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# The Book of Daniel - Number Sixty-Five

Buk pa Daniel - Namba 65

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Gonyo me Poro: Ngec maber ikom Cwiny-piny me July 18, 2020 ki Lok ma tye ka yaro pa Goyo Dwon i Wi Otum i Cawa magiki

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

I July 18, 2020, kwero cwinya ma acel pi tic me yubo me nino me agiki pa Lubanga o chopo. O keto cal me yo i gin mukato me Woe me adek, ma obedo gin mukato me kot me agiki, ki bende gin mukato me keto cal pa Lubanga i jo 144,000. Gin mukato meno osenyutu ki tim me yubu weng me gin mukato lamal, ki bende onyunuti maber loyo ki gin mukato me tim me yubu pa Millerite, ki ocwalo cal ki apokan pa nyako apar ma pe gilwor, ki en nyutu gin mukato me poro ma lanen weng oyerone.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

Nino 18 i July, 2020, tye calo cwiny mabanon ma acel pa dul man; ki pien obedo kamano, en keto kite me bino pa cawa me turo i lok me apar nyako maleng kacel ki i buk Habakuk. I gin mukato pa Milerait, lagam acel keken ma omiyo gi waco marac nene oneno ni obedo ma miyo wangeyo nino matye atir. Cawa me turo i lok me apar nyako maleng nene kineno calo adwogi matye kombedi, ki cawa me turo eni obedo acel keken ki cawa me turo i Habakuk 2. Lok me apar nyako maleng otyeko dwogo ki cal maber tutwal, ki gin ma tye atir eni nyutu ni keken magi ma odonyo iye i cwiny mabanon, magi keken gi aye ngat ma twero bedo nyako maleng ma tye ki ngec onyo nyako maleng ma pe tye ki ngec.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Lwak madit pa Laodicean Adventism kiteme ki bino pa Woe me adek i September 11, 2001, kede ka por me July 18, 2020 pe otime, Laodicean Adventism okweyo kany me luro labongo laraka dwogo bot Rome, macalo kit ma Protestants obedo kwede i lok me con me Millerite.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Pe keken Jo Miller ginyutu ni kare me kuro obedo tyeko pa loc me apwonya pa nyako ma pe gicako apar; ento bene gineno ni i Habakkuk lagonyo me kuro pi lamal, ka bene onongo oyoto, en alama me poro acel keken. Habakkuk con moko adwogi ni lamal ma onongo gicwalo i bal, ma omiyo kelo cwiny piny ma acel, en aye lamal ma bin “waco” i agiki.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Pien nyutu eni tye pi cawa ma kiketo; ento i agiki obi waco, pe obi kwena; ka bene odwanyo, kur ne; pien adada obino, pe obi dwanyo. Habakkuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Ngec ma omiyo keco cwiny me acel en ngec acel keken ma onongo myero ki ngeyo ni opongo i kare macok coki, ento en ngec ma pud tye i kom nyutu me lawi ma macon, ma ki tiyo kwede i poko marac me acel.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

I lok ma otime con pa jo Millerite, jogi me rwom me con gi aye ma gikwanyo gi i tem con; bangeyo, bene gikwanyo i tem jogi me rwom manyen. Tem ma pi jo Protestant ocake ka laci me acel pa buk Revelation apar, kede laci me acel pa buk Revelation apar angwen (pien gin acel ki acel). En oboro piny i dwe August 11, 1840. Temgi ogiko ki Disappointment me acel, kede bino pa laci me aryo me buk Revelation apar angwen.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

I gin ma otime i yore pa jo Millerite, temo pa jo Millerite ocake ki bino pa Malaika mariyo i kare me ywec me acel, ki ogiko ki bino pa “Midnight Cry”, ma Sister White oyubo calo lwak pa malaika mapol, ma dong ogamo ki Malaika mariyo. I yaro pa Lamo Maleng, jo Millerite ma gineno ki gamo lok pa “Midnight Cry”, ci kigweyo gi ki jo Millerite ma pe gineno lok ma tye katye golo piny i tunggi gi ducu. I October 22, 1844, Malaika madek obino, ci rweny ma onongo otuk kono nowaco.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

I lok me con pa keto muhuri pa 144,000, jo kica me con giteme me acel; ci i angec giteme jo kica manyen. Tem pa Adventism me Laodicea ocake ka dwon me acel pa lacar pa Apokalipsi apar aboro ki lacar adek pa Apokalipsi apar angwen (pien en lacar acel keken) o aa piny i September 11, 2001. Temgi otum ki balo cwinye me July 18, 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

I tic pa malaika ma adek, tem pa jo 144,000 ocake ki bino pa peko me acel pa cwiny, kede obi giko ki bino pa kwena me Ywak me Otum me Kiro. I piny i twero pa Tipu Maleng, gin ma kombedi gineno kede giketo iye kwena me Ywak me Otum me Kiro, giywayo woko ki bot jo ma pe tye ki wic maber kede jo marac, ma pe gineno kwena ma tye ki tung mapol ma kombedi tye bino piny iyegi ducu.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

I kare me cik me Sande ma obino macok, “dwon” me aryo pa malak me Revelation apar aboro tye ka waco; en bene gin neno ma “odong i kare matur” tye ka waco. En bene rwako cal pa kwena pa malak me adek ma “omedo” i kwaco madwong.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Midnight Cry tye calo malaika mapol ma kaco kacel ki malaika ma con. Lok pa Midnight Cry tye ki gungu mapol ma konyo me cweyo lok weng, ki malaika obedo alama pa lok. I gin mukato pa Millerite, dano ma ki nyuto ni obedo ma ocako woko i kawo kacel lok pa Midnight Cry me adaa obedo Samuel S. Snow. I gin mukato meno, kicono maber ni poyo neno pa Snow ikom lok pa Midnight Cry otukore mot mot i kare acel acel.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

Lok mukato en ocoko dwoko tutwal, nyo calo nyig coc keken; kendo kwer pa “Midnight Cry” ma me agiki tye ka yaro piny i wang jo kacok ki agiki pa July, 2023. Pe obedo kwer pa Islam keken, ento bende tye ki kwer pa keto tigi pa 144,000. Bende tye ki nyutu ni tung’ aryo pa lebi me piny gi woto kwede ka gicako “tho ki ciero”, ka gi rwate ki “cal” pa lebi, ma i lok mukato acel keken ocopo pange pa poropheti ma waco ni, “the eighth is of the seven”. Bende tye ki nyutu ma rwate kwede “hidden history” pa “Seven Thunders”, kendo ocopo pange pa poropheti pa “stone” ma kiweyo woko dwoko “the head of the corner”, ka “seven times” pa Levitiko 26 ki nyutu ni obedo reche ma kicobo kwede gin matir weng pa lok mukato pa Miller, kacel ki gin matir ma kiyabo woko i cawa me agiki i 1989. Lami me Zaburi owaco kamano ni:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Kidi ma latic me yiko ot kicwero, obedo wi‑kidi i wang‑od. Man en tic pa Rwot; obedo mamwonya i wang wa. Man en nino ma Rwot otimo; wamor ki wabed maber iye. Zabura 118:22‑24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Kidi”, ma onongo obedo “kidi ma wel” me acel ma William Miller con ononge (kede ni kidi ma wel gin kidi), en “nino ma Rwot otime.” I gin acoya ma con ocweyo ni tuk ki nyig lok pa cik me Sabat rwate tei ki tuk me kiwoko maler me abicel, macalo kityeko yaro i Levitiko 25. Bedo i kuc i nino me abicel aryo onongo obedo kit me wil pa bedo i kuc me lobo i mwaka me abicel aryo, ki ka cik aryo man giparo-gi calo man, gi mino cawa ni nino nyutu mwaka i poropheti me Bayibul.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Gin bene nyuto ni ngec ma Miller onongo waco pi mur pa Lubanga me "dog abiro", i Levitiko 26, kigoyo calo "nino" acel; pien Rwot ocweyo kare maleng me mwaka abiro, keken calo en ocweyo polo ki piny i nino abicel, ki oyeko i nino abiro.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Ka Yesu otyeko lok me cal pa lobo me yath zabibu, openyo bot Farisi kwene acel.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Ento ka won pach me waini obino, bino timo ngo bot labalopach jene? Gin owaco bot en ni, “Obi gurogi tutwal jo marac jene, ki bi weyo pach me waini pa en bot labalopach mapat, ma bi miyo ne leyone i karegi.” Yesu owaco botgi ni, “Pe obedo ni okune okwano i Kitap me Lok pa Lubanga, ni: Gwang ma jo-yiko ot okato woko, en keken obedo wi me tung; man obedo tic pa Rwot, ki lamal tutwal i wang wa?” Pien an waco botu ni, Tegi pa Lubanga bi kwanyo woko botu, ki bi miyo bot dul ma bino yubo leyone. Ngat mo keken ma oboto i gwang man, bi ryum; ento ka en oboto bot ngat mo, bi doko ne opuk opuk. Ka Jodolo madit ki Farisi onongo owinyo lok me cal pa en, onongo gi ngeyo ni en obedo waco megi. Matayo 21:40-45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Lok me gonyo me yer raba nyutu ni jo ma kilero con kiweko gi woko, ci lwak kimiyo jo manyen ma kilero. Kidi ma kiweyo woko, kaka Yesu owaco, en aye kidi ma romo gwoko kwo onyo obo woko, ki kit ma ki gamo ne. Kidi meno myero obed lok me adier me Bibiliya i kit ma Yesu otime kwede; pien tye ki twero me yubo cim ma obedo ber i wang Lubanga, ci bedo maber pa Kristo yubo i lacoo ki dako keken ka gi gamo lok pa En ma adier.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“Kidi” obedo yore me yigi ma romo kiyee onyo kikwero, ci Yesu obedo Lok, ci i Buk me Tic pa Latic pa Yesu, Pita onyutu ni “kidi” en Kirisito.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Ngec obed i botu weng, ki i bot jo Israel weng, ni, i nying Yesu Kiristo me Nazaret, ma wun obeto i lacar, ma Lubanga odwogo ki i tho, en keken aye omiyo ngat man ocung kany i anyimwu maber. En aye kidi ma jo yubo oyiko, ma dong obedo wi kidi me kor. Pe tye waraga i ngat mukene; pien pe tye nying mukene i piny polo ma kimiyo bot jo, ma con wa myero walare kwede. Acts 4:10-12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Ci i Pita me Acel, oketo lamal pa 'kidi' dok ogolo i woko, ento ogwoko ne i kit acel keken pa yiko woko jo me lagam ma con, ki yero jo manyen ma kiyero, ma calo owaco ni, 'i kare mukato con pe gin jo, ento kombedi gin jo pa Lubanga: ma pud pe gi nongo kica, ento kombedi gi nongo kica.'

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> I bot En ma wubino, calo kidi ma tye ngima, ma dano okwanyo, ento ma Lubanga omiyero, kede ma welo; in bende, calo kete ma tye ngima, kityeko yiko in obed ot me Laro, jo lamo ma maleng, me cweyo lam me Laro ma Lubanga yom kwede, ki kom Yesu Kristo. Eyo ka eni, i coc kicoyo ni: “Nen, an atero i Siyon kidi me oboke, ma kimiyero, ma welo; ki ngat ma gene iye pe obi nino.” Bot inu joma gene iye, en ma welo; ento i bot jo ma pe winyo, “kidi ma jo medo ot okwanyo, en aye otime wii me oboke,” kede “kidi me lubu, kidi me kwanyo,” bot jo ma gilubu i Lok, pien pe gi winyo; kede mano aye gikimiyo gi obed kamano. 1 Pita 2:4-8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Peter owaco ikom jo ma kiyero con, “Bot joma pe woro, kidi ma jenge ojuko, en keken obedo wi cing; kede kidi me monyo, kede apaja ma miyo gi poto, bene bot joma gimonyo i lok, pien pe gi woro: ma bene kiketogi iye.”

Jesus is represented by every sacred illustration of the foundation.

Cal maleng acel acel me yim nyuto Yesu.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Pien pe tye ngat mo ma otwero yiko yiko mukene, woko yiko acel keken ma dong otime, ma en Yesu Kiristo. 1 Corinthians 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Dogola ma jo pa Miller giyubu obedo Kidi pa kare weng (Kidi).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Jem me acaki ma Miller onongo otyeko nongo, ma ocako mede i tumb me Millerite—ma tye calo Kidi me Kare Ducu—obedo “abiro kare” me Levitiko piero aryo abicel; kede “abiro kare” en aye adwogi me tumb me acaki ma jo me acaki me Millerite—jo ma cokcoki gityeko yiko tumb me Millerite—giyweyo woko. Obedo jo yiko ma gubed ocayo kidi me tumb. Kidi meno, ma nyutu Kristi, en bende nino ma Rwot otimo; pien otime nino me abiro obed nino me yweko tic, kede higa me abiro obed higa ma piny oyweko tic. I higa 1863, kidi me tumb ocaye; ento bi timo ne “wii me yang” kede “kidi me ngwec” pi jo ma pe gitye ki winyo.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Ngec pa Islam me goro me adek obedo pum pi ludito me dwoko mede pa 144,000, ki tem ocake ka lacam me Yabo 18 o aa piny, ka ot madit pa New York City ogul piny i ceng 11 me September, 2001. Adventism onongo tye i tur ikom nyutu me lanen me ni ceng 11 me September, 2001, obedo odonyo pa ‘ceng me yem pa cam’. I ceng 18 me July, 2020, gi odong icobo, ka ‘shahidi’ aryo me Yabo 11 ogurogi i yoo pa ciiti madit en. Tem pa Adventism otyeko, ki tem pa gin ma gi onongo okwaco ni gi ngeyo ngec pa Islam tye ka time.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Ingec kabedo piny otho i yoo me gang nyo i agiki me dwe Julai 2023, luduru ma ojwi ma otho kiguro ki kwena me acel pa Ezekieli. Kwena me aryo pa Ezekieli obedo kwena pa yamo angwen pa Islam pa Woe me adek, ma tye ka nyutu yaro ma odok odok me kwena pa Midnight Cry, ma obedo neno ma odiri, ki wii-lok pa cawa ducu me dul en. Ada mapol dong kiyaro, pien kwena pa Midnight Cry nyutu kwena ma tye ki yore mapol. Ada me acel ma okweng luduru ma ojwi ma otho obedo ada me acel ma Adventism me Laodicea okweyo, ki en nyutu ada ma ranyisi loko Laodicea i dok Philadelphia.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Adiera en lok me keto cing, ci myero kiketo matek iye i wii paro ki i cwinya. Pe rwate keken me ngeyo ni kare ma lami aryo ne gitye otho i yoo obedo alama me cwalgi me “kare abiro”; bene mito mako adiera ki rwom me kwo.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Juweli pa Miller, ma kinyiso ni gin atir ma kiyabo iye i kare me agiki i 1798, obedo temo pi ‘virgins’ me cawa agiki. Yore me bedo piny i atir ‘spiritually’ ki nyiso kwede juweli me acel pa Miller, ento bedo piny i atir ‘intellectual’ ki nyiso kwede lok pa Islam me ‘third woe’. Lwongo pi loco cwinya ki nyuto bal ma ki nyiso kwede ‘seven times,’ nyutu tic ma kitimo ki rwom ki Kirisito i Most Holy Place, ki nyiso kwede neno ‘mareh’.

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Ngec "me wic" pa Islam i Peko ma Adek kimiyo cal i neno "chazon", kede megi aryo mito pi jo ma bin gicwalogi cal. I mwaka 1863, Adventism me Laodicea oyero me cweyo dok Jericho, kede oweko tic mamegi me dwoko Jerusalem. Jericho obedo cal me lonyo mapol, macalo ma luli me Laodicea pire keken nyutu.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> Acel ki ot me lweny ma tek loyo i piny—gamo madwong ki mamul me Jeriko—obedone i anyimgi kacel, ento ki ocok manok ki kacel me lwenygi i Gilgal. I wang lobo me yit ma opoko maber, ma opongo ki yubu mamul ki mapol mapol pa Tropik, ot pa ruodhi ki tung pa lamo obedo kabedo me bedo mamul ki tim marac; gamo man ma kwayo tam, i but ogwok me lweny madwong ma ogengone, ogoyo wi Lubanga pa Isirayel. Jeriko obedo acel ki ka maromo madwong me lamo me nyono, pien kigwoko pire tek bot Ashtaroth, lubanga nyako me dwe. Kany omokore kacel gin weng ma rac loyo keken ki ma rweyo piny loyo i lamo pa jo Kanaan. Jo Isirayel, ma adwogi ma loyo lworo me tim maracgi i Beth-peor tye dong manyen i cwinya-gigi, romo neno keken gamo man me jofoke ki yubu me cwinya ki lworo madwong. Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Kidi” ma jo yiko ogwoko woko i 1863, ka giyiko Jeriko doki, obedo “kare abiro” ma i cawa me agiki bi obedo “atir” (jewel), ma obedo “wii me kona”; pien en atir ma keto rwom bot cako pa Adventism i dul me Millerites ki agiki pa Adventism i dul me 144,000. Jewel meno, ma obedo “kare abiro,” en bende “nino ma Rwot otime”, ki en Kristo keken, pien En en “Lok”, ki En “Atir.” Kom pa Islam en kit ma yubo yweyo pa jo ma kiyero ma anyim ki jo manyen ma kiyero, ki yweyo ma aryo ocake i September 11, 2001, ma obedo “nino me yamo me otieny”. I nino meno lacung myero ower wer maromo keken ma Kristo owere, ka onyuto loc me acoya pa paka zabibu. Jo 144,000 owero wer pa Mose (“kare abiro”), ki wer pa “Lamb”.

> 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 15:2, 3.

> Aneno calo pi me lacer ma kipuro kacel ki mac; gi ma kityeko gonyo lebi, ki cal pa iye, ki alama pa iye, ki namba pa nying pa iye, gitye ka cano i wi pi me lacer, gi tye ki adungu pa Lubanga. Gi tye ka goyo yore pa Musa, lacoo pa Lubanga, kacel ki yore pa Dera, waco ni, ‘Tic mamegi tye madit kacel ki ma mereere, Rwot Lubanga ma tye ki tek weng; yore mamegi tye ma ber kacel ki ma adier, in Rwot pa jo maleng.’ Revelation 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Lacwe” obedo Krisito ma kityeko ketho; kityeko ketho i tung nino 2,520, eka kijuko kacel limo pa ngima pa En ki remo pa En (ka En omoko cobo), ki “ruc me cobo pa En” pa Musa, i Levitiko 26. Wer pa Musa ki Lacwe obedo wer pa chazon me mukato pa lok pa nabi, ki wer pa mareh me “appearance” pa En. En obedo wer pa ngec me wic ki me cwinya, ma ki yaro kwede neno aryo pa Daniel 8. En obedo wer pa jogi me cobo ma kiworo gi ki kigoyo gi woko, i kare ma kityero jogi manyen. Tic me yero, omiyo wer, ocako i ceng 11 me September 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> En obi miyo jo ma bino ki Jakobo omak luny; Isirayel obi toro ki obiye yubo, ki obipongo wang piny weng ki leya. Acaki, ogoyo ne calo kit ma ogoyo jo ma ogoyo ne? Onyo onwongo orem ne calo rem pa gi ma oremogi? Ki rwom, ka ocako yubo, in ibino dongo lok kwede; obiedo oko ryemo pa pire tek i cawa pa ryemo me anyim. Pien ki man, kwer pa Jakobo biyo yweyo woko; ki man aye leya weng me kwanyo kwer pa ne; ka omiyo kidwong weng pa yik obed calo kidwong me kal ma ki lugu gi i citcit, goti me yik ki nyig pa kic pe bi pye. Ento ot madongo ma kigengo bi bedo bic, kabedo bi weko woko, kityeko weko calo tieri; kun dyang matino bi om iye, kede kun obi bedo piny, bi nyomo yubu ne. Ka yubu ne ogok, gibiyabo woko; mon bibino, gicako mede gi i mac; pien gin jo ma pe tye ki ngwec; erokoni eni ma otime gi pe bi berogi, en ma ocone gi pe bi nyuto gi kica. Kadong i cawa meno, Rwot obi loco woko ki bot dog pa kulo nyo i kido me Misri, ki in, welda pa Isirayel, ginyibicoko in gi acel acel. Kadong i cawa meno, opiri madit kibikwero; gin ma tye piri ki otho i piny pa Asuriya bibino, kede jo ma kijuko woko i piny pa Misri, ki bipako Rwot i got maleng i Yerusalem. Aisaia 27:6-13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Ka eni lubbe maber, lok magi tye ka nyutu nino apar acel me Dwe Aboro, 2001, otum i kare me cik pa Sunday ma obino cok. Lok me abicel nyutu mukato weng, pien nyutu cako ki yom ma keto tigere, ci oblossom ka obad, kadi anyim opongo piny weng ki fruit. Fruit ma opongo piny timo mano i “cawa,” ma obedo kare me bal me cik pa Sunday. Ka Kirisito dong tye ka diero fruit ne i dogola ne, obedo kede ka keto kec i Babulon. Kec ma tye ka timeo i kare ma piny opongo ki fruit repore i lok me abiro, ka lapeny aryo kikwayo ni, “Obedo ni ogoyi calo ma ogoyo gin ma ogoyo ne? onyo ojuko ne calo kit me gwal pa gin ma ojuko gi iye?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Erii i lok aboro, yiko pa kot me agiki kinyutu kwede lok, “i rwom.” Gin ma kelo yub pa yath en aye kot, ka ka kinyutu cako pa kot me agiki, kinyutu calo cako “i rwom, ka tye ka yub.” Ka kot me agiki cako, kimiyo “i rwom”, pien pe kimiyo labongo rwom ka yie tye ki rwate pa gin ma atir ki gin ma pe atir.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> Ngat mo keken ma oloko cwinyne adaa matwal, bi bedo ki yar madwong me kelo jo mukene ki i otum pa bal, kelo gi i lero ma lamal pa rwom maber pa Yesu Kriisto. Golo-piny madit pa Roho Maleng pa Lubanga, ma golo lero i piny weng ki cwec pa nyinggi ma lamal, pe bino pud wa pe watye ki jo ma ler, ma ginenge ki kube ngo mino bedo lutic kwede Lubanga. Ka wa mino wa weng, ki cwiny weng, i tic pa Kriisto, Lubanga bibi yaro ngo man ki golo piny Roho pa iye labongo pimo; ento man pe bino ka luk ma loyo pa kanisa pe gitye lutic kwede Lubanga. Lubanga pe twero golo piny Roho pa iye ka kwor pire-keken ki yiko pire-keken kikinyutu kakare; ka jwii ma tye loyo weng, ka icwalo i lok, obino dwogo lok pa Kain, ‘An aye luwoko owadana?’ Ka ada pa cawa man, ka aláma ma tye ka poko mapol i tung weng, ma giyaro ni agiki pa jami weng dong tye irwate, pe gene me medo cako woko teko ma odii i jo ma gicoyo ni gitye ngeyo ada, ci otum ma rwate ki lero ma otye ka lero binokubu cwinye magi. Pe tye apoya mo keken pi pegi paro ma gibino twero cwalo bot Lubanga i nino madit pa yubu agiki. Pe bino tye ki lok me pako ni angwen pe gineno, pe gidonyo, ki pe gitiyo i lero pa ada maleng pa Leb pa Lubanga; ki kamano giyaro bot piny ma otum ki peko, ki kit bedo-gi, ki kica-gi, ki tutu-gi, ni twero ki adada pa Lok Maber pe twero gicoyo woko. Review and Herald, July 21, 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Sister White nyutu lok me coc man calo kare ma malaika me Revelation o aa piny, pien owaco ni, “kobo madit me Roho pa Lubanga, ma oyango lobo weng ki dwong pa en.” I i lok mukene, ma wa waco tyen tyen i coc man, onwongo nyutu ni ka “ot madit me New York” “kigolo piny,” “Revelation chapta 18, veso 1–3 bi timme.”

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Kombedi abi wero bot la ma an ahero maber, wer pa la ma an ahero pi pach pa mizabibu pa en. La ma an ahero maber tye ki pach pa mizabibu i got ma ber tutwal; oketo luput me kongo, ocwako kidi woko, okrimo iye mizabibu ma yot loyo, oketo tur i tung iye, kadi obedo oketo ot me pugo mwenge iye; onongo oneno ni obiro ngolo pome pa mizabibu, ento okelo pome marac. Kombedi, jo me Jerusalem, ki jo Yuda, akwaco ni: mii keca i tung an ki pach pa an. Ngo ma onongo romo time mapol bot pach pa an ma pe atimo iye? Pingo, ka onongo an oneno ni obiro ngolo pome pa mizabibu, en pi ngo okelo pome marac? Kombedi, winji gin ma abi timo bot pach pa an: abi kwanyo luput pa en, enobi nyamo; abi dongo woko wang pa en, obi goligi. Abi weko obedo piny ma ogiko: pe gibiyubo, pe gibipur; ento ododo ki matut obiro yaro iye. Kadi pe, abi ciko leg polo ni pe gibweyo koth i iye. Pien pach pa mizabibu pa Rwot ma gi laa weng en ot pa Isirael, ki jo Yuda en yer pa en ma lamal; onongo orito keca, ento nen lilo piny; orito lacer, ento nen dwon me kwac. Yesaya 5:1-7.

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