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# The Book of Daniel - Number Seventy-Eight

Buk pa Daniel - Namba abiro apar aboro

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Nyuto Gin me Kwero Angwen: Rwatte me Kit ma Otime Con pa Gonyo i Adventism pa Laodicea

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Lok mukato pa jo‑Amori kitiyo kwede me yaro kare ma cwec pa Lubanga gitimo i kom Adventism pa Laodicea. Dako White nyutu ni kare pa Lubanga me timo kwer pa En obedo acel keken ki kare me agiki, ka (144,000) gicoyo gi ki alama, macalo ka Lubanga oketo cwec pa En i kom jo‑Amori. En owaco ni, “Pud bene piny pa jo‑Amori onwang rwate pi yubu pa latari gi kede bur, pe onongo opongo kop pa tim maracgi... Luywoko Weng ma tye ki kica omito anywako tim maracgi nyo i tyen angwen. Eka, ka pe oneno lok maber mo, kwer pa En obito i komgi. Ki labongo pe ki bal mo, En ma pe opol pol bene tye ka gwoko rekod ki piny weng. Kun kica pa En tye ka lwo pi lok dwon, rekod man bi tye oyabe; ento ka namba gi obedo i rwom mo ma Lubanga otero, tic pa cwec pa En cako. Rekod ogeng. Tic me anywako pa Lubanga otum.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Sista White nyutu maber ni tic pa gadabu pa Lubanga ma i tung Laodicean Adventism kitye ka rwate ki cal pa Ezekiel pi keto alama pa jo 144,000, ka cako ikare ma kop pa richo gi opong, ki kop otyeko opongone i dul angwen. Gin weng man kiceto piny i konteksto pa neno ma ocake i chapta aboro, ma nyutu kwero angwen ma bedo medo bot medo.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> En owaco bot an ni, Wod dano, yaro wang mami kombedi i yo ma i tung Not. Ento anyaro wang ama i yo ma i tung Not, ka aneno ni, i tung Not, i bur me kacel, cal me rieny tye i twolo. En dok owaco bot an ni, Wod dano, ineno ngo ma gi timo? Timbe marac madit ma ot pa Israel timo kany, me mede an awot woko ki tem pa an? Ento dwogi doki, idi nen timbe marac mapol me loyo. En okwanyo an i idwar me paco; ka aneno, rupe tye i ocol. En owaco bot an ni, Wod dano, gweo kombedi i ocol; ka ogweo an i ocol, nen, tye dwar. En owaco bot an ni, Donyo, i nen timbe marac ma gi timo kany. Ento adonyo ka aneno; i nen ni kit weng pa gin ma yaro piny, ki le ma pe gicwako, ki cal weng pa ot pa Israel, gicoyo iye i ocol i cing weng. Ki nitie anyimgi men abicel pa ludito pa ot pa Israel, i diergi obedo Jaazaniah, wod Shaphan, ki dano mo keken ki kop me wiiro i cingi; lewic ma dwong me wiiro obalo malo. En dok owaco bot an ni, Wod dano, ineno ngo ma ludito pa ot pa Israel timo i lec, dano mo keken i pot odi me calgi? Pingo gi waco ni, “Rwot pe kineno wa; Rwot oweko piny”? En dok owaco bot an ni, Dwogi doki, idi nen timbe marac mapol me loyo ma gi timo. En okwanyo an i idwar me bur pa ot pa Rwot ma tye i tung Not; ka nen, dake obedo kany gilor pi Tammuz.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Ci en owaco bot an ni, “In oneno eni, Wod Dano? Dwogi dok, in ibineno neno tim marac matek maloyo magi.” Ci en ocwal an i iwie me ludwe pa ot pa Rwot, ci nen, i bur pa Kal pa Rwot, tung gang me bur ki alta, tye paka ngat 25, gi butgi ocingo bot Kal pa Rwot, ki wanggi i tung kama ceng wuoko; ci gi woro ceng i tung kama ceng wuoko. Ci en owaco bot an ni, “In oneno eni, Wod Dano? Obedo gin matin keken bot ot pa Yuda ni gi timo tim me apoya ma gi timo kany? Pien gi opongo piny ki tim me bal ki teko, ci gi dwogo me moko an i kec: ci nen, gi keto yat i nininggi. En aye abedo atimo ki keco madit: wang an pe bi yweko, en pe abi bedo ki kica: kadi bed gi kweyo i wini an ki dwon madit, ento pe abi winyo gi.” Ezekiel 8:5-18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Ka gi nyuto Ezekiel gin marac me acaki, me tero cal me yweywe i tung law me wang kwer, kimiyo ngec ni obinyutu gin marac mapol maloyo cal me yweywe. Gin marac me aryo ki yaro ne ki ot me mung, ka ludito, ma ki yaro gi calo ladit me con, tye ka kwayo, ma ki yaro ne ki ubani, kede gityeko waco ni Rwot oweyo piny kede pe tye ka neno gi. Ento kimiyo Ezekiel ngec ni obinyutu gin marac mapol maloyo magi.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Tim ma Lubanga yeyo ma adek ki nyutu ne ki “dako ma tye loro pi Tammuz”; ento dong tye tim ma Lubanga yeyo madwong maloyo mano, pien tim ma Lubanga yeyo ma angwen nyutu ludito me dano 25 ma tye ka woro ceng, gi tunggi i bot ot pa Lubanga.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

I i tim marac ma angwen, kigamo ni “ludito macon,” “gi opongo piny ki lweny, ki gi dok gonyo an i kwe: nen, gi keto twac i imwotgi.” “Nino me gonyo” obedo nino ma tic pa Lubanga me kwe cako, macalo ma onongo obedo kwede Israel macon ka gi kwero ngec pa Joshua ki Caleb ma kom Piny ma ki paka. Kwero ngec me olup nyutu cawa ma kom me bal opong pi Jerusalem. Joshua ki Caleb gicweko calo lwak matidi, jogi en jo atir manok ma giyubu ki gilor pi tim marac ma tye i Kanisa ki i piny.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Eka Mose ki Aron gicwalo i wi piny i anyim lwak weng me jo Isra’el. Yosua, wod Nun, ki Kaleb, wod Yefune, ma tye i tung jo ma ogonyo lobo, gi oywoyo cingegi. Gin owaco bot lwak weng me jo Isra’el, wac ni, “Lobo ma wan wagolo wawuwo me gonyo ne, en lobo maber tutwal. Ka Rwot oneno wa maber, to obi wa i lobo man, ki obi wami; lobo ma pye ki dudh ki yie. Keken, pe otuk bot Rwot, kede pe obedi kwor i jo me lobo en; pien gin makati pi wa; gwoko-gi osewoto ki gi, kede Rwot tye ki wa; pe obedi kwor gi.” Ento lwak weng okwako ni ki giyubu gi ki kidi. Rwom pa Rwot onen i apeta me lwak i anyim jo Isra’el weng. Rwot owaco bot Mose ni, “Kare mede ango nyaka jo man gicoyo cwiny an? Kede kare mede ango nyaka gigeno an, pi alama weng ma atyeko onen i tunggi? Abi kubo gi ki twat, ki abi kwanyo gi woko ki jami me yabo-gi, ki abi mii bot in jo madit maloyo gi, ki ma twero maloyo gi.” Numbers 14:5-12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“Provocation” ma ki miyo obedo pi jo ma ocoyo i buk me Numbers, kede i buk me Ezekiel, obedo i kom gin ma jo ma ocoyo pe gi cwako “alama” ma dong otyeko nyutu piny. “Alamá” ma gibaloki i kare pa Mose, en aye “alamá” ma obedo kit me cal me nyutu piny teko pa Lubanga i lok me con pa jo Millerite. Israel me con gimiyo Lubanga kicwiny kun gibaloki “alamá” me nyutu piny pa teko pa ne i lok me con ma gicake kwede. I kare me keto lacim pa jo 144,000, Israel ma kombedi bende gibaloki (giddwogo wiye bot) lok me con ma gicake kwede keken, ma myero obed “alama,” ma miyo gi twero me “ngeyo” dwogo pa lok me con me “Midnight Cry” ma tye ka dwogo piny i kare me agiki.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Lubanga weko jo ma gicako wii neno dwogo me nyutu me twero pa Lubanga, pien en aye dwogo me nyutu me twero pa Lubanga ma pe keken kot me agiki, ento adwogi ma onongo bino ogwoko gi, ka onongo gi obedo i tung jo ma gii hero adwogi.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Nyutu pa gin marac angwen me Ezekiel, i cabi aboro, calo alama pa jeneresien angwen me Laodicean Adventism, obedo but me lok ma Lejon pa kabilo Juda oyabo i kare me agiki. Jeneresien me acel ocako ki i ribelyen me 1863, ci 25 higa lacen, i 1888, ribelyen ma omako rany me acaki pa jeneresien ariyo ki alama pa ot me mung obino. 31 higa lacen, i 1919, golo buk pa W. W. Prescott ma nyinge “The Doctrine of Christ” omako rany me acaki pa jeneresien adek, ma Ezekiel ocwalo calo mon ma tye ka nyego pi Tammuz. 38 higa lacen ki en, i 1957, ki golo buk “Questions on Doctrine”, jeneresien angwen obino ma nyutu cawa ma jorebelyen gibi dwogo i woko ki kwena me sealing ma pye ki kama ceng pye, ci gibi woro ceng.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Wa bi cako paro yoo aryo me kimoko woko pa Laodicean Adventism ma obino i Minneapolis General Conference i mwaka 1888. Ber tutwal ni wapoyo ni gin angwen me kwero pa Ezekiel weng timore i Jerusalem; kadi gi nyutu rek me kimoko woko ma mede-ki-mede, entoo kare weng gi tye ka miyo lok ikom kimoko woko ma time iyie kabedo ma nyutu Laodicean Adventism i kare me agiki.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> Macalo acel i alama pa ogoro pa Jerusalem, Kristo owaco ni, ‘Lanabi me bwola mapol gibicako, kede gibikwalo jo mapol.’ Lanabi me bwola gicako, gikwalo jo, kede gileko dul madwong i tim. Ajuoga ki lajok, waco ni gitye ki kitwero me lamal, gitudu jo dokogi i got ma kabedo peke jo. Ento poropheti man bene kicweyo pi kare me agiki. Alama man kicweyo macalo alama pa Dwogo pa Aryo. Kombedi keken Kristo me bwola ki lanabi me bwola tye ka yaro alama ki lamal me kwalo jopuonj ne. Pe wa winyo kwaco ni, ‘Nen, En tye i tim’? Pe jo alufu ocito i tim, kwayo me nongo Kristo? Kede ki i dul alufu ma ka dano gicwako ni gitye ka cwalo lok ki jogi pa jo otho, pe ki winyo kombedi kwaco ni, ‘Nen, En tye i ot me mung’? Man aye waco pire keken ma tic me jogi yaro. Ento Kristo owaco ngo? ‘Pe iyie. Pien macalo ka cawa obino ki tung me cing, kede lerone oyaro nyo bot tung me dog; ka keken bene obedo bino pa Wod Dano.’ The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Komgi me mung gin ranyisi me tim pa jok, ci gintic ma ikwero ma aryo me Ezekiel chapta aboro otime i iye ot pa Lubanga, kun cal me piny kityeko boŋogi ki mung i oguta.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Omiyo an adonyo iyie ka aneno; nen, kit weng me gin ma woto piny, ki le me kica ma rweny, kacel ki lugbala weng pa ot pa Israel, gi yarogi i otol ma obilo kom weng. Ki i wanggi tye ngat 70 me ludito pa ot pa Israel, i tunggi tye Jaazaniah, wu Shaphan, ka ngat keken tye ki pot me luban i cingi; kupe ma matek me luban omalo. En owaci bot an ni, “Wod dano, in i neno ngo ma ludito pa ot pa Israel timo i otum, ngat keken i od me cal pa pire kene? Pien gi waco ni, Rwot pe oneno wa; Rwot okwero piny.” Ezekiel 8:10-12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Ezekieli oneno "kicel pa ot pa Isirayɛl, ma kigoyo calgi i tere" pa ot mal, ento kiwaco botne maber ni kobo man tye bene ka time iye i "odii me cal" pa ladito macon acel acel. Kobo matye i ot mal ma piny nyutu kobo matye i ot mal pa dano.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Ka oyweyo ot pa Lubanga ki jo me cayo kede jo me cato pa lobo, Yesu opango kit ticne me yweyo cwinya ki pwodru me richo,— ki dwaro pa lobo, ki dwaro me kene kene, ki yore marac, ma koko pwon. Malaki 3:1–3 kikwayo. The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Gin marac matek mo aryo oyubo nyutu me tim marac i iye pa kanisa, kacel ki i wiye pa ladito me kanisa ma myero gi gwoko kanisa. Tim marac ma oneno kun obedo tim marac me gamo jogi. I cawa pa Noa, ka paro weng me i cwiny pa dano onongo marac, jo pa con mapiri ki poto me pii gi ocoyo opong kac mamegi me bal.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Ci Lubanga oneno ni richo pa dano obedo madongo i piny, kede ni poko paro pa cwinyne weng obedo marac keken kare weng. Genesis 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Jenereison me aryo nyutu kare ma spiritizimu odonyo i ludito pa Yerusalem, bende i kit me yore me dul pa Adventism me Laodikea. Gin ma “ludito pa ot pa Israyel” “gicimo i otum,” “i bungu me cal pa gi,” nyutu “ni tam weng me cwinya pa gi obedo rac keken.” Dako White yaro maber ni balo Yerusalem obedo cal me agiki pa piny, ki lok me poto madit ma otime i kare pa Noya bende obedo cal me agiki pa piny. I kare me agiki gin ma gikwero miyo gi maleng ki adiera giywako gi ki spiritizimu, macalo kit ma “kwer me aryo” i Ezekiel chapta aboro nyutu.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Ruc aryo pa Ezekiel onyuuto lweny me boko cik ma obino i mwaka 1888, kede obedo lamal pa jeneresen aryo; ento maloyo man, 1888, kacel ki gin weng ma onyuuto onyo ma gin onyuutore kwede, o time dok i ceng apar acel me dwe me September, mwaka 2001. Sister White owaco maber ni i mwaka 1888, lakica ma tek pa Rweny apar abicel obino piny; kede pi kamano, lok pa con onyuuto cawa ma ot madwong pa New York City myero gigoro piny ki cobo acel pa Lubanga, kede Rweny apar abicel, lok acel tungi i adek myero otimar.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> Pe mito cweyo woko paro ma dong kitime con, ki yero adier man, obedo i pat ma twolo i rwom madit me gonyo ma otyeko nyutu i Minneapolis ikom kwena pa Rwot ma obino ki bot owete Waggoner ki Jones. Kun gonyo meno odok tek, Satan otyeko miyo kigwoko woko ki bot jo wa, i rwom madit, twero ma piri pa Lamo Maleng, ma Lubanga onongo cwiny ogamo me miyo botgi. Lami lweny otyeko gengo gi me nongo rwom me timo maber ma onongo obedo magi i kelo adier bot piny, macalo kit ma jo-Apostol ogamo ne bang nino me Pentekoti. Ler ma myero oyeyo piny weng ki dwong pa en kigonyo ne, ci ki tic pa owete wa keken kimiyo ocwako woko, i rwom madit, ki bot piny. Selected Messages, buk acel, pot 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Tari me 1888 omiyo calo yweyo lok me kud me agiki ma obino i Septemba 11, 2001. 1888 en alama pa tutwal me aryo pa Adventism pa Laodicea, ma ki yaro ne ki kwer me aryo pa Ezekiel; kede, tari ma iyea nyutu kwedi ma kicwalo calo ladit 70 i Ezekiel. Kwedi gi onyutu lamo me cwinya, kede obedo cal ki lak pa kare me temo ma opongo i kare pa Nuhu. Yweyo lok oyaro calo yweyo ma jo ladit otime ikom lok me kud me agiki, ma onongo myero nyutu bino pa Woe me adek pa Islam.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Joladit ma i 1888 pe gigamo lok; gin obedo lapok tic ma nyutu goyo lok me Islam woko ma otime i September 11, 2001, ento Lubanga tye ka paro me cweyo nyutu me twero ma joladit eni bineno calo but me yubu pa en i gi. Nyutu me twero pa kot me agiki otime i agiki pa kare me keto cim. Ocako i September 11, 2001, ento otyeko bedo i tung madit i agiki pa nino adek ki abar me Revelation apar acel, ka “great earthquake” obino.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Ngec me 1888 obedo ngec pa Laodicea, lwongo ma agiki pi jo ma giyere con, ma i kare meno gitye ka weko gi woko.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Ngec ma A. T. Jones ki E. J. Waggoner omiyo wa obedo ngec pa Lubanga ma bot kanisa pa Laodicea, kadong peko madit obedo bot dano mo keken ma yaro ni ogeno adwogi, ento pe nyiso bot jo mukene kome ler ma Lubanga omiyo. The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Lok me 1888 onongo en lok ma nyutu ni, ka ot madit me New York City kigwer piny i September 11, 2001, myero testimoni ma twol kimino bot Kanisa pa Laodikea; ki testimoni ma twol en aye lok pa Islam me Woe me adek, ma, ka kigoyo pum i bot jo ma odwoko piny i yie, tye ki twero me dwogo gi i kwo calo lwak ma gi twero madit.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> Myero waco lok ma maler bot kanisa me wa ki kit pa tic me wa, me miyo jo ma tye ka cod weyo cod.

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> Ka lok pa Rwot kageno ki kigwoko, wa bidonyo anyim maber tutwal. Wanen kombedi mit wa madwong. Rwot pe twero tiyo ki wa nyaka opumo bedo i kom maboke. Awinyo lok ma owaco: 'Ka pe tye goro ma piny pa Roho pa Lubanga i cwinya, ki ka pe tye teko ne ma omiyo bedo, lok adier bedo calo barua ma otho.' Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Omwaka 1888 obedo acaki pa dul aryo me Adventism, ento bende omiyo rek me poropheti ma rwate ki cawa me agiki. I September 11, 2001, Lubanga otelo jo ma yero me oyie ni lweny ma Islam otime ikom lamal me piny en tyeko me poropheti, dwogo i yore me con. Jo pa Lubanga myero gi dwogo i kidi ma wel pa William Miller, ki obed gi pwony ikom adiera me rwom ma tye ki tyeko pa Woe ma acel ki Woe ma aryo, ma nono oketo piny ni bino pa Woe ma adek obedo i kare meno. Ka gi dwogo i yore me con, Lubanga bende otelo gigi me neno lamaleng pa tabul aryo pa Habakkuk.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Goba me 1863 ikom tebo aryo pa Habakuku, ma gin jewel pa Miller kacel ki but me Adventism, oketo cal pa goba ma opako odoco i September 11, 2001; pien dok cawa mukene, ludito pa Adventism pa Laodicea omii gi twero me gwoko jewel pa Miller, onyo kwero gi. Kicel angwen me Adventism ma kityeko nyutu gi i Ezekiel aboro, bene nyutu goba pa Adventism pa Laodicea i September 11, 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Wa bi medo me nyutu kare me aryo pa Adventism pa Laodicea i coc ma lubo.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> Lubanga oyubo dano ki miti pa cwinya ma twero kano gin pa kare ma pe otum. Miti man myero ogwok ka gitye maleng ki maler, pe ki gin pa piny mo keken. Ento dano gi okwanyo ki i loro gi kare ma pe otum. Lubanga, Alfa ki Omega, Cak ki Agiki, En ma okano i cing pa En bedo pa cwinya acel acel, gi ogolo En ki i paro gi. Giparo pinygi ni gi tye madwong i ngec, dano gi omiyo pinygi i wang Lubanga, i rwom ma piny tutwal.

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Paro pa dano otyeko bedo me piny. I kabedo me nyutu cal pa Lubanga, en nyutu cal pa dano. I tung iye kineno cal me piny. Yore me tim marac ma rwenyo dano, ma onwongo opong i cawa pa Noa, ma omiyo jo pa cawa meno obedo i woko ki twero me gwoko kwo, kineno kombedi.” Signs of the Times, December 18, 1901.

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