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# The Book of Daniel - Number One-Hundred and Fifteen

Buk pa Daniel - Namba miia acel ki apar abic

Unveiling the Prophetic Characteristics of the Final Generation

Nyutu i wang kica me lanabi pa dul me kare ma agiki

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

I cawa me agiki pa jo ma ki ogo gi woko, kit moko pa nabi ki nyutu gi. Ento gin obedo kit pa thuol ma twer, pien gi yubu kit pa Setani. Gin obedo kit pa jo ma gicoyo nyom, pien gi keto rwate ma pe kipuro ki jo ma tye ka lwenyo ki Lubanga. Gi otyeko nongo ka gi neno, ento pe gi ngeno; gi winyo, ento pe gi yaro maber, pien pe gi dwoko cwinya, ma ki yaro calo cwinya gi odongo opuk. Mose con aye ma me acel okwongo waco ikom gin man.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Mose okwayo jo Israel weng, owaco botgi, Uneno weng gin ma Ladit Lubanga otimo i piny Misiri i wangwu, bot Farao, bot luticne weng, ki pinyne weng; tem madit ma wangwu oneno, alama, ki agiki madit jene. Ento Ladit Lubanga pe omii un cwiny me nongo ngec, ki wang me neno, ki wi me winyo, nyo cawa eni. Dyetoronome 29:2-4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

I lok ma acel ma waco kit pa Laodicea me neno ki winyo, gin ma jo Lubanga pe gi twero neno, en aye gin ma nyutu kede tim ma lamal i lok pa acaki megi. Jeremia waco ni kit eni obedo kit pa "foolish virgins" i cawa me agiki, kede obedo nyutu pa pe giywako ngec me malaika adek, ma ocake ki wac pa malaika ma acel me luoro Lubanga ma ocweyo jami weng. Pien kit me dwogo woko eni, pe giywako kot me agiki.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Nyutu man i ot pa Jacob, kacel cwalo wacne i Juda, waco ni, Winyo kombedi man, jo lalar ki pe gi ngec; ma gi wang, ento pe gi neno; ma gi wii me winyo, ento pe gi winyo. Pe ibedo ki bwoc i an? Ladit owaco ni: Pe ibedo ki gwec i wang bedona, ma ater yiri obed dog pa pi madwong ki cik ma pe kato piny, me pi pe romo oyabe iye? Ka pi ne cweri-cweri, ento pe gi loyo; ka gi kuro dwong, ento pe gi yabe iye. Ento jo man tye ki cwinya me dwoko piny ki golo cik; gi dwoko piny ka gi wot. Pe gi waco i cwinya gi ni, Wabit bedo kombedi ki bwoc i bot Ladit, Lubanga wa, ma omiyo kuc, kuc me acaki ki kuc me agiki, i kare pa en; en gwoko pi wa ceng abicel ma kiketo pi cane. Balwu ocwako woko gin eni, ki kecwu ogwoko maber woko ki botu. Yeremiya 5:20-25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekiel rugo nying jo ma nyutu kit ma kiyaro kwede ‘neno ento pe ngweyo’ ni obedo ‘ot pa jo ma pe winyo’. Gin obedo ot pa jo ma pe winyo ma pe bineno lok me mukato pa gin ma gicweyo kwede, bikira ma ludic, ma pe giloko cwinye pien pe ginwako lok pa malaika me acel; pe nwako lok pa malaika me acel cwalo pire ni pe nwako wenggi, pien ka pe inwako lok pa malaika me acel, pe itwero nwako pa malaika me aryo onyo pa malaika me adek. I kit man, koth me agiki kigeno bikira man ikare me koth me agiki. Ka Yesu otyeko cwalo lok me kit man i lok mamegi, dong ocwalo parabul pa ngat ma yubo.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Ento wang un opong maber, pien gi neno; kacel ki winyo un, pien gi winyo. Adwong atye awaco bot un ni, janabi mapol ki jo ma ber iye gi mito neno gin ma un nenogi, ento pe ginenogi; ki winyo gin ma un winyogi, ento pe giwinyogi. Omiyo winyo cal pa onyobo pupu. Ka dano mo winyo lok me Dul me Polo, ento pe ongeyo, to laco marac obino okawo woko gin ma kiyobo i cwiny ne. En aye ma ogamo pupu i wang yoo. Ento ma ogamo pupu i piny me got, en aye ma winyo lok, kede ki laaya ogamo kombedi; ento pe tye ki tyen i iye, obedo keken pi cawa matin: pien ka peko onongo obedo pi lok, to en opoto woko. En bende ma ogamo pupu i odic, en aye ma winyo lok; ento paro ikom lobo man, kacel ki bwong marac pa rwate, gigamo lok, omiyo en pe ocako cwer. Ento ma ogamo pupu i piny maber, en aye ma winyo lok ka ongeyo; en bende ocako cwer, okelo, mo mia, mo abicel apar, mo adek apar. Ocweyo bende cal mukene bot gi, owaco ni, Dul me Polo romo dano ma oyobo pupu maber i pur ne; ento ka jo ocoyo, to laco ne obino oyobo pupu marac i tung pa cwer me pupu maber, omiyo ocito. Ento ka lak ocake kendo ocako cweyo cwer, to pupu marac bende onen. Omiyo latic pa ladit me ot obino owaco bot ne ni, “Ladit, pe in oyobo pupu maber i puri ni? Ento ki kama ocake pupu marac?” Owaco bot gi ni, “Laco ocoyo man.” Latic owaco bot ne ni, “Imito wa wacito waloyo woko gigi?” Ento owaco ni, “Pe; pien ka un loyo woko pupu marac, iromo unywo bende gin maber ki gi. Wek gin aryo dong odog kacel tye nyo odog kacel tutwal nyo odonyo kacel wa kare me yubo; i kare me yubo abino awaco bot jo me yubo ni, ‘Loy woko con pupu marac, begi gi i yaro me yiegi; ento loy gin maber, kelo gi i dogola na.’” Matayo 13:16-30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Gin ma pe tye ki ngeyo obedo kwer, ento gin ma tye ki ngeyo obedo ngano. I lapor pa nyiri apar ma pe gicako keto, bedo ki mo aye gin ma rwenyo dul aryo; ento ki i ngano kede kwer, pim tye ikom ka mbegu, ma en lok, ongeyo onyo pe ongeyo. Nyutu me acel pa Musa ikom dul ma pe bi neno, ka pe bi ngeyo, oketo lok ma myero ongeyo calo alama ki tim ma lamal pa lok me cako. Nyutu pa nabi ma agiki, ma Ellen White omiyo, ikom gin me pe neno pa ot ma dwogo bot cik, nyutu ni wang ma omii kica me neno gin ma dano maleng weng gudwaro neno, en obedo lok pa yore me tic pa Millerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> Kraisto owaco ni, ‘Ber ni wang me botu, pien gineno; ki wit me botu, pien gwinyo. Pien atir, an awaco botu ni lajwok mapol ki jo maleng mito neno gin ma uneno, ento pe gineno; ki winyo gin ma uwinyo, ento pe gwinyo’ [Matayo 13:16, 17]. Ber ni wang ma oneno gin ma ne gineno i 1843 ki 1844. Manuscript Releases, volumu 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Yesus kare weng nyutu agiki ki acaki. Lok me acel tero jo ma tye ki wang, ento pe gi neno onyo gi ngeyo; lok me agiki nyutu ni lok me con ma i yabo pa ot ma pe tigo obedo gin ma pe neno, omiyo gikwero woko, ci gengo jo lalar me ngeno kot me agiki. Lok me con me 1840-1844 obedo calo gwoko woko Israel me con ki dwang pa Misri. Pe gikwongo temo me acaki maber, omiyo gikelo gi i Kadesh, ka ma gicamo lok me bwola pa la yeny apar kede gimoko lami manyen me umbo gi dwogo i Misri. Bang higni 40 ne gikelo gi dwogo i Kadesh, kede Musa pe otam, pien ogoyo Kidi ki cawa mar aryo.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Kata bene Mose ocobo, Yosua pud ocako kelo gi i Lobo ma kityaro. Tem ma agiki i Kadesh obedo ki lwak matut ma rwate kwede, pien Yesu kare weng nyutu agiki kacel ki acaki; lwak pa jo me moko apar i Kadesh i acaki me mwaka piero angwen, kede i agiki me mwaka piero angwen, bende nyutu lwak madit i Kadesh. Ento kata ki lwak pa Mose i Kadesh, kec me donjo i Lobo ma kityaro pe dong kigolo kare.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

I gonyo twero me 1863, ma omiyo gonyo twero ma omedo bedo madwong i 1888, ma omiyo gonyo twero ma omedo bedo madwong i 1919, ma i agiki gityeko obedo gonyo twero me 1957, Yesu oketo Adventism pa Laodicea odok i Kadesh. Oketo gi odok i lok me con ma malaika me adek obino kede ocako tic me temo, ma i agiki oyaro gonyo twero me 1863, ki kikwanyo gi me wot-wot i tim pa Laodicea. Malaika me adek okado i agiki me lok me con pa Adventism pa Laodicea i ceng 11 me September, 2001, ka malaika ma ki twero madwong me Revelation apar aboro, ma en aye malaika me adek, obuto piny. Eka obaro ni Babilon oboto piny, calo kit ma kigoyo piny minara pa Nimrod, ka minara pa New York City gigoyo piny.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> Kwena pa Malak me adek pe bin ngenone; ler ma bi miyo piny obed ler ki madwonge ne, jo ma kijuko yik i madwonge ne ma tye ka woto anyim gin bi miyo nyingne ler me bwola. Review and Herald, May 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Kit ma obedo iye Isirael me con, kit meno aye obedo iye Isirael me kombedi. Kicel ma oneno gin ma otime i September 11, 2001, en kicel me agiki. Yesu owaco i Luka 21 ni, “kicel man”; kede onyutu kicel meno calo jo ma bedo ikare ma polo ki piny bi kato woko, ma obi time i Dwogo maromo aryo pa Kristo. Kicel meno ma bi bedo tyen me neno Dwogo pa Kristo, gi bin ngeyo lamal ma nyutu botgi atir ni gi en kicel me agiki. Gi bin ngeyo kede poyo ni gi en jo ma bedo ikare ma “pore pa lok me neno weng” pe dong “gilongo kare.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Ka Yesu tye ka ceto woko ki i ot pa Lubanga ki jopuonj pa En, gi penyo En me tito ngo ma En ne mito kwede i lok me yaro pa En ikom balo ot pa Lubanga. Lok me waco man ne nyutu lok ma jopuonj pa En bi waco i kare me agiki. Jopuonj pa En ne mito me ngeyo maber ngo ma En otyeko puonjo dok-dok ni Kanisa Adventist me Laodicea bi cweyore woko i kare me cik me Sande ma tye ka bino oyot, pien jo ma woro iye gikoyore woko ki i cok pa En, ka pe dong gin jo ma waco i nying pa En.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Ka Yesu ocako dwoko latic pa En, onongo ocwalo lok i kom gogo piny pa Jerusalem, ki gin ma otur anyim, paka i agiki me piny. Piny ka ocwalo neno ma makato gin matime paka i nyig me lok ma apar aboro, dong en ocwalo lok i kom gogo piny pa Jerusalem, gogo piny ma onongo twero obedo i bot Musalaba, ento, i kica pa Lubanga ki cwiny ma paco tutwal, kiketo ne i matime anyim pi hining maromo apar angwen. I agiki me hining apar angwen, obedo twolo manok ma obino gwoko kwo ki gogo piny; ento keken ka gin onwongo ngeyo alama ma en omini i kare eno.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

I acaki pa Israël ma con obedo kare me mwaka apar angwen, ma ocako ki hukumu ma obedo bot dwoko wiye pa jo lalo apar, ma ogo anyim pi mwaka apar angwen pi kwayo ma Mose. I agiki pa Israël ma con obedo hukumu ma obedo bot dwoko wiye bot Msalaba, ma ogo anyim pi mwaka apar angwen pi kwayo ma pasensi ki kica pa Kiristo. I tito aryo obedo lutino ma odong ma otwol. Yesu i kare weng nyuto agiki pa gin ki acaki pa gin.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesu owaco ikom alama ma rwate ki balo Jerusalemu, ci onyutu ni obedo ‘nino me kwer’.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Ka uneno Jerusalem ma kiwoyo oko ki lwak, dong ngec ni ogweng pa en obedo piri. Dong wek jo ma tye i Yudea coyo woko i got; ki jo ma tye i tung pa en wot woko; ki pe wek jo ma tye i piny bin i iye. Pien gin cing me golo peko, pi gin weng ma kicoyo obed kityeko. Luka 21:20-22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“Nino pa kwer” obedo masira abic aryo me agiki; ci pien man Nyako White oketo golo piny pa Jerusalem rwate ki loro pa Lubanga ma kityeko timo ne i cawa me agiki.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Bi irum, dul me piny, me winyo; ki ijo weng, winye: obed lobo winyo, ki gin weng ma tye iye; piny, ki gin weng ma aa ki iye. Pien wi peko pa Rwot obedo i wi dul me piny weng, ki cwiny poyo pa iye i wi jo lwenygi weng: otyeko kwanyo gi weng, ocwalo gi i goro. Mot gi ma ogwere bi ketiye i woko, ki i wii ngic gi ma otho bi aa wie marac; ki got weng bi yekore ki remo gi. Ki lupur me polo weng bi balo, ki polo bi kunyore keken calo buk me coc; ki lupurgi weng bi poto piny, calo lawi ma pye ki i yica me waini, ki calo amera ma poko ki i yica amera. Pien palara na obi nywore i polo: nen, obi piny i Idumea, ki i wi jo me kwer na, pi kom. Palara pa Rwot opong ki remo, ocoke ki simo, ki remo me anywol ki moke, ki simo me ciyogi pa tup: pien Rwot tye ki lacer i Bozrah, ki goro maduong i lobo me Idumea. Ki oryek bi piny ki gi, ki anyima me dyang ki dwogi; ki lobo gi bi yekore ki remo, ki rucukgi bi coko keken ki simo. Pien tye cawa me miyo dwoko peko pa Rwot, ki mwaka me yaro me cobo pa Siyon. Isaiah 34:1-8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesu ocako yaro ne i wi lwak i Nazaret, kinyutu ni en aye Mesia. Yaro man obedo ki cik me porofeci me ‘nyutu pa acel’. Kwan ma oyero otyeko nyutu ni tic pa en tye kede nyutu ‘nino me pyem pa Rabon’. Ma, ki lok pa Aisaia, obedo bene ‘omwaka me pyem pi kom me Siyoni’.

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

I Nazareth ma Kristo ocako tic pa en i wang jo, ki oyaro ni en aye Mesiya. En ka meno, jo ma gi winyo waci pa en, ento pe gi niang, gitemo obalo en ki cido piny ki got. Cako me tic pa en ocadik ki gitemo pa jo pa kabedo ma onywale iye me obalo en; ento ka tic pa en otieke, jo pa en obalo en. Tic pa en ne me nyutu atir ni en aye Mesiya, ma en obedo ka gi oyweyo en i kare me ludho pa en. I kare me ludho pa en, alama pa Lubanga opobo piny me moko ki ada tyeko porofeci me bino pa Mesiya. I dwe me August 11, 1840, alama pa Lubanga opobo piny me moko ki ada porofeci me kwena me tem pa lok me kare meno. Kede i dwe me September 11, 2001, alama pa Lubanga opobo piny me moko ki ada kwena ma ki porofeci me lok me kare meno, ma obedo kwena me kidi me agiki.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Ka otimo tic i dwe aryo ki Samaritan, Yesu oweyo gi me mede ceto i Galili. Pe okwanyo kare me bedo i Nasaret, kama onongo oketo kare pa lutino ne ki acaki pa lacoo ne. Kit me mako ne i sinagoga kon, ka owaco pire kene ni en Ngat ma kekiweyo ki mo, pe onongo ber; omiyo ogamo me yeny karo ma ribe maloyo, me kubo lok bot jo ma bi winyo, ki i cwinya ma bi kwako kwena ne. Owaco bot lutic ne ni lanen pe tye ki lego i piny pa kwo ne. Lok man nyuto kit ma pire tek ma kit pa dano: jo mapol tye ki pe-mito-yot me yaro tim maber ma loyo tutwal ma yubo i ngat ma obedo pe ogoyo tur i tunggi, ma ginenongo ne macok-ki-cok ki i kare pa lutino. Ento i kare acel keken, jo magi nyo romo yweyo cwinygi matek pi waci pa ngat mape ngene gi ki laco-wot me temo.” The Spirit of Prophecy, dul 2, pot 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

I Luka dyel 21, Kerisito nyutu 144,000, dul me agiki ma pe gubedo otho. Otim man kun nyutu gin matime ma ocake ki limo me agiki pa En i ot ma pud onongo obedo ot pa Won pa En, ento lacen odoko ot pa Yahudi. I lok me gin matime ma Yeso ocako nyutu, ocake odonyo i kare ma Jerusalem, kede Templu ma ludiro pa En onongo mito ngec ikome, bi yut woko (i 70 AD). Otyeko nyutu ni balo en “nino me kwero,” ma obedo but acel i lwongo ma ocako kwede i cako tic pa En. “Nino me kwero” pe keken nyutu balo Jerusalem i mwaka 70, ento bende nyutu kare me kwoŋ pa Lubanga ma kicoyo i bal abiro me agiki.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Pien nino man obedo nino pa Ladit Lubanga me lweny weng, nino me kum, wek okumi i kom jo ma lunyo kwede; ligangla bi lico, bi opong ki bi ojwi ki remo gi; pien Ladit Lubanga me lweny weng tye ki rwate i piny me tung maloyo, bot pi Euphrates. Yeremia 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

"Nino me cobo" bot Babulon, ma kiniyutu kwede "rwom i piny ma i bor i but atur Yufurate," cako i cik me Sunday ma bino macek.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Pien kec pa Rwot, pe obi bedo iye; ento obi opoto weng: ngat acel acel ma odonyo kato i Babulon obi mere woko, ki ocwii i bal pa iye weng. Bedu i arii ikom Babulon macok coki: wun weng ma iloco tenge, pobo iye; pe i war kuru mo keken: pien otimo bwola bot Rwot. Yubu dwon i kom iye i tung weng; omiyo cing pa iye; tig pa iye obuko, odur pa iye ocwal piny: pien en dwogo cikke pa Rwot; dwogo cikke ikom iye; macalo ma otimo, tim iye. Ngoli woko ngat macwalo pach i Babulon, ki ngat ma cwako lakwer me aree i cawa me kwanyo; pien i kwe me okwang me rango, gin obedok odonyo bot jogi acel acel, ki gin obale i piny pa gi acel acel. Isirael obedo meri ma opoto; le ma pol odutu kene: acaki rwot pa Asuria odiyo kene; ki agiki Nebukadneza, rwot pa Babulon, okweyo okome pa iye. En aye kany, Rwot me Lwak, Lubanga pa Isirael, owaco ni, “Nen, abi puny rwot pa Babulon ki piny pa iye, macalo ma an opuny rwot pa Asuria. Ki abi woyo Isirael odok i kabedo pa iye, ki obi cem i Karmel ki Bashan, ki cwinye obi poko maber i got Efraim ki Gilead. I jene, ki i cawa jene,” owaco Rwot, “kwer pa Isirael bikwongo, ento pe bino nen; ki bwola pa Yuda, pe bigamo; pien abi weko gi, gin ma akano.” Kwek i piny pa Merathaim, akaki ikom en, ki ikom jo ma tye i Pekod: lacer woko ki balo opoto weng botgi, owaco Rwot, ki tim macalo weng ma acweno ni i tim. Dwon me lweny tye i piny, ki me balo madwong. Angeyo ni lakar pa piny weng ocwe ki obuko! Babulon angeyo ni obedo opoto i bot kube! Atyeko keto piug bot in, Babulon, ki itweyo; ento pe in onongo ineno; kikinyi in, ki gicako in, pien igwoko mede ki Rwot. Rwot oyabo ot me gir lweny pa iye, ki okelo woko gir lweny pa kec pa iye; pien man tye tic pa Rwot Lubanga me Lwak i piny pa Kaldeani. Bino ikome ki i tung ma con piny, yabu ot me kacc pa iye; woto oko iye i pilo-pile, ki balo woko keken; pe weko gin mo keken pa iye obed. Kwany weng lun dyang pa iye; wegi piny i lallo; guro botgi! Pien nino gi ocake, cawa me kunenogi otyeko. Dwon pa jo ma giyweywe ki gikwanyo woko i piny pa Babulon, me yaro i Siyon dwogo cikke pa Rwot Lubanga wa, dwogo cikke pa kac pa iye. Kwac weng lut pa kuru ikom Babulon: wun weng ma iloco tenge, obedi i kambi i tung weng; pe i weko ngat mo pa iye dwogo; dwogi iye macalo tic pa iye; macalo weng ma otimo, tim iye: pien oloko loc ma lamal i kom Rwot, i kom En Maleng pa Isirael. Yeremia 50:13-29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Poto pa Yerusalemu i mwaka AD 70 nyutu calo hukumu ma ki ket woko pa Malaya pa Babilon, ma cako i cik me Sande ma obino cokcok i United States me Amerika. Yesu nongo ngec ni tye ka yaro mwaka AD 70 calo cik me Sande ma obino cokcok, pien En aye Lacoyo pa Lok pa En, kede En aye Lok keken. Obedo rwate me ngeyo kabedo me porofesi ma Yesu oyaro i Luka pot-buk 21, pi ngeyo ngo aye ishara ma nyutu ni jenereshen me agiki obino.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> Bino pa Yesu Kiristo bi time i kare ma otum loyo weng i gin ma otime con pa lobo man. Nino pa Nowa ki pa Lot ginyutu kit pa lobo ka pud pe bino pa Wod dano obino. Makwako Maleng, kun ginyuto anyim i kare man, gicwalo ni Setani bitimo tic ki twero weng ki “ki bwola weng pa pe-kwer.” 2 Tesalonika 2:9–10. Tic pa en kinyutu peya ki otum ma tye dok dok mapol, ki bal mapol mapol, yore ma pe-kwer, ki bwola mapol pa nino magiko. Pe ka Setani keken tye ka yungo lobo weng i bweny, ento bwola pa en bene tye ka yar i kanisa ma gipoko ni gin pa Rwot wa Yesu Kiristo. Weko kweg madit obi yabo odoko otum madit calo ot abicel. Bot jo pa Lubanga, obedo ot pa temo, ot pa loro, ot pa lego pi lok ma atir. Ento ki i ot en ma otum, cal pa Lubanga bi lero.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> En omiyo “ler orienyo ki bot otum.” 2 Corinthians 4:6. Ka “piny ne pe ki kit, ki nono; ki otum ne obedo i wi pii madwong,” “Roho pa Lubanga ocako woto i wi pii. Lubanga owaco ni, Mi ler obed: kede ler obedo.” Genesis 1:2, 3. Kono i kare me otum pa loyo cwiny, lok pa Lubanga owuo woko, “Mi ler obed.” Bot jo pa en owaco ni, “Cung, ler; pien ler mamegi obino, ki kit ma dit pa Rwot orienyo i wi yin.” Isaiah 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> ‘Nen,’ Kitabo Maleng owaco ni, ‘otuc obogo piny, ki otuc matek obogo jo; ento Rwot obiro nwang i wi in, kitiibwa pa En bineno i wi in.’ Verse 2. Kristo, nwang pa kitiibwa pa Ladit, obino i piny calo ler pa piny. Obino me nyutu Lubanga bot dano, kede ikom En kiketo ni kitero-gi ‘Roho Maleng ki teko,’ kede ‘obedo woto piny timo maber.’ Tic pa Apostol 10:38. I Sinagog i Nazareth owaco ni, ‘Roho pa Rwot tye i wi an, pien otero an me pwonya Lok Maber bot jo lwak; o oro an me yego jo ma cwiny gubale, me pwonya yweyo bot jo ma ki cogo, kede dwogo neno bot jo ma oromo, me weko jo ma gubak bed i twero, me pwonya mwaka ma Rwot ogamo.’ Luka 4:18, 19. Man obedo tic ma oyero luticene me timo. ‘Wun obedo ler pa lobo,’ owaco. ‘We myero ler pa wun onwang i bot dano, ki gineno tice me wun maber, kadong gimi kitiibwa Ladit me wun ma tye i polo.’ Matayo 5:14, 16. Prophets and Kings, 217, 218.

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