo kwede i can ma kigolo ger ne i kit apar aryo, ka obino kare me agiki, dwong me canne obedo dog 22 maloyo neno ma tye calo dii ma i tung ki tidi me Adventism. Ka obedo kamano, can me neno ma agiki pa Daniel kityeko nyutu pire kene calo can ma kiketo kwede jo pa Lubanga i cawa me agiki. Ka lajal maleng openyo dano ma otelo law me linen ni, “Kare adii wot i agiki me lamal man?”, lamal en gin ma gicanyo calo can me polo pi kare pa kare, macalo gin ma tye i gin acaka me cuk pa Abram, ma kwac me cik ma owinyo Abram ni onen can me polo. Lamal ma i Daniel kit apar aryo en loko dano me bedo alama pa jo 144,000.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

I kare macon waneno ni lok me 11 i diro 12 pa Daniel nyutu kare me poropheti ma tye ki kare aryo, me acel iye en higa 30. Pi keto cing maber i lok me 11, acito i lok me 7; me nyutu donyo iye pa Kirisito ma macok i tic me lamal ma otimo i tung jo pa en i kare me agiki.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Ka adok i tung apar acel, abedo mito mi i paro ni diro abicel, Gabriel pire tek oketo nying ne ‘cawa me agiki’. I cawa pa 144,000—cawa ma kigurogi, ci gidonyo i yar ki Lubanga—kacoke ki buk pa Daniel, bino bedo ngec ma ki yweyo ki guro, ma bimedo dwong obedo yub madwong. Ngec meno, i diro abicel, kiyero ki kare adek me poro ma keken acel acel, ma Millerites dong kityeko yero, ci lacen ‘Spirit of Prophecy’ ocone gi. Kare adek meno pe giyero kare, pien malaika en ma i diro abicel oketo malo lwete aryo bot polo, en bene i Revelation apar oketo malo lwet acel bot polo, ci ogamo ni kare dong pe bite. Lok me gamo meno me 1844 nyutu ni care adek me poro ma i buk pa Daniel, diro abicel, gi obedo care me cal ma pe gityeko kete pi yero kare.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Kumeno, ka kare me poropheti ma tye ki alama ma i tung i Daniel 12 obedo kare ma kigoye i aryo ma cako ki mwaka 30 i chapta keken ma Mikael ocungo, dong i ngeyo ni kare ma kigoye i aryo ma cako ki mwaka 30 obedo tyeko maber pa poropheti me Alfa pa Abram. Omega pa poropheti me kare, ma cako lok me kica i kit jo ma kiyero, obino i tyeko ne maber i chapta acel acel meno, ma obedo tyeko madit pa lok pa Daniel ikom ngo ma biro time bot jogi pa Lubanga i kare me agiki.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

I cawa me agiki, buk pa Daniel ogolo ciko, kede ler ma owuoko ociko jo Lubanga. I cawa me agiki, buk pa Daniel ogolo ciko, kede ler ma owuoko kimiyo calo kare me poropheti adek i kapita ma agiki pa Daniel. Kapita eno en aye omega pa kapita adek ma gicweyo neno Hiddekel, ci neno Hiddekel en aye omega bot kapita adek magi ma giyero calo alfa pa neno me riva pa Daniel. Riva ma ocake i Eden otum woko i Daniel, ci Lok me poropheti pa Lubanga okelo gi i muvimenti me Millerite pa malayika me acel ki me aryo, ma en aye muvimenti me alfa i muvimenti aryo pa malayika adek. Higni 1290 me vesi me apar acel obedo omega bot poropheti me higni 430 pa Abram ki pa Paulo.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Mapwod wa mede anyim i Daniel apar aryo ki rwate ne ki lok pa lami pa Abramu, ber wa pomeny piny ngo ma Paulo en. Paulo pe keken obedo Apwostol bot jo ma pe gin Yahudi; ento calo acel ki tung, oyeto lok me ngecne kubo Lok pa Lami pa Lubanga. Maber dok maloyo mani, en ni Paulo obedo lami me kare me yore pa Lubanga. Lami me kare me yore obedo lami ma Lubanga oyenygo me tungo jo pa Lubanga ki cobo gi ki kare acel i kare mukene—macalo Mooses, ki kwed bot alitara dok i Ka Maleng; Yohana Baptais, ki Ka Maleng me Piny dok i Ka Maleng me Polo. Paulo ocoyo woko ngec mapol tutwal ki cikke pi kit me keto gin ma litara i gin me sipirichwal, maloyo weng joma coyo Baibul mukene obedo kacel, tutwal madit! Lubanga oyenygo ni obed me nyutu cobo ki loko gin ma litara dok obed gin me sipirichwal i kom jo pa Lubanga ma gicako lacak ki en.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulo obedo oboro ma okobo lagam pa lapok tic pa jogi ma Lubanga oyer ki bot Abraham, i kare ma jogi man gu woto ki i kit me kom ki i kit me cwiny. Ka pe itye pire tek i adwogi ma Paulo obedo iye i gin matime pa lapok tic, itwero bedo pe ineno kit ma rwatte maber ki yore pa Lubanga, ni lok pa lanen me cawa me acel ikom jogi me lapok tic pa Lubanga obedo lok pa lanen me cawa ma en aryo, ma ocako ki kar me higa piero adek. Lok acel ne ki keto ne ki lacoo pa jogi ma kiyero; ento ka gu loko gi ki bedo jogi ma kiyero i kit me cwiny, Lubanga oyero lanen pa kare me nyutu kede yaro lok me loko man, kede me moko atir lok pa lanen me cawa pa Abram ki lami me aryo ma aa ki Buk pa Cik Manyen, ma rwate ki lami me acel ma aa ki Buk pa Cik Macon. Abram i cako, Paulo i agiki, gu goyo cal pa ngut pa 1290 i cawa me agiki.

We will continue in the next article.

Wa bi medo i coc ma anyim.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> Nyuto ma Lubanga onyutu bot Zakariya ikom Yosua kacel ki Lajal, tye ki teko mapat ma rwako maber i obedo me jo pa Lubanga i agiki pa nino madwong me yubo kwer. Kanisa ma obedo dul matino ma ogwoke dong gibino kedo i tem madwong ki peko. Gin ma gubedo gwoko cik pa Lubanga ki geno pa Yesu gibino neno keco pa dragoni kacel ki jogi. Setani tero piny weng calo jogi; bene otyeko gamo loyo i tung jo mapol ma giwaco ni gin Kricitien. Ento tye dul matino kany ma giko rwot pa en. Ka onongo twero ocweyo gi ki piny, loyo pa en onongo obed opong maber. Macalo con en ogamo duli ma pe gene Lubanga me obalo Israel, kamano i kare macego obino cako tetegi marac pa piny me obalo jo pa Lubanga. Gibino mito ni jo obed gi winyo i cikke pa dano, ma gitye ka loc cik pa Lubanga.

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> Jogi ma tye gi cwinya matir bot Lubanga gibiyubo, gibiyaro, gi bikelogi woko. Gibibikenyo ‘ki jonywolgi, ki jo ot-gi, ki jo dulgi, ki owete-gi,’ nyaka i tho. Luka 21:16. Geno mamegi keken tye i kica pa Lubanga; lwak mamegi keken obedo lamo. Macalo ka Joshua onwongo kwayo i wang Malaika, cal kamano, kanisa ma odong, ki cwinya ma opoto ki geno ma pe otuk, gibikwayo pi weko bal ki pi kwanyo gi woko, ki tung pi Yesu, Lami-gi. Gitye ki ngec maber ikom kwo mamegi ma opong ki bal; gineno bedo mamegi ma pe goteko ki pe gin rwate; kaci dong gi tye ka loro geno.

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> Lapire tye i tung me yero gi, macalo onongo tye i tung me coyo Joshua. Oyenyo botgi garmitgi ma puc, ki kit ngatgi ma opoto. Oyenyo onge tekgigi ki bwocgi, richogi me pe apwoyo, ki pe rwategi ki Yesu Kirisito, ma oketo kwer bot Ladwogo-gi. Otemo me bwogo gi ki paro ni lok pa gi pe tye twero, ni cok pa pucgi pe bi lwe peke. Okwayo me obaro yiegi, pi gubimego i tem mere, ka gubiweko luwo Lubanga.

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> Satan tye ki ngec maler ikom richo ma otemo jo pa Lubanga me timo, kede obedo ka pungo i komgi lok me kobo, owaco ni, pien ki richo mamegi ogolo woko gwok pa Lubanga, ki yiero ni tye ki twero me jolo gi. Owaco ni gin rwate keken, calo en keken, me kwanyo gi woko ki i kica pa Lubanga. ‘En gin eni,’ owaco, ‘jo ma bi kwako kabedo na i polo, ki kabedo pa malayika ma oribo ki an? Giwaco ni gibedo ka winyo cik pa Lubanga; ento gi gwoko kit ma cik ne mito? Pe gi mito keni mapol maloyo gi mito Lubanga? Pe gi keto dwaro mamegi i wi tic pa En? Pe gi mito gin pa piny? Nen richo ma orido cing i kwo gi. Nen mito keni keken, cwiny marac mamegi, ki peyo mamegi i kom gin acel ki acel. Lubanga bi kwanyo an ki malayika na ki i wang En, ento bi miyo kica bot jo ma gi lwenyo i richo acel acel? I pe itwero timo man, Rwot, i rwatte. Rwatte mito ni tam me kwero bi cwalo i komgi.’

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> Ento, ka jo ma tye ka lubo Kristo gi otimo peko, pe gi orwak pire gi wek jami tic pa Setani bed ka loyo gi. Gi oyubo cwinygi pi peko gi, ki giyeny Rwot i kwe ki i kwero cwiny; kacel Lami Maleng tetogi i nyinggi. En ma gicuno loyo kwede pi pe gipako en, ma ngene peko gi ka kede kwero cwinygi, owaco ni: “Rwot obi yiko in, Ai Setani. An omiyo kwo pa an pi cwinye magi. Gin ocoyo i tung lwete pa an. Gin romo bedo ki lapok i kit bedo gi; gin romo pe gigamo i temo gi; ento gi oyubo cwinygi, ki an oyweyo peko gi, ki okwako gi.”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> Cok pa Satan tye matek, bwola pa en tye me oyo wic; ento wang Rwot tye i kom jo pa En. Peko pa gi tye madit, tong me olut me mac otye ka bino golo gi woko; ento Yesu bi golo gi woko calo bulono ma otem i mac. Jami me piny ma tye i gi bi kwanyo woko, pien pi tunggi cal pa Kristo obed nyutu maber tutwal.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> I kare mogo Rwot romo neno calo owil peko pa kanisa pa En, ki tim marac ma jo ma giyaro iye otimo iye. Ento Lubanga pe owil. I piny ni, pe tye gin mo ma bieno i cwiny pa Lubanga maloyo calo kanisa pa En. Pe obedo dwaro pa En ni yore me piny opoto nying pa kanisa. Pe oweko jo pa En wek gicwal ki tem pa Satan. Obituko jo ma ginyuto En macalo pe En, ento obedo ki kica bot jo weng ma giloko cwinye ki ada. Bot jo ma gikwanyo bot En pi rwom pi yubo kit pa ngat me Kristo, obi miyo kony weng ma mite.

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> I cawa me agiki, jogi pa Lubanga gibi poro cwiny ki oyoo pi tije me kwer ma kitimo i piny. Ka gi tye ka oyoo, gibi ciko jo marac pi poko ma tye i wanggi i yweyo cik pa Lubanga; ki kica me cwiny ma pe kinyalo waco, gibi doko pingogi i wang Rwot i dwogo i weko peko. Jo marac gibi caka kica gi, ki gibi nyomo kwayo ma pire tek gi. Ento kica ki doko piny pa jogi pa Lubanga obedo adwogi ma oporo keken ni gitye ka dwogo twero ki lamal pa kitgi ma ginyono woko pi peko. Pien gitye ka rwate bot Kiristo, ki pien wanggi giceto i lare pa en ma maleng maber pire keken, omiyo ginyuto maber tutwal marac pa peko ma opire tutwal. Lonyo cwiny ki doko piny gin miti me bedo maber ki loyo. Otam pa lamal tye ka kuro jo ma gi golo piny i cing pa Lati.

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> Jo pa Lubanga ma tye ki geno, jo malamo, gi, calo ni, tye ka kigwoko gi maber i iye. Gin kene pe ngene kit ma maber ma kigwoko gi. Satan ogoyo cwinygi; jo ma loro piny man tye ka yenyo me golo gi woko; entoo, ka onongo otyabe wange pa lutino pa Lubanga, macalo ma otyabe wange pa jatik pa Elisha i Dothan, onongo gibineno malaika pa Lubanga ma gicako bedo i tunggi, ka gengo lwak pa otela.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> Ka jo pa Lubanga gimiyo cwinya-gi piny i nyim en, gikwayo pi cwinya maleng, lagam kimiyo ni, ‘Kwany woko gudi marac,’ kede lok ma yiko cwiny kigi waco ni, ‘Nen, acweyo woko bal mamegi ki i in, kacel abicwii in ki gudi manyen.’ Zekariya 3:4. Gudi me bedo matir pa Kiristo ma pe tye ki buc ceke kiketo i wi lutino pa Lubanga ma ki pimo gi, ki temo gi, ki ma tye matir. Gi manok ma oceto ma kicayo gicwii gi ki gudi ma tye ki dwong, pe dong gibed dok gipoto ki gik ma marac me piny. Nyinggi kikigwoko i buk me kwo pa lwere, kicwalo nyinggi i tung me jo ma tye matir me kare weng. Gi ogengo tikit pa jaloc; pe kigiwiro woko ki bedo gi matir i bot Lubanga ki rwor pa nyoka madit. Kombedi gi tye ma kigwoko-gi maber matwal ki tikit pa ja-temo. Balgi kicwalo bot lacako bal. ‘Kop me lami ma maleng’ kiceto i wi gi.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> Ka Satan tye ka goyo yubu me ne, malaika maleng, ma pe gin nen, gitye ka wot-ki-dwogo, giketo i wigi pa jo ma tye atir i geno rwede pa Lubanga matye ngima. Magi gin ma gitye i Got Siyon ki Lacere, ki nying Won ma kicono i lacucgi. Giwero wer manyen i anyim kom, wer mane pe dano mo romo pwonyo, ka nining jo 144,000 kende ma kigolo gi woko ki piny. ‘Magi gin ma gitingo Lacere i ka keken ma o woto. Magi ma kigolo gi woko ki tung dano, ki bedo oyele me acaki pi Lubanga ki pi Lacere. I lebgi pe ononge lok me bwok; pien gi pe gi bal i anyim kom pa Lubanga.’ Revelation 14:4, 5.

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> Kombedi dong lok pa Malaika otyeko tim weng: “Winyo kombedi, Joshua, jadolo madit, in kede owete mamegi ma bedo i anyim in; pien gin dano me cale; pien, nen, abi cwalo Latic na, Lawi.” Zechariah 3:8. Kristo onen calo Jadwogo kede Jaloko-gi woko pa jo pa en. Kombedi ada, jo ma ocweyo-gi gin “dano me cale,” ka peko kede cwero me wot-gi obalo kabedo pi kuc kede ducu i anyim Lubanga kede Lamb. “I cawa meno Lawi pa Rwot obedo maber kede maler, kede yab pa piny obedo maber kede ma imaro pi jo ma olworo ki Israel. Kede bi time ni en ma ocweyo i Zion, kede en ma obedo piny i Jerusalem, gibimiyo-gi nying ‘maleng,’ gin acel acel ma kiconge nying-gi i bot jo matye ki ngima i Jerusalem.” Isaiah 4:2, 3. Prophets and Kings 587-592.

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