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# The Book of Daniel - Number Sixty-Eight

Buk pa Daniel - Namba 68

Unveiling the Prophetic Message of Ezekiel Chapter Eight: The Sunday Law and the Last Days

Nyuto Lok me Lanabi pa Ezekiel 8: Cik me Sande ki Cawa me Agiki

Author

Jeff Pippenger

Published

February 1, 2024

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Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Chapta aboro me Ezekiel obedo acel ki chapta me lam ma oyot tutwal i Makwalo Maleng. Chapta man tye ki cako ma poyo maber keken.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

> Otime ni i mwaka me abicel, i dwe me abicel, i ceng me abic pa dwe, ka an obedo i otna, ki ludito pa Yuda obedo i anyim an, ni lwet pa Rwot Lubanga obito kany i an. Ezekieli 8:1.

The vision has a distinct ending in chapter eleven.

Lok me neno tye ki giko pire keken i cabit apar acel.

> Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

> Ka anyim, Laloc omalo an, okelo an i neno, ki Laloc pa Lubanga, i Kaldea, bot jo ma kicayo gi woko. Omiyo neno ma anenoni omalo woko ki an. Ci an owaco bot jo ma kicayo gi woko gin weng ma Rwot onyuta. Ezekiel 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Rweny me wet 8 cako i ceng me 5 me dwe me 6 me mwak me 6, ka en ceng acel keken mapwod kare oromo ki "666"; adier, rweny en tye ikome cik pa Sande, ma obedo alama pa lewic, ma rwom ne obedo rwom pa "ngat me richo", kede bene rwom pa piny pa rwot ma 8 ma obedo pa 7. Gin ma ogoyo rwom "666" gimako muhuri pa Lubanga, kede i wet 9, muhuri pa Lubanga tye giketo i wi jo pa Lubanga ma atir i cenge agiki.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.

> An aneno alama mapat i polo, ma madongo ki ma lamal, malaika abiro matye kede bal abiro me agiki; pien kwoŋ pa Lubanga opong i yegi. An aneno calo nam me girasi ma orwate ki mac; ki gin ma giloyo le, ki cal pa le, ki alama pa le, ki namba pa nyinggi, gicung i tung nam me girasi, gi tye kede adungu pa Lubanga. Ki gi wero wer pa Moses, latic pa Lubanga, ki wer pa Dyel, waco ni, Tic pa in madongo ki ma lamal, Rwot, Lubanga ma Teko Weng; Yoo pa in tye kicwer ki ma ada, in Rwot pa jo lamer. Revelation 15:1-3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Ka dic i anyim giko pa kare me temo (pi malaika abiro ki mapigo ma agiki abiro gicwalo piny kwec pa Lubanga i lome ma bino me Nyutu pa Yohana), kimiyo ngec pa jo pa Lubanga me nino ma agiki. Gi tyeko loyo jami angwen. Lok ma kiloko calo 'loyo' nyutu ni 'malo iye'. Jo ma tye mot i yie gi tyeko loyo lejo, rup pa lejo, alama pa lejo, ki namba pa nying ne. Loyo ne rwate ki bedo ni gi ngene maber ngo ma lamen angwen poro. En jo matidi tutwal keken ma ngene ngo ma lamen angwen me poropetik pire tek poro.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Lobo con ongeyo ni Paapasi obedo nyako marac pa Babilon i pot buk 17; ento, calo ma Lok pa Lubanga onyutu, ngec me nyako marac pa Tiro ma otimo lam kwede rwote me piny ocwere i kare me gin makwongo pa United States. Nongo mede i wi lacel paja ni yubo Lok me Adok ki kakare, i me moko adier ni lacel me poropesii pa Baibul obedo Paapasi. I pot buk ma dong anyim keken, diraagon, lacel ki profet ma pe adier gimiyo lobo tung i Armagidon; ci jo pa Lubanga ma gwoko yie i kare me agiki myero gineno ngaa gin twero adek magi.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

> And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12-16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

Loyo i kom nino obedo loyo me ngeyo maber ngo ma nino obedo. Lok ma kikwano kombedi oyaro ogwede bot joma bedo ka cungu ki gwoko lawgi, ento i kare me kwo marac ma abicel, kare me temo pi dano weng ogiko woko tutwal. Ka Mikael ocung, kare me temo pa dano ogiko, ci kwo marac abicaryo me agiki gin kibo woko. Pe tye yo me loko law ka kare me temo ogiko woko, ento tye ciko ma rwate ki kwo marac ma abicel. Ciko meno rwate ki bedo ki ngeyo maber bot nino mapwod kare me temo ogiko, ki ka pe itye ki ngeyo meno, in iworo law pa atir pa Kristo mapwod kare me temo ogiko.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> Jo ma gibedo rweny i ngec pa lok, ki ma pe gibineno tiyo pa Antikristo, pe ki pol gibidiyo pire keken i tung pa Antikristo. Kombedi pe tye kare pi wa rwate ki piny. Danyel tye i dulne ki i kabedone. Lok me porofesi pa Danyel ki pa Yohanna myero gene. Gitito keken. Gimiyo piny lok atir ma ngat weng myero gene. Porofesi magi myero gichalo cobo i piny. Kun gicut i cawa me agiki man, gibipwonyo keken. Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Ka dano pe ongeno ni Anti-Kristo obedo Papasi, obi bedo i tung pa Papasi; onyo, macalo Yohanna o goyo coc, obitido labongo gite ki obiyaro kica mamege. Me kwako mera ikom lebi, obedo ongeno ni lebi obedo teko pa Papa, kacel ki gin weng ma kiyaro ikom teko pa Papa. Jogi ma gikwako mera ki gi ngeyo ni Papasi obedo dano me richo, myero gi ngeyo ni cal pa Papasi nyuto kit me kobo kacel Kanisa ki Gavumenti, ka Kanisa tye ki teko i rwomgi.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

I buk pa Daniel, kit pa lacere, ma obedo rwatek pa kanisa ki gamente, kicoyo ne calo “keco me yubu.” Keco obedo peco; kede peco ma cweyo lacere pa Papa, obedo ka rwodi omiyo twero gi i bot twero pa Papa. Ka gi timo man, gi timo “fornication” pa cwiny, ma obedo “keco me yubu” pa Daniel, kede “cal i bot lacere” pa John.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Me loyo cal me Paapa obedo me ngeyo, ki kom Lok pa Lubanga, ni United States makwongo doko rwom man, kadong keto cing i ne i cik me Sunday ma dong tye ka bino con, ci dong keco piny weng me yaro rwom acel acel.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Rwom pa Kanisa ki Gamente, ma obigolo i wi lobo weng ki United States, obedo gamente me lobo acel (United Nations), ma bino donyo i rwom ki Paapasi calo laco teko i keto yore. Nongo loyo cal pa lebi me got, obedo ngeyo ki Lok porofetik pa Lubanga ni cal pa lebi me got tye calo gin eni keken.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Me nongo loyo lyec ki cal pa lyec obedo kede me nongo ngec pa alama pa twero pa lyec (pa Paapasi).

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Alama pa le marac obedo yiko Sande ma kicweyo kwede calo Sabat pa Lubanga. Me nongo loyo ikom alama eni dwaro ngeyo ni yabo pa Sande obedo yabo pa ceng, ki ni pe obedo gin mo matino; en keken obedo yabo pa Baal pa jo pagani. Loyo eni tye ki lok adier ni pe ngat mo keken ocwako alama pa le marac nyo kicweyo kwede i dano.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> Ento Kristiani me cawa mukato gilubo Sande, giparo ni ka gicimo mano, gi tye ka lubo Sabato pa Biblia; kombedi bene tye Kristiani matye atir i kanisa weng, pe kikwanyo Dini Roman Katoliki, ma gigeno ki cwiny atir ni Sande obedo Sabato ma Lubanga ociko. Lubanga okobo bedo gi ma atir i miti gi, kede bedo ma atir i wange. Ento ka lubo Sande kibino kweko ki cik me lobo, ki lobo bino nongo ngec maber ikom cik ma tye ikom Sabato matye atir, kamano, ngat mo keken ma bino ketho cik pa Lubanga, pi lubo cik ma pe tye ki twero maloyo pa Roma, obino miyo dwong Paapasi maloyo Lubanga. Obedo omiyo Roma dwong, kede twero ma kweko kit ma Roma ociko. Obedo wero luny ki sanamu pa en. Ka jo dong giyweko kit ma Lubanga ocimo ni obedo alama pa twero pa En, kede gibedo miyo dwong i kabedo ne jami ma Roma oyero calo alama pa ladwong pa en, ci kuno gibino okobo alama me bedo kwede Roma—“alama me luny.” Pe obedo nyaka pieny man okete piny maber i wang jo, kede gibino kelo gi me yero ikum cik pa Lubanga ki cik pa jo; ci jo ma gime mede i ketho gibino nongo “alama me luny.” The Great Controversy, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Gin ma gityeko loyo leja, cal pa leja ki alama pa leja, myero bende gityeko loyo tol pa nyingne. I kare ma dako me dok pa Tire pe ocwil woko, piny pa Protestanti gineyo ni Papaci obedo Antikristo. Gineyo ni Paulo oyaro Papaci “eno ma marac,” “ngat me richo,” “misteri me richo,” ki “otino pa guro woko; ma oconyo kendo otero iye pire tek loyo jami weng ma ki yaro ni Lubanga, onyo ma ki pako; dong, calo Lubanga, obedo i ot pa Lubanga, tye ka nyuto iye keken ni en Lubanga.” Ento kombedi dako me dok madit pa Tire ocwil woko.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

I kare me con, ne tye yore me tic mapol pa isopsephy onyo gematria, ma nyutu calo ni namba “666” obedo cal me cing pa Papa. Apoto ma rwom pa man en ni, i mitre pa Papa, coc “Vicarius Filii Dei” kityeko coyo iye. “Vicarius Filii Dei”, tye ki loke ni “Lacwak pa Wod pa Lubanga”, ci pien tero waco ne ni obedo i ot pa Lubanga, waco ni obedo Lubanga. Letera pa Latin me “Vicarius Filii Dei” rwate ki namba 666.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

Lewi, ma obedo twero pa Paapa, kityeko ngene ki namba ne, ki namba ne en “666”; ento ngat me richo otyeko nongo jeraha me tho i 1798, ki dong kigolo wii ne. I nino me agiki jeraha me tho myero odwar, ci dwar pa jeraha me tho nyutu ni United States mokwongo cako timo cal pa lewi i lobo ne, eka dong miyo piny weng me timo kene.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Cal pa Beast i lobo tye me rwate aryo ki rwate adek. I kit me poro en obedo rwate aryo, pien kiketo kacel pa kanisa ki gamente; ento en obedo rwate adek pien kiketo ki Dragon, Beast, ki Laporo mape adier. Ka rwate adek pa twero magi keken ma bi cwalo lobo bot Armagedon kityeko keto, gin bedo Beast ma en kingdom me 8, en pa 7; ki bedo bende rwate adek pa kingdom me 6. Namba me nyinge pa Beast i cawa agiki dok obedo "666," pien tito kingdom adek ma gin acel acel obedo but pa kingdom me 6.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Me coyo lweny i wi lim, cal pa en, cim pa en, kacel ki namba pa nying pa en, obedo me ngeno lapor ni “abongwen obedo pa aboro,” ma obedo gin ma kipungu i Daniel dul aryo, ma Daniel oruko me ngene. En obedo rwom acel i Nyutu pa Yesu Kiristo ma kiyabo woko piri con mapwod pe giko cawa me temo, pien calo Yohana owaco, “cawa dong piny.” Pien pi en aye, jo ma gicoyo lweny man gipongo calo gubedo ki lacel ma giyweyo kwer, pien gi nongo lweny, onyo ngec me lanen ma mite, piri con mapwod pe giko cawa me temo.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Jogi ma ngeyo ni Fweny pa Yesu Kristo kiyabo woko pud anyim pi giko me kare me temo, kede ni namba “666” obedo but acel i gin ma neno en, pe gibalo ni neno ma Ezekiel oneno i chapta 8 ocako i nino 5 (ma obedo nino ma pud anyim me nino 6), i dwe 6 pa mwaka 6. I agiki me chapta 8, dichwo 25 gibedo ka gigweke piny bot ceng, kede chapta 9 nyuto gi ma nongo cing pa Lubanga.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Kit me neno man obedo cal me nyama malube ki cungu pa Lubanga, kede neno man kiyabo mapwod pe giko me tem otyeko i cik me Sande, calo kit ma kiyaro kwede namba ‘666’. Ento giko me tem ma ki nyutu ni otime i cik me Sande i United States, pe obedo giko me tem pa dano weng; en giko me tem keken pi Seventh-day Adventists.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

Nino eno kiketo calo ni otime i wang Jerusalem, ma nyutu Kanisa me Adventisti me Sabato. I kare me cik me Sande i Amerika me Boc, Jo Adventisti me Sabato gin kit acel keken ma, kany kacel ki con, kimiyo giddwoko lagam i kom ler pa Sabato.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> Ka kec pa adwogi kityeko yaro bot in, ma oponyo Sabata ma en cik ma angwen i cik apar pa Lubanga, kede ma nyuto ni i Lok pa Lubanga pe tye twero mo pi gwoko Sande; ento pud i mako Sabata me bwola, ka pe i mito gwoko maleng Sabata ma Lubanga longo ne, ‘ceng na ma maleng,’ in iyudo ranyisi pa le. En tim tyeo kare mane?—Ka ikweyo cik ma tero ni i weko tic i Sande ka i woro Lubanga, ka pud i ngeyo ni pe tye lok mo i Bibul ma nyuto ni Sande pe obedo mo mapat ki ceng me tic; obedo ceng me tic keken; in iyee yudo ranyisi pa le, ka iweyo ranyisi pa Lubanga. Ka wan yudo ranyisi man i wang wii wa onyo i cing wa, kwero ma kigiwaco ikom jo ma pe gikweyo cik myero odok ikom wa. Ento ranyisi pa Lubanga Mangima kiketo i gin ma gi gwoko Sabata pa Rwot gi cwiny ma opore. Review and Herald, April 27, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Neno ma Ezekiel oneno i chapta 8 dok i chapta 11, nyutu lok me gin ma kelo i loro kare me temo pi Yerusalem. Ki nyutu calo ni time bene nino acel keken anyim obino namba “666”, ci chapta 8 nyutu golo wii bot Lubanga ma medo malo malo i Yerusalem, ma otum i agiki kun ludito gi pudore bot ceng me pako ne, ci gi mako lacar me lewic.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Chapta 9 nyutu lami pa Lubanga ma tye ka woto i Jerusalem (ma tito yore me mede), ka keti alama i wi dul acel con pa malaika me balo, ma bangenone gunego jo weng ma pe tye ki alama. Chapta aryo magi nyutu kit lok matime ka mede-ma-mede ma kelo i Cik me Sande, kany ka dul acel oworo ceng, ento dul mukene oywako Alama pa Lubanga. Jo marac dong kigolo woko ki Jerusalem, pien Cik me Sande cweko gi woko jo marac ki jo me ngec.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Keto lar ma kicono i Buk me Ezekiel kabit abongwen en aye keto lar acel keken ma kicono i Buk me Revelation kabit abiro.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> Ka gin ma bi time macalo eni, kwer madwong’ ma i kom lobo ma obedo ki bal, dong lanyut pa jo Lubanga bino i kwene ange? Gin bi gonyo gi nining nyo tye oko ka apoya opoto woko? Yowani oneno ni gin ma i kit piny—yubu me piny, caba me yamo ki yie, ki lweny me teto—kikwayo calo ma kikengo gi i lwete pa malaika angwen. Yamo magi tye i kengo, nyo tye oko ka Lubanga omiyo cik me wego gi. Kanyen aye gony pa kanisa pa Lubanga. Malaika pa Lubanga timo cike, gi kongo yamo me piny, me yamo pe bin yoko i piny, nyo i pii, nyo i yat mo keken, nyo tye oko ka latic pa Lubanga opaco gi ki muhuri i pacgi. Malaika maduong’ onen calo ka obino anyim ki i tung ma ceng cako aa (onyo kabedo me ceng owuoko). Malaika maduong’ loyo weng man tye ki i lwete muhuri pa Lubanga matye ki kwo—onyo pa En ma keken twero miyo kwo—ma twero coyo cal i pac wi pa gin ma bi miyo gi kwo ma pe tho, kwo matwal. En aye dwon pa malaika ma i wii weng, ma tye ki twero me miyo cik i malaika angwen me gwoko kengi yamo angwen, nyo tye oko ka tic man otyeko, kacel ki nyo tye oko ka omiyo kwena me wego gi woko.

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> Jo ma tyeko loyo lobo, ring, kede Labolo, gin aye ma kiweko gi kica, ma gubino nongo lacim me Lubanga matye ngolo. Jo ma lwete pe maler, ma cwinye pe maler, pe gubed ki lacim me Lubanga matye ngolo. Jo ma gitye ka paro bur ki timo ne, gubiyweyo woko. Ka keken, jo ma i kitgi i wang’ Lubanga gitye i kabedo pa jo ma gubedo ka dwoko cwinye kede yaro balgi i Nino madit me Atonement ma anti-typical, gin keken gubineno, kede gubiketogi lacim macalo maribe pi gwoko pa Lubanga. Nying jo ma gitye ka tet ka neno, ka kuro, ki ka gwoko i neno pi nyuto pa Lakonygi—pire tek loyo jo ma gitye ka kuro tunguc—gubikano kwede jo ma gicime. Jo ma, kun gitye ki lero pa ada weng ma tye ka leyo i cwinye gi, myero ticgi otur ki geno ma giwaco; ento gitemogi ki bur, gigeto lanyut i cwinye gi, gipoto cwinye gi i wang’ Lubanga, kede gicoyo jo ma giceto kwede i bur, gubipoyo nyinggi woko ki kitap me ngolo, kede gubialo i kare me otum ma pe tye lero, kun pe gitye ki mafuta i otogo gi kacel ki lataragi. “I botu ma uluoro nying Na, Ceng pa Righteousness obi cako malo ki yeco i lapal-gi.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> Keto ranyisi me latic pa Lubanga man obedo kacel ki ma nyutone bot Ezekiel i neno. John bende ne oneno ngec me nyutu man ma ogamo loyo. O neno nam ki lalam pa pi kuden kuro, ki cwinya pa dano gitye ka riyo pi bworo. O neno piny tye ka golic, ki got gicwalo gi i tung nam (ma tye ka time adieri), pi ne kitye ka kuro ki ramo, ki got gitye ka pidi pi dwongo pa en. O nyutone bal, bal me yot, kech, ki tho ka gi timo ticgi ma ogamo loyo. Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Keto muhuri pa 144,000 i Nyutu me Yohana chapta 7 bene gipoko i chapta 9 me Ezekiel, kacel ki ni malaika ma keto muhuri en malaika ma lamal tutwal, ma obino malo ki tung kidi me ceng. Jogi ma obale, ma ki yweyo woko nyinggi ki i Buk me Ngima, gipoko calo ni “pe tye ki myem i poto mamegi ki i lampa mamegi.” Rup aryo i neno me Ezekiel i chapta 8 dok i 11, en nyako ma tye ki ngec ki nyako ma pe tye ki ngec me Matayo 25, kede enomiyo gin Adventist.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

Sister White nyutu malube ni Jerusalem ma i neno pa Ezekiel obedo Adventism:

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> Jo pa Lubanga ma atir, ma tye ki cwiny pi tic pa Rwot kede pi lonyo cwinya, kibed ka gineno richo i kit ne ma adier, kit pa richo keken. Gibed kare weng i tung me adwogi kede nyutu malara ikom richo ma yot kelo jo pa Lubanga i bal. Labere atir i giko tic pa kanisa, i kare me kidho ki alama pa jo 144,000 ma gunongo gubed pe ki bal i kom pa Lubanga, gibed ka cwinygi potope madit ikom bal pa jo ma giciko ni gin jo pa Lubanga. Man kiwot maber ki cal me lanabi ikom tic me agiki, ki cal pa jo ma ngat acel acel tye ki gir me geco i lwete. Ngat acel i kamogi ocing ki law me linen, ki kob me tam pa lacoyo i tung ne. Rwot owaco bot ne ni, Donyo i tung pa paco, i tung pa Jerusalem, ci i cweyo alama i anyim wi pa joma gipuk kede giywak pi tim marac matek weng ma kitimo i tung ne. Testimonies, dul 3, pot 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Neno pa Ezekiel i chapta abic adek nyaka apar acel, tutwal otero dwoko i pinyore me kit-gi pa Adventism nyaka i kare me cik me Sande, kede i kare pa cik me Sande kene. Onyutu dul aryo pa jo me woro ma tye iye Jerusalem (Adventism), ci kityeko rwate kwede Yar pa Yesu Kricito, ma ki yweyo cingone mapwod pe ocito agiki me kare me temo, pien lok mone me acaki kiceto piny namba “666” i alama pa nyutu. Kun timo man, onyutu gin acel i bot gin angwen ma jo me ngwec myero gityeko loyo i cawa me agiki, ci gin angwen meno obedo but pa ler pa “ma abic adek ma obedo me abic aryo.” Yar chapta apar abic bende nyutu ni gin ma gityeko loyo ikom but me alama angwen pa Papasi, giwor yec pa Moses ki pa Lamb.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

I kare meno Isaiah, i pot 27, owaco ni joma atir me kare me agiki gubiwero wer me pur me waini, ma obedo wer ma Lamb owere ka owuco i tung dano, ma nyutu jo ma kiyero ma kicwalo woko, ka jo manyen ma kiyero tye ka kiyero. Wer meno ‘jo ngeyo’ me kare me agiki gubiwero ne i kare me keto rutu ma Ezekiel pot 9 ki Revelation pot 7. Neno pa Ezekiel i pot 8 nyaka 11 obedo but me wer meno keken.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

> Jo pa Lubanga ma atir, ma tye ki tipu me tic pa Rwot kacel ki gwoko‑kwo pa cwinya, i cwinya gi, gi bi ronyo bal i kit pa bal atir kare weng. Gi bi bedo kare weng i tung pa timo atir ki yaro maler bal ma yot mede jo pa Lubanga. Pire tek, i tic me agiki pa kanisa, i cawa me cing pa 144,000 ma gi bi can labongo bal pe i anyim kom pa Lubanga, gi bi nongo cwiny matek pi tic marac pa jo pa Lubanga ma gi cwako nying pa Lubanga. Gin eni kityeko nyuto pire tek ki cal me lanabi pi tic me agiki, i cal me dano ma ngat acel acel tye ki gin me gonyo i lwete. I komgi obedo ngat acel ma oyik ki lineni, ki pot me con pa lacoc i butene. Rwot nowaco bot ne ni, ‘Wot i tung me kabedo, i tung me Jerusalem, ci ket cing i kite me wi pa jo ma giweyo cwiny kacel ki ma gidwor pi kwer weng ma kitimo i tung iye.’

> “Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

> Ngat mane ma tye katung i kwec pa Lubanga i cawa man? En jo ma gikwanyo bal i tung jo ma giyaro ni gin jo pa Lubanga, ki ma gipiri i cwinygi—ka pe i wang jo—i kom jo ma gikwero richo? En jo ma gitung i komgi ki gimaro kwede jo ma gitimo bal? Pe tutwal! Ka pe gubalo lok, ki gwen i tic pa Setaani me yubo jo ma gidul tic, ki me keto malo cing pa jo richo i Siyoni, pe gubed nongo cal me kiduny me ye pa Lubanga. Gibiro obongo i kwero madwong pa jo marac, ma kiketo calo tic pa jo abicel ma gicako gik me kwero. Keto wii maber i kom gin man: Jo ma gubedo nongo cal maler pa adiera, ma ocweyo iyegi ki twero pa Roho Maler, ma kiketo calo cal ma dano ma okwako lini omiyo, gin jo “ma gukweco ki gulwaco pi tim marac weng ma kitimo” i kanisa. Herogi pi maler, ki ywec ki cwe pa Lubanga, obedo madit atika; ki gineno maber tutwal marac madit pa richo, dong gicwalo gi calo jo ma tye i peko madit, kadi bene gukweco ki gulwaco. Kwan diro 9 pa Ezekiel.

> “But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

> Ento kwanyo kwo madit pi jo weng ma pe gineno lac ma lamal i tung richo ki tim maber, kede pe gipoyo cwiny calo jo ma gibedo i ngec pa Lubanga ka gicwako cal, kicoyo ne i cik ma omiyo jo abic ma tye ki gudu me kwanyo kwo: “Wut lub iye i poto, ci guro; wangwu pe opore, pe bed ki kica; guro woko maber lurem ki lutino, nyiri, lutino matidi, ki dako; ento pe ocok i but dano mo ma cal tye i komene; ci ocake i Ka Maleng pa An.” Testimonies, volume 3, 266, 267.

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