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# The Book of Daniel - Number Sixty-Six

Buk pa Daniel - Namba 66

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Nyutu rwom me lanen: Cawa me keto cal, Kodi me agiki, ki Kwac woko ki i Babilon

Author

Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that 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.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Kite ma wan oparo i coc ma con owaco ni, “cwalo piny madit me Roho Maleng” me Pot Buk apar aboro me Revelation, “pe obino mapat ka wa tye ki dano ma kityeko lero gi, ma ngeyo ki tem ngo me bedo latic kacel ki Lubanga.” Ento kikobo ni ka “wa tye ki yiko weng, ki wii weng, pi tic pa Kiristo,” Lubanga bineneno gin man ki cwalo piny Roho pa En mape ki mite. Waco ni “cwalo piny” en “madit” nyuto ni tye bene “cwalo piny” ma matin (ma kimite).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

I ceng apar acel me September, mwaka 2001, malaika ma tye ki teko madwong me Buk me Revelation apar aboro o aa piny, ento “lwak ma mapol loyo i kanisa” ne, ci kombedi bene, “pe gin lutic kacel ki Lubanga.” I tung ceng apar acel me September, 2001, ki kare ma Lubanga nyutu ni, lacen, tye dul ma otyeko nongo kit me “miyo pire keken ki cwiny weng i tic pa Kristo,” latter rain “gipime,” rwom pa dano ma tye ngima otime, ci rwom ocako ki ot pa Lubanga.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Revelation 18 nyutu dwon aryo, ma Sister White owaco wa ni gin kwac aryo bot kanisa. Dwon mariyo—kwac mariyo—en kwac me aa woko ki Babilon, ma obedo i kare me cik me Sande ma tye ka bino matin. Dwon ma acel obino i 11 September 2001. Turo pa Roho Maler ma ocake kon obedo ma kimiyo ki rwate, pien me acaki Krisito myero oyubi jo ma en i agiki obi turo Roho Maler botgi pe ki rwate, ka oyango gi malo calo bendera i cawa ma piny oyuyo madit. Jogi myero gi yubi maber mapwod pe dwon mariyo pa Revelation 18 oyaro, pien gin aye ma ginyabo ngec en.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

I cobo cwiny ma acel i sipiring me 1844, jo Protestant obedo jo ma odugu woko ki geno, kede jo ma gwoko geno ma i kare meno gi onwongo gitye i kare me kuro, ginyutu ot pa jo ma con pe gin jo pa Lubanga. I ceng 11 me September 2001, malak ma tek loyo pa Revelation 18 obur piny, kede lak ma acel i yweyo kede dwogo malo pa ot pa Lubanga me cawa me agiki ocako, kadong obedo ocako ki temo pa Adventism me Laodicea. I ceng 18 me July 2020, lak ma aryo me yore me temo ocako. I kare me baptiismo pa Kristo, yore me poko Israel ma con ocako, ka Kristo dong oyaro disipulu ma acel, ma gubedo twol pa ot pa Kirisitiani ma En obedo timo i kare meno.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

I cako pa tic ne me higa adek ki aboro, Kristo oyweyo Ot pa Lubanga, ma en owaco ni “Ot pa Won ne,” kede i agiki pa tic ne, ka en oyweyo Ot pa Lubanga pi kare aryo ma agiki, lok ma owaco ne ni, “ot pa botu kityeko weyo botu i ukiwa.” Jo me Cik Macon kityeko weko-gi woko, kede jo me Cik Manyen pa En kityeko cweyo gi obed “Ot pa En”. I cawa me Cik me Sande, rwom me dul pa Kanisa me Adventisti me Sabato obi bedo i ukiwa.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Lanabi owaco ni, “Anen malayika mukene obuto ki polo, ki twero madwong; kede piny ocane ki dwong’ pa iye. Kede okok ki dwon ma tek, waci ni, Babilon ma madit oboto, oboto, kede obedo ot pa lajok” (Yabo pa Yohana 18:1, 2). Man en ngec acel keken ma kimiyo ki malayika marom aryo. Babilon oboto, “pien omiyo piny weng omak waini me kwer pa yo marac me coyo pa iye” (Yabo pa Yohana 14:8). Waini man ngo?—Pwony ma pe adieri pa iye. Omiyo piny Sabati ma pe adieri i kabedo me Sabati me cik ma angwen, kede odwogo lok ma pe adieri ma Satan en ma acel owaco bot Eva i Eden—bedo pe tho ma mapore tek pa cwinya. Lok me bal mapol ma rwate en oyabo maber loyo i kabedo ducu, “kun opwonyo calo pwony cik me dano” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> Ka Yesu ocako tic ma i wang jo, oyweyo Tem me Nyasaye ki yiko ma pe ki lworo. I ikom gin ma agiki i tic pa Yesu, yweyo me aryo pa Tem obedo acel. Kono, i tic agiki me ciko pi lobo, kimiyo cal aryo ma labele bot kanisa. Kwena pa malaika ma aryo en aye, ‘Babylon obol, obol, gweng madit eno, pien omiyo jo me piny weng ginywo waini pa kwero me guro ne’ (Revelation 14:8). Kede i woc madongo pa kwena pa malaika ma adek, kiwinyo woc ki bot polo waco ni, ‘Biny woko ki iye, jo pa an, ni pe orwate ki bal ne, kede ni pe orwako ki kwero ne. Pien bal ne oromo bot polo, kede Nyasaye oparo bal ma pe atir ne’ (Revelation 18:4, 5). Review and Herald, December 6, 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Yweyo pa tempu ma acel rwate ki dwon acel me buk Reveleshon 18, ci dwon aryo obedo kwaco madwong ma kwayo dwar mapat me Lubanga aa ki Babilon. Ngec 1–3 ogolo pire tek ka ot madwong me New York City kigolo piny. Man otime i 11 September 2001, ci yweyo pa tempu ma acel, onyo kwaco ma acel i aryo me bot kanisa, kigamo. Kwaco ma acel ocake i Baptiiso pa Kiristo, ka Roho Maleng o aa ki i polo, ci tem pa Isirayel macon ocake. I 11 August 1840, yweyo pa tempu ma acel, onyo kwaco ma acel i aryo me bot kanisa, kigamo bot dul me Millerite.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

I kare meno, kot me agiki ki goyo muhuri pa 144,000 ocako, ki rwate ki kome agiki pa Investigative Judgment. I kome agiki meno, tic pa Kristo tye calo poyo woko richo pa jo ma tye ki yie ki kitap me richo, onyo poyo woko nying pa jo ma giyaro ni gin Kristiani ki kitap me ngima. Kare meno obedo kare me pobo pa kot me agiki; pien Lubanga obi cwalo piny Roho Maleng pe ki pim, kende ka kanisa obedo maleng. I kare me cik pa Ceng Abicel, Lubanga obi cwalo piny Roho Maleng pe ki pim.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> Itye itimo ngo, owete wa, i tic madit me yubo? Gin ma gibedo kacel ki piny gitye ka gamo cal me piny kede gitye ka yubo pi alama me le piny. Gin ma pe gigeno i gin-gi keni, ma gi moko pinygi i wang Lubanga, kede ma gipoyo pume-gi kun gitungo adiera—gin eni gitye ka gamo cal me polo kede gitye ka yubo pi alama me Lubanga ma obikete i pat wi-gi. Ka cik ocwe anyim kede ka alama okete, kitgi obi bedo maleng, pe ki cobo, pi kare weng.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Tic pa Lamo Maleng obedo me loyo cwiny pa lobo me richo, me kwer, ki me keca. Lobo romo pire keken pwonyo kwene ka gineno jo ma gene adieri, ma kiyweyo maleng kun adieri, ka gitimo malubo cikke ma madwong ki maleng, ka ginyutu i kit marwate ki madwong rek me yero i anyim jo ma lubo cik pa Lubanga ki jo ma gigo piny i cinggi. Yweyo maleng ma Lamo timo nyutu pinyore i anyim jo ma tye ki lati pa Lubanga, ki jo ma lubo ceng me cobo ma pe adieri. Ka tem obino, obin nyutu maber ngo obedo lati pa lewi. En aye lubo Sande. Gin ma, ka giwinyo adieri, gimedo yaro ceng man ni maleng, gitye ki lati pa ngat me richo, ma oparyo me loko cawa ki cikke. Bible Training School, 1 Dicemba 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

Isaya omiyo nying "ceng me yamo me tung me kabedo ma ceng cako iye," ma bene omiyo nying ni "yamo ma tek" ma kigengo, calo kare ma "pimo" cako.

> 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.

> Ki pimo, ka obolo woko, ibi tuko lok kwede; obedo okano yamo marac ne i nino me yamo me anyim. Pek man dong, bal pa Jakobo bi yweyo woko; ci man aye apur weng me kwanyo balone woko; ka otim kidi weng me kom me lamo macalo kidi me nyono ma kigiweyo piny i but but, yic me lamo ki cal pe biceto. Ento buru ma kigengone bi bedo acoya, kabedo me bedo bi weko woko, ci kibi weko macalo tim; kany nyig dyang bi libo, kany bene obi codo piny, ci obero lawi yicne. Ka lawi yicne ojwero, bigolo gi piny; ladeko bi bino, ci bigeno gi i mac; pien gin jo ma peke ngec; enom, en ma ocweyo gi pe bikwano gi kica, ci en ma oyiko gi pe bimonye gi ber. Ci bi time i nino meno, Rwot bi coko woko ki i wang kwer dok i ogwil me Ijipt, ci in nyith Israel, bi cemo in acel acel. Ci bi time i nino meno, olut madit bikoko, ci gin ma tye i cok me tho i piny me Asiriya bi bino, ki gi ma kityeko kwanyo woko i piny me Ijipt, ci bipako Rwot i got maleng i Yerusalem. Yesaya 27:6-13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“East wind” obedo twero ma ogoyo piny “ships of Tarshish” i pi ki okelo kobo bot dako me laka pa Tyre. “East wind” obedo twero ma miyo rwodi bedo i bodo. “East wind” en ma okel “blasting” bot Misri, ma oketo laa me mwaka abiro, ka Yosef ki Farao okelo lobo weng (Misri) i bur me lapor, ki en “East wind” ma okel “locusts” ma gicoyo gin weng i cawa me woko ki Misri. Islam obedo “East wind.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Kit me yubu me poropheti me Bibul nyutu ni kit acel acel me yubu tye ki wii me lok pa eni keken ma pire tek. Wii me lok pa kit me yubu me jo 144,000 obedo Islaam. I September 11, 2001, Islaam me "Woe" ma adek oter le me piny, ci George W. Bush, "the second," atir atir oketo gwoko ma tek i "east wind." I kare meno, calo ma Sister White ocoyo, ka gang madit me New York City gicweyo piny, Revelation kacapo apar aboro, lok acel dok i lok adek, gityeko time. Lok adek meno tito dwon acel me dwon aryo i Revelation kacapo apar aboro. Dwon me aryo tye i lok angwen, ci en nyutu kwac me aa woko ki Babilon, ma cako i cik me Sunday i United States. Islaam me "Woe" ma adek, gikwanyo en ki malaika angwen me Revelation kacapo abiro, kun jo 144,000 tye ka gimakgi.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> Rwot Lubanga en Lubanga ma lamal, ento tye ka conyo pi kare madong ki richo ki kwalo cik pa jo pa En i ruc man. Ka jo pa Lubanga onwongo giluwo tam pa En, tic pa Lubanga onwongo owoto anyim, kwena me adier onwongo ocwalo bot jo weng ma bedo i wang piny weng. Ka jo pa Lubanga onwongo ogeno En ki onwongo gitimo lok pa En, ka onwongo gigwoko cike pa En, lanjelo pe onwongo obiro yalo i polo ki kwena pi bot lanjelo maino angwen ma onwongo gubalo yamo wek gipuke i piny, kacako waco ki dwon madwong ni, ‘Gengo, gengo yamo angwen, pe gipuke i piny, nyaka acingo latic pa Lubanga i wi me anyim pa-gi.’ Ento pien jo tye pe gikwanyo cik, pe gi apwoyo, pe gi maleng, macalo Israel macon, kare kityeko mede pi jo weng omwinyo kwena me kica ma me agiki ma kicwalo ki dwon madwong. Kityeko gengo tic pa Rwot, kare me cingo kityeko gengo woko. Jo mapol pe gityeko winyo lok pa adier. Ento Rwot bino mii gi twero me winyo ki welo cwinye, ki tic madwong pa Lubanga bino wot anyim. Manuscript Releases, volume 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Joma kiceto cal i gi, kiceto cal i gi mapwod pe cako Cik me Sande, pien piny romo keken me yik, ci kikwanyo gi woko ki Babilon, ka gineno laco ki dako i peko me Cik me Sande ma kiceto cal me Lubanga i gi. Tic me keto cal pa 144,000 cako i ceng 11 me dwe me September, 2001, ento kare me keto cal ocogo.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Laloc weng tye ka waco bot dul ma agiki, ki gang me lok man otito maber bot dul ma agiki. I dul man ma agiki jo Lubanga pe giwoti i tam pa Lubanga, ki pien meno cawa me cimo ogengo ki okino. Okineno ki ogengone gi lewic ma obiro ki i bur ma pe tye piny, calo ma kicoyo i Buk me Revelation boc apar acel, ma ogeno laloc aryo. Lewic meno i cawa me Revolusion me Faransa obedo gin me pe geno i Lubanga, ki obedo cal me kit pa pe geno i Lubanga ma gicweo gi jo ma gicweo "woke-ism," ma kombedi tye ka kedo ki piny weng, giketo iye i Future for America, ci Future for America ojuko wot i tam pa Lubanga ki oyee yaro pa jo ma gimiyo dwong yore mamegi me lonyo acel ki acel ma anyen, kacel ki mukene ma gimiyo dwong pango cawa, me gengo cawa me cimo.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> Gin mapol ma ki nyutu an gi ocwiye ikom pwonya, ma apoka ngeyo kit me yaro gi. Ento pe atwero gengo waci. Rwot tye ki kica ma otum ikom dano ma gicako pire kene me loyo dano mukene, kacel ki timo par-gi ma Laro Maleng oyubo. Apire atir, maloyo kit ma atwero yaro, pi pe unongo ni Lubanga pe oyero dano man. Yore manyen me gin myero ogoyo cwinyu, pien pe tye ki yweyo pa Polo.

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> Cwinya me kit dano pe myero okel cikne ma obalo i tic pa Lubanga. Pe myero kikane cik pa geno wa. Jo pa Lubanga myero oyaro kwena pa malaika ma adek. En myero obed me medo i dwon madit. Rwot tye ki cawa ma oyer ma en obino gengo tic; ento cawa mane en? Ka adwogi ma myero oyaro pi nino me agiki man obino woko calo lacar bot jo me piny weng, eka agiki obino. Ka twero pa Setani twero bino iye i ot pa Lubanga pire keken, ci otero gin calo ma dwaro ne, cawa me keto kit obed okello anyim.

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> Kany aye kic me wi pa tim me medo ma ki timo bot dano ma Lubanga ocwalo kwedgi ki lok me kica pi jogi. Dano magi giyek gi; dano kacel ki lok pa Lubanga gipoto gi, atir calo kit ma Kristo keni giyek ki gipoto i bino pa en ma acel. Dano matye i kabedo me teko ginyuto gin acel acel ma Saitani otyeko nyutu. Gitye ka temo loyo cwinyo, me kelo paro gi ki talentgi i teko pa dano. Tye tice me kelo latic pa Lubanga i teko pa dano ma pe gitye ki ngec ki timo-wii pa Lubanga, onyo tyeo i loro pa Tipu Maleng. Cik ki yore ginywol ma pe onego gine neno cawa. Nyathi ma pe tye i yore onego ki mungu woko ka keken, ka ocako pumo me kwo ma acel. Dano pa piny gitye ka lwenyo bot Lubanga ki gin atir, kacel ki lami pa Rwot ma ocero, kimego ticgi i yoo weng ma gicwako me tic kwede. Tim ber iparo, ngo me maber ma oaa iye i ngec ki kic me wi pa gin ma gicenyo lok pa Lubanga, ki calo jo me coc ki Fariisi, gipoto dano keken ma Lubanga otyeko tic kwede me nyutu ler ki atir ma jogi ne mito. Kit me 1888, pot 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Cawa me “sealing” ma ocake i ceng 11 dwe September, higa 2001, kigengo, pien kicweyo latic pa Setani me donyo i “ot pa Lubanga keken”. Gin ma myero binenone kany en ni, ki cako ki higa 1798 nyo i 1844, ot pa Millerite okete; ci i ceng 22 dwe October, higa 1844, Lami me Lagam owil obino i ot pa en. Twero pa Papa ogoyo ot ki lwak i piny pi higa 1,260; ci ka twero pa Papa okwano rwom ma omo tho, Kirisito ocako tic me ket ot pa Millerite; ci cal me nyutu pa ot en namba 46, i yubu pa lakit mapol.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

I Agosti 11, 1840, malayika me Apokalifu chapta apar o aa piny, ci kwac pa Protestantisimu ocake. Gin ma otime con dong ocoyo pire keken i nyig coc weng.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

I Makwalo Maleng pa Lubanga, obedo ‘yamo me tung me ceng-ocako’ ma okobo bwato madongo pa Tarshish i pi, kede ma oketo piny boma maduong Tirus, kede ma opo rwodi ki jo me cato giyaro dweni adek ni, ‘Yele, yele!’ Ento i kacoc me Ishaia ma wa pimo, nino me ‘yamo me tung me ceng-ocako’ obedo nino ma Lubanga ‘kano yamo marac matek.’ I kacoc man ‘yamo me tung me ceng-ocako’ kikano ki gwoko piny, pi pe gengo tic pa lamedo me adek; tic ma kityeko i cawa me kuc me agiki. I kacoc man, lok me ‘yamo me tung me ceng-ocako’ ma kikano ki gwoko piny, tye ka nyutu ‘kuc me agiki’, tic pa lamedo me adek, kacel ki coko woko lutino mapat pa Lubanga ma tye i Babulon. I cawa meno, lamedi angwen gitye ka kano yamo angwen, i cawa me keto rany pa jo 144,000.

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

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

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Juko me "yot me tung ceng," mako me "piny ma gi cwiny rac," ki mako me "yot angwen" weng gutime ikare me kot me agiki; pien en aye ikare me kot me agiki ma Lubanga oketo Cim pa En i wi jo pa En. Yot angwen, ma malaika angwen tye ka makogi, gin cal me Islam.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

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

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ty hjarta xhiipe ndë vetë skajin e botës së përjetshme? Ty bëhemi të plogësht, të ftohtë e të vdekur? Oh, sikur në kishat tona të kishim Frymën dhe frymën e Perëndisë të fryrë mbi popullin e Tij, që ata të qëndronin më këmbë dhe të jetonin. Duhet të shohim se udha është e ngushtë dhe porta e shtrënguar. Por, ndërsa kalojmë nëpër portën e shtrënguar, gjerësia e saj është pa kufi.” Manuscript Releases, vëllimi 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Wa biparo ada magi mapol anyim i coc ma bino, pien en "i cawa pa rwodi magi", ma kiyaro kwede lwak ma aboro me poropeci pa Bibul, "ma obedo iye abiro me lwak", ma Lubanga obiketo lwak ma kare weng.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> I cawa pa rwodi magi, Lubanga me polo bitero lwak me rwot ma pe bibi bolo nining; kede lwak man pe bibi weko bot jo mapat, ento bibi yubu woko lwak magi weng, kede bibi bedo kare weng. Pien in oneno ni kidi okwanyo woko i got labongo cing, kede ni otyeko yubu woko tung, shaba, udongo, feza, kede dhahabu; Lubanga madit otyeko nyutu bot rwot gin ma bi time anyim; kede ndoto en atir, kede poyo ne obedo matwal. Daniel 2:44, 45.

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