Article

# The Book of Daniel - Number Ninety-Eight

Buk pa Daniel - Namba 98

The Triple Application of Elijah and the Last Days’ Judgment: Understanding the Investigative and Executive Phases

Apilikeshan maromo adek pa Elija ki Bura pa Kare me Agiki: Ngiyo maber kite me Yeny ki kite me Timo

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF
Word

The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.

Kit me timo mar Elija ma tung’ adek onyuut ni i nino me agiki bino bedo Elija acel i cako pa nino me agiki, kede Elija acel i agiki pa nino me agiki. “Nino me agiki” obedo nino me kadiro, ma cito cito kede ma ki yabo i kit aryo me kadiro: kadiro me yenyo, ma ocako i cako pa nino me agiki; kede kadiro me timo, ma time i agiki pa nino me agiki. Kit me timo mar Elija ma tung’ adek dong ciko mapol lok me con pa kadiro me timo, ma cako i chik me Sande ma bino cok coki.

The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.

Dwoko cing me pweny obedo pi jo ma onwongo nyuto yie ni gubedo ludito pa Lubanga keken, i kare ma loyo ka nyuto yie piri tek; ento i gin manok ka nyuto yie ma pe i wang’ lwak kom yore me kwo.

> (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.

> (Pien jo ma winyo cik pe gin kare i anyim Lubanga; ento jo ma timo cik gubiketo gi kare. Pien ka jo mape tye ki cik, ka i kit ma gitye kwede pire kene gicitimo weche ma cik waco, gi eni, ne pe gitye ki cik, gin cik pire kene: giyaro ni tic pa cik ma kigoyo i cwinygi, mo cwinygi bende tye ka yabo, ki parogi i kare ma kare tye ka keco pire kene onyo tye ka weko pire kene woko.) Baroma 2:13-15.

The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.

Yaro me nyutu tye ki but aryo madito, pien ocako ki nyutu kwo pa jo ma otho (ki i cawa pa Adam dok i anyim), ma gi loro ni gigeno i Lubanga ma atir; ci i ceng 11 me September, 2001, ocako tic me “yaro me nyutu pa jo ma tye ngwec”. Yaro me nyutu bene tye ki but mukene mapat ki but “otho-ki-ngwec”, pien yaro cako ki ot pa Lubanga; ci i cawa me agiki, ot pa Lubanga obedo Adventism pa Laodicea. Ka yaro pa ot pa Lubanga dong otyeko i cawa me cik me Sande ma tye ni obino oyot, ci jo pa Lubanga mukene ma i kare meno tye i Babilon giyaro gi.

The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.

Rwom me timo pa Lubanga obedo cane pa Lubanga bot joma okwanyo woko ngo ma omiyo-gi me gwoko kwo. Rwom me timo man bino cako i kare ma cik me Sande tye abino. United States dong bipongo kopu pa kec ne weng, ma obedo bene kopu pa kare me tem pa piny, ci weko woko pa piny ikom Lubanga bino kelo opoto pa piny. Piny weng i lobo bino luo cal me United States i keto cik me Sande, ci piny keken-keken dong bipongo kopu-gi, kede bene bino kelo opoto pa piny-gi.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 6, 18.

The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.

Kwer ma kitimo rwate bene kiyubo i dul aryo. Kakare ki cok bot cik me Ceng Acel i United States me Amerika nyuntilo giko kare me temo pa dano—ka Mikael obedo anyim—kwer pa Lubanga tye ki kica kacel; ento ka Mikael obedo anyim, reyo pa Lubanga, ma kinyutu kwede ki cwalo woko lak abicel me agiki, pe tye ki kica. I kare me goro pa cik me Ceng Acel, kwer ma kitimo rwate pa Lubanga i jo ki i piny mapol bino tye ki kica kacel, pien pud tye gin mukene i Babilon ma kimiyo gi kare me nongo ngeyo maber yubu ma tye i tung woro me Sabat ki me Ceng Acel.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> Aii, ka jo obedo ngeyo cawa me dwogo pa Rwot i botgi! Tye jo mapol ma pud pe gi winyo ngec me adiera ma temo pi cawa man. Tye jo mapol ma Roho pa Lubanga tye ka yec kwede gi. Cawa me gono pa Lubanga ma obalo, en aye cawa me kica pi jone ma pe gityeko nongo yore me kwano ngo ma obedo adiera. Rwot bi neno gi ki kica matam. Cwiny pa en opore ki kica; lima pa en pud tye me gwoko, ento dyer ocigo bot jone ma pe gi mito donyo.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> Kica pa Lubanga nen i turo pa en mapol. En tye ka gwoko woko poko lok pa en, ka kuro ni ki tito ngec me ciko bot ji weng. Ai, ka jo wa ongeno calo ma myero lapok tic ma tye i tunggi me miyo bot piny ngec me kica me agiki, en onwongo obed tic ma ber madwong! Testimonies, volume 9, 97.

The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”

“Cawa pa tam pa Lubanga ma tye me balo obedo cawa me kica pi jo ma pe onongo gi tye ki twero me nongo ngec ikom ngo ma en ada.” Cawa aryo magi “cawa” cako kacel ka “ying otero” i bot Adventisti pa Laodikea “ma onongo pe gimito donyo.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were f illed with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> Aneno ni Sabata maleng tye, ki dong obi bedo, ocing me ogom i tung Isirael ma atir pa Lubanga ki jo ma pe gene. Kacel ki ni Sabata obedo lapeny madit, me medo cwiny pa jo maleng ma malongo pa Lubanga ma tye ka kuro odoko acel. Kace ngat ogeno, ogwoko Sabata, onwako kica ma rwate kwede, ci oweko woko, opoto cik maleng, dong obi beco buri pa Gweng Maleng ikome keken, macalo atir ni tye Lubanga ma bedo Rwot i polo me malo. Aneno ni Lubanga tye ki lutino ma pe gineno, ki pe gi gwoko Sabata. Pe gikwero woko ler ma tye ikome. I cako pa cawa me bal, wapong ki Roho Maleng, kun wa ceto woko ka wacwalo lok pa Sabata maber tutwal. Man ocoyo cwinye pa kanisa, ki Jo Adventist me nying keken, pien pe gi romo kwanyo lok atir me Sabata. Ki i kare man, jo ma Lubanga oyero, weng gineno kakare ni wan tye ki lok atir, ci gi obino woko ka gimoyo lupo ki wa. A Word to the Little Flock, 18, 19.

The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”

Wang ot olore ka cik pa Sande ma kombedi tye piny me bino, me miyo kare ma obedo i anyim cik pa Sande obed "kare" me "limo" pa jo pa Lubanga.

> How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.

> Itye i waco nining ni, ‘Wan tye ki ngec, ci cik pa Rwot tye ki wa?’ Nen, adada, otime ma pe tye ki adwogi; kalam pa jo me coyo pe tye ki adwogi. Jo me ngec gitye ki kwec; gupoto cwiny, ki kimako gi. Nen, gi kwanyo woko lok pa Rwot; ento ngec ango ma tye iye gi? Omiyo abi mi dako pa gi bot jo mukene, ki pur pa gi bot jo ma binong nongo gi: pien ngat mo keken, aa ki macek nyo i madit, gubedo ki lacam marac; aa ki janabi nyo jadolo, ngat mo keken timo waci. Pien gi moyo yot yot lec pa nyako pa joga, gi waco ni, ‘Kuc, kuc,’ ka pe tye kuc. Gu cweyo kwec ka gitimo tim marac matek? Pe; pe gicweyo kwec mo, kadi pe ginyutu: omiyo gubidogo piny i tung jo ma gubedo dogo piny: i cawa me limo gi gubicad piny, Rwot owaco ni. Yeremia 8:8-12.

As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.

Macalo ki Isirael ma con, kamano bene ki Isirael ma kombedi; gin aryo gibut woko, pien gi pe ngeyo cawa me limo gi. Cawa me limo pa Lubanga pi Adventism me Laodikea ocake i 11 me September, 2001, ci obi tyeko i cik me ceng Sande ma bino oyot.

> And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.

> Ka ocem mac cer, oneno gweng madongo, okuro pi en, kowaco ni, “Ka onongo in keken ingeeyo, apatak i nino ni pa i, gin ma kelo kuc pa i! Ento kombedi gikano ki wangi. Pien nino bi obino bot i, ka gin ma orwenyo i gibiwayo anywol i kor i, gibikeng i i kor i, ka gibigwoko i ki tung acel acel, ka gibibubun i ki piny, ki lutino pa i ma tye iye; pe gibiyeko iye kidi acel i wii kidi mukene; pien pe onongo ingeeyo nino me limo pa i.” Luka 19:41-44.

At the time of God’s visitation the wise and foolish are forever separated.

I kare me limo pa Lubanga, jo ma tye ki rieko ki jo ma pe tye ki rieko gitye ki ywaya pi kare weng.

> “We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.

> Wa ngeyo ni Adventist me Nino Abicel ma pe ki lonyo bot Lubanga, ma gitye ki ngec me adwogi ento gicako rwate gi jo pa dunya, gibino weko yie pire keken, kun gimiyo wii bot tipu ma gubalo. Lami wa obedo ki cwiny maber me miyo gi tem, me telogi me timo lweny ikom jo pa Lubanga. Ento gin ma adwogi ki ma pe gibai bibedo ki gwoko ma tek ki rwom i bot Lubanga. Manuscript Releases, volumu 7, pot 186.

Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.

Kare me bino pa Lubanga botgi ocako i ceng 11 me September, 2001, macalo ma kityeko yaro ne ki kare me bino ma obino bot kanisa pa Protestanti i ceng 11 me Agost, 1840; ki macalo kaka kare me bino ocako bot Isirayeli macon, ka Roho Maleng obito piny i batizimo pa Kristo.

The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.

Jajmen me ekzekutiv cako ka United States opongo kop pa cawa me temo megi i cik me Sande ma obino cok, ma en bende obedo cawa ma Kanisa me Adventist me Laodicea opongo kopgi. Jajmen cako ki ot pa Lubanga, ci bende ki kop pa cawa me temo pa pembe aryo ma obale me United States. Pembe ma obale me Protestantism, ma con Kanisa me Adventist me Laodicea otyeko nyutu ne, dong ogiko; ci harakati me Philadelphia pa malaika adek dong obedo pembe ma ada me Protestantism, ci en Jerusalem me Roho ma kityeko yweyo malo calo bendera. I kare meno Jerusalem oyiko pire ki kanisa ma tye i lweny dok obed kanisa ma okwongo lweny.

The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.

Bura me keto cing cako ki kare pa bura pa Lubanga ma goro, ma bene obedo kare me ngwono pi dul me adiro pa Lubanga ma moko ma tye kombedi i Babylon. Obedo cako ka kare pa limo pa Lubanga ikom Laodicean Adventism okato agiki. Bura me keto cing mede bot Akomi abicel ma agiki; i kare meno bura pe dong kidiwang ki ngwono, eka Yesu odwogo.

When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.

Ka Yesu odwogo, kare me higa alufu acel (millennium) ma kinyutu i Buk me Nyingere chapta apar nyuto ni Satan kikubo i piny ma opoto, keken kede malaika ma ogamo ma otime i lweny ikom Lubanga.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

> An oneno malaika acel o aa ki polo, ki lagam pa buru ma pe tye but, kede lacing madit i cingi. En okwanyo lade, lade ma macon, ma en Labul, kacel ki Satan, oketo iye i lacing pi higa alufu acel; en ogoyo iye i buru ma pe tye but, okungo iye, kede oketo lacim i iye, pi pe obeyo dul me piny dong, nyaka higa alufu acel obed otyeko; ci i bang eno myero owek woko pi kare manok. Revelation 20:1-3.

During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.

I kare me higa alufu acel eno, jo ma kigiolo binen timo kwac me penyo ikom jo ma oduk, ma tye pud kun nino i piny ma gi olweyo, kun kuro tyen pa kwac pa dano keken. Jo ma kigiolo binen paro kwo ki kit pa jo ma oduk, kede Satan ki malaika pa en, pi cimo ngo ma rwate kobo matek mapol i tyen pa higa alufu acel.

> And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.

> Aneno komi me rwot, gibedo iye; ki migi twero me bura. Ci aneno cwinyo pa jogi ma ginyono wigi pi ruci pa Yesu ki pi lok pa Lubanga; jogi ma pe gilamo lec, pe bene cal pa en, pe bene gigamo lim pa en i wi-wi gi onyo i coki gi; ki gibedo kwo ki gilubo ki Kristo higa alufu acel. Revelation 20:4.

The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.

Ci mwaka alufu acel tye ki kwer me temo, ma ka otyeko, okelo kwer me agiki me timo cik ka ki dwogo jo marac ma otho bot kwo; kede Satan, ma cawa eno tye ki twero weng ikomgi, ogamo jo marac me loro Jerusalem, ma i agiki pa mwaka alufu acel oaa ki polo piny. Ka jo marac gicako loro gi, mac oaa ki polo piny, ci kwer me timo cik ma agiki otyeko.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.

> Ka mwaka alufu acel otyeko, Satani obi nywero woko ki i yec pa en, ci obi wot aa me bwobo jo piny ma tye i muk angwen me piny, Gog ki Magog, me coki kacel pi lweny; welgi obedo calo pal i lwak pi madit. Ci gi wot i piny weng, gi okwoyo yara pa jo maleng, ki paco ma ki hero; ci mac obito piny ki bot Lubanga ki i polo, ocamo gi woko. Revelation 20:7-9.

Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.

Kacce yore adek me tic pa Elija ki pa lacam ma yubu yo pi Lacam me Cik me bino ki otum i Hekalu pa En tye gi kacel maber, ento twero yero ticegi ni Elija tye ma pire tek ka nyutu tic pa lacam ki dul ma rwate ki lok pa lacam; gin otimo ikare me Executive Judgment ma cako ki Cik me Ceng Abicel ma bino cok. Lacam ma yubu yo pi Lacam me Cik tye ma pire tek ka nyutu tic ma otimo ikare me Investigative Judgment. Adventism me Laodicea pe gi ngeno cawa me bino kwede, ma nyutu kare ma gutye kore keken me rwom.

Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.

Pe bene gi ngeyo lok me atir ma kombedi ma kiyaro i cawa pa limo gi. Myero gi ngeyo gin aryo: yubu me kom, ki lok pa cawa meno. Myero bene gi ngeyo lami lok pa cawa meno. I otum pa Laodicea ma ocony neno gi, gibalo lok me cawa, gikano cawa pa limo gi ki lok me "kuc ki ber bedo," ki pe gi ngeyo maber eni obedo lami lok ma kiyero pi cawa meno. Atir man ki nyutu ne kakare i lok me lamiya pa Elija me aryo, ma en Joon Batisita.

The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.

Yahudi onongo gi ngeyo ni lok pa lanabi onyuto lakwena ma obino, kede Yesu opwonye matut ni Yohana en aye lakwena ma obino.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Pien jonabi weng ki cik guwaco porofesi nyaka i Yohana. Ka un mito cwako ne, man aye Eliya, ma myero obino. En ma tye ki lit me winyo, myero winy. Matayo 11:13-15.

At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.

I agiki pa kare me limo-gi (kare i lok pa Kristi ma nyutu calo Cik pa Sande ma bino cok), ka Kristi obedo i lacar, jo Yahudi gicoyo tam ni Eliya bi bino me waro Yesu. Ka pe giyaro lakwena ma onongo myero oyabo yo i anyim Lakwena pa Lagam, ma i cawa meno onongo tye otyeko moko Lagam kwede remo pa en kene, pe gibedo twero yaro Mesiya gi. Adventism pa Laodicea i cawa me agiki myero ginen lim-gi, ma obedo kare me limo-gi. Myero giyaro ngec pa kare eno, ki myero giyaro lakwena ma kiyero pa kare eno. Bwok me 1888 kityeko nyutu calo i 11 September 2001, ka malaika me Buk me Penyo pot apar aboro oboro piny. Jo me bwok pa 1888 ginywero me yaro lakwena ma kiyero i lok pa gin matime con ma onongo tyeko nyutu calo kare me agiki.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.

> Pien en aye ma Rwot Lubanga pa Isirayel owaco bot an ni: Kwany kop me waini me keco ki lwete na, kede imi pinye ducu, ma an acwalo in botgi, miny ne. Gin bimini, ginyogo, giyar, pien tong ma abicwalo iye gi. Ento an, akwanyo kop eni ki lwete pa Rwot, ka ami pinye ducu, ma Rwot ocwalo an botgi, miny: Yerusalem, kede kumo pa Yuda, kede rwode, kede luditogi; me gubed pe kinongo dwogo, me kiteno, me gimumo ki yiyi, kede me kwer; macalo kit tye kombedi; Falao rwot pa Misiri, kede lacamgi, kede luditogi, kede jogi ducu; kede jo ma ocakece, kede rwodi ducu pa piny Uz, kede rwodi ducu pa piny pa Filisiti, kede Askelon, kede Aza, kede Ekron, kede gintino ma ogolo i Asdod, Edom, kede Moab, kede nyithindo pa Amon, kede rwodi ducu pa Tiro, kede rwodi ducu pa Sidon, kede rwodi pa diec ma tye itung pi, Dedan, kede Tema, kede Buz, kede gin ducu ma tye i yie maloyo me lobo, kede rwodi ducu pa Arabia, kede rwodi ducu pa jo ma ocakece ma bedo i piny acoya, kede rwodi ducu pa Zimri, kede rwodi ducu pa Elam, kede rwodi ducu pa Medi, kede rwodi ducu pa tung me wi ceng, mabor ki oko, acel ki acel, kede dol ducu me lobo ma tye i wang lobo: kede rwot pa Sesak biminy inyimgi. Pien in ibi waco botgi ni, En aye ma Rwot me lweny, Lubanga pa Isirayel, owaco ni: Miny, bed i cango, pur, bor, kede pe dong i ngol, pien tong ma abicwalo iye un. Kace gi pe con me kwanyo kop i lwete ni me miny, in ibi waco botgi ni, En aye ma Rwot me lweny owaco ni: Un dong bibimin keken. Pien nen, an acako kelo marac i bugi ma ki ngiyo ki nying na, ento un ibikweyo woko keken? Pe un bikweyo woko; pien abi kwaco tong i tung jo ducu ma tye i piny i wang lobo, owaco Rwot me lweny. Pien kwero botgi lok eni ducu, ka i waco botgi ni, Rwot obi rora ki i malo, kede obicwalo dwon pa en ki ikabedo pa en maleng; obi rora matek i kabedo pa en; obi goyo dwon, macalo gi ma gituk i zabibu, i tung jo ducu ma obedo i piny. Dwon obi aa nyo i yie me lobo; pien Rwot tye ki guro ki pinye, obi guro ki ring ducu; obi migi ma gimarac bot tong, owaco Rwot. En aye ma Rwot me lweny owaco ni, Nen, marac bi aa ki piny i piny, kede awindiri madwong bicake ki yie me lobo. Gi ma Rwot ogengo i cawa meno bibedo ki i but pa lobo acel nyaka i but pa lobo aryo: pe gibiywero gi, pe gibicogo, pe gibienge; gibibedo calo cek i piny. Yeremia 25:15-33.

Back to Articles