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

Kitap pa Daniel - Namba mia acel ki apar aboro

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Ciko me janabi bot Jerusalem: Nyutu me kit cal pi tim me kare me agiki

Author

Jeff Pippenger

Published

March 5, 2024

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The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Mwaka abicaryo me gonyo kacok ki 63 oyomo i mwaka 70, ma ngat acel okwero ka orwate i yo pa Jerusalem i tung ki wel, kwero peko ma obino i bungu, otime mere calo gonyo ma kimiyo Jerusalem pi mwaka adek ki nusu, kare mokwongo i tic pa Kiristo, dok pi mwaka adek ki nusu i tic pa lupwony. Atikol ma odiyo woko ki nyuto ni bolo woko pa Jerusalem onongo twero obed i Musalaba, onyo lacen i cayo ki kidi pa Stephen; ento peshens pa Lubanga ogengo kwero ne i bungu ki i jo.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> I dano mo keken ma obipoto iye, obiyayo ne odoko peya. Jo ma ojuko Kristo, cok-cok obineno gang-gi madongo ki piny-gi kityeko balo woko. Lamal-gi obiyey woko, kityekiyek calo lwo i anyim yamo. Ento ngo ma obalo Yahudi? En kidi, ma ka gicoyo iye, giben bedo ki kuc. En ber pa Lubanga ma kicwalo piny, bedo kakare ma kicwalo woko, ki kica ma kicako niang kwede. Dano gidwogo i lweny ki Lubanga, ki gin weng ma giben kwor-gi gidwogo odoko balo-gi. Gin weng ma Lubanga ocano pi ngima, gineno ni obedo pi tho. I tero Kristo i latal ma giYahudi otimo, obedo tye ki balo Yerusalemu. Rewu ma opye i Kalivari obedo dwong ma ocoyo gi i bal pi piny man ki pi piny ma bino. I nino madongo me agiki, ka yaro pa Lubanga obipoto i wi jo ma gicwalo piny ngwono pa Lubanga. Kristo, kidi me poto-gi, dong obimonone botgi calo got me cwer. Lamal pa wii-gi, ma i bot jo maleng obedo ngima, ibot jo marac obedo mac me golo weng. Pien iromo ma kicwalo woko, ngwono ma kikwero, jaricho obibalo.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> "Ki lok me cal mapol kacel ki ciko ma kiloko i kare kare, Yesu onyiso gima obedo bot Yahudi pi yweko Wod Lubanga. Ki leb magi En onongo owaco bot dano weng i kare weng ma gikwanyo woko me nongo En calo Lawi gi. Ciko weng tye pi gi. Tem ma kicwer, wod ma pe winyo cik, latic me walo ma kwena, latic me yiko ot ma giconyo, tye ki calgi i temo pa lacwec weng. Ka pe obalo cwiny, otum ma gin onyiso anyim obedo pa en." The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Kare me mwaka abicel ma ngat acel omiyo rumb bot Jerusalem, kigolo iyore aryo ma rwate i ciwe me lweny ma mokwongo, ka yore acel acel obedo kare me ceng 1,260. Mwaka abicel meno nyutu balo Jerusalem, kede mwaka abicel me tic me lami pa Kristo ki jopuonj ne nyutu cako me balo Jerusalem, kede Yesu pol kare nyutu agiki ki acako. Mwaka abicel meno bene gicoyo calgi ki "abicel ki aryo" ma otime ikom lwak me bor, ma kigolo iyore aryo ma rwate, ka yore acel acel obedo kare me mwaka 1,260.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Ka Ruma ma kombedi odwogo kit me Ruma ma pe yaro Lubanga ki Ruma me Papa ma gigoyo piny Jerusalema ma kom dano ki ma me lamo, ki ka Ruma ma kombedi odwogo kit pa kare aryo me kwer ma dano acel omiyo, ki mwaka 63 nyaka i mwaka 70, ki ka Ruma ma kombedi odwogo kit ma kilokore ki kare aryo ma ka Kristo ki jolubone gidonyo ki aa woko i Jerusalema pi higa adek ki geng acel, kare aryo ma ocweke keken obinyutu; ento i kare me agiki, “cawa pe dong tye.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Kare me agiki i kare aryo mag eni en aye dwe 42 me ranyisi, ma Ruma manyen obitimo kwac me agiki ikom jo ma tye ki geno, ka bal ne ma kelo tho dong oyubo maber i cik me Sande ma tye ka bino cok coki. Dwe 42 me ranyisi eno en aye kare me aryo i kare aryo, ki en aye kare me ogamo me timo pa Ruma manyen. Pud anyim me kare meno, tye ogamo me yeny pa jo matye ki kwo i Adventism pa Laodicea.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Dano ma oyubo ngec me gango bot Jerusalem ma atir otho i keng pa Tito. Pe otho i kare me guro, ento i kare me keng ma onongo ocake anyim guro, pien pe i mede acel Kristiano otho i guro pa Jerusalem.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> "Pi mwaka abicaryo, dano acel mede owoto ki dwogo i yo pa Jerusalem, ka opako peko ma obino i bot kabedo. I cawa ki i otum, oyero yer me kwac ma matek-matek: 'Dwon ma aa ki East! Dwon ma aa ki West! Dwon ma aa ki yamo angwen! Dwon i kom Jerusalem ki i kom ot pa Nyasaye! Dwon i kom lami nyako ki i kom dako me kwo! Dwon i kom jo weng!'—Ibid. Ngat man ma pe rwate oketi iye i cell ki okwero iye; ento pe owaco lok me yaro. I yaro ki kweri, odwoko keken ni: 'Peko, peko i Jerusalem!' 'Peko, peko i jo ma obedo iye!' Yub me gonyo pa iye pe ocung nyaka kwo pa iye otyeko woko i gengo ma onongo owaco tye ka bino." The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Laco no otho i keng, ento pe i golo weng ma agiki; golo weng ma agiki nyutu giko me kare me temo ki tauni abiro ma agiki. Ka en aye, laco no obedo cal me lok me wuok ki Jerusalem i keng ma acel. Jo-Kristo nono giluwo lok me wuok; i kare ma acel me higa adek ki abar, laco no obedo cal me dul ma pe ginyotho i Jerusalem, i kare ma aryo me higa adek ki abar, en obedo cal me Jo-Kristo ma agiki ma othe con giko kare me temo. I kare ma acel en tye ka nyutu jo 144,000, i kare ma aryo me higa adek ki abar en tye ka nyutu lwak madit ma ginyotho i kare ma aryo.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Lok pa dichwo kicoyo ne ki lacoc me kit con, kede kityeko nyutu ne ki dwon 6. Ka cok kiguro ne i jeilo, lok pa me 7 kede ma agiki ne, “oyo, oyo,” bot Jerusalem kede jo ma ocake iye. Lok me acel ma kicoyo ne obedo “dwon ma bino ki tung pa ‘East’,” kede lok pa ma agiki ne obedo “oyo.” But me acel pa lok ne kede but ma agiki pa lok ne, obedo cal me Bibul ma nyutu calo Islam, pien Islam obedo nyithindo pa “east” i Bibul, kede ginyutu calo ki “east wind.” Medo “oyo” me aryo i lok pa ne ma agiki nyutu agiki pa Babilon me kombedi, ka rwote pa piny giywako dwon kare adek, “aiyee, aiyee, siti meno ma madit.” Lok me Girik ma kiloko ne calo “aiyee” i veso adek i chapta 18 me Revelation, kiloko ne calo “oyo” i chapta 8, veso 13.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ci aneno ka awinyo malaika mo ma aero i tung polo, kun owaco ki dwon madwong: Peko, peko, peko, bot jo ma bedo i piny, pi dwon luru mapat pa malaika adek ma pud pe gigoyo luru! Yabo 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Yabo pa ngat me “peko, peko” lonyuto timo mar adek pi Peko adek; pien jami pa Peko me acel, ka kiketo kacel ki jami pa Peko me aryo, “rek i rek,” gimiyo ngeyo jami pa Peko me adek; keken, calo kit ma gin adek me waco “ai, ai” ma rwode piny waco i chapta 18, lonyuto Peko me adek, ma kiyweyo ne ki Peko me acel ki Peko me aryo. Cako ki agiki pa kwena pa ngat eni otye calo kwena pa Islam me Peko me adek.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Nyutu me agiki pa kwena pa en obedo dwon ma oa ki “east,” ki “east” obedo alama pa Islam; ento bende obedo nyutu pa malaika me keto cal ma ocako pye ki tung i “east.”

> 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. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Bang’gi aneno malaika angwen ma tye ka bedo i kon angwen me piny, ma tye ka kano yamo angwen me piny, wek yamo pe owuu i piny, onyo i pi, onyo i yat mo keken. Aneno bene malaika mukene ma oaa ki tung pa ceng, ma tye ki kite pa Lubanga ma tye kwo; omiyo oywak ki dwol maduong’ ne malaika angwen ma kimiyo gi twero me balo piny ki pi, waco ni, Pe obale piny, onyo pi, onyo yati, nyaka wan waketo kite pa latic pa Lubanga wa i wicgi. Anwinyo wel pa joma kiketo gi kite: ki gin alufu mia acel ki piero angwen ki angwen pa duli weng pa nyithin Israel. Revelation 7:1-4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

I lok me Elija ma i Got Karamel, ka oketo wang i nyanja kadong oneno dur, tye ka neno i tung ma ceng apoto, pien Got Karamel tye macego ki Nyanja me Meditereeni.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Ka obedo i kare ma abiro, owaco ni, “Nen, kec matidi oa ki i nam, calo lwete pa dano.” Ci owaco ni, “Wot malo, nyut Ahab ni, ‘Ter gari mamegi, iur piny, pi me polo pe bi bokoi.’” 1 Kings 18:44

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Elija onongo tye ka neno i tung me West, i tung bot Lac Mediteraniya. I Buk Luk, gonyo apar aryo, Kirisito owaco ikom kwena pa en ni obedo kwena me yweyo.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Pud itamo ni abi bino kelo kuc i piny? Akwaco botu ni, pe; ento yubu. Pien kombedi i ot acel gin abicel bipokore, adek ikin aryo, ki aryo ikin adek. Won obedo ikare ki wod, ki wod obedo ikare ki won; min obedo ikare ki nyako, ki nyako obedo ikare ki min; min pa laco obedo ikare ki dyer-nyako, ki dyer-nyako obedo ikare ki min pa laco. En bene owaco bot jogi ni, Ka uneno apur pye aa ki tung me ceng ma ocero, lacen un waci ni, Kot bino; ci kamano obino. Ki ka uneno yamo me tung me South obwoyo, un waci ni, Guti bino; ci kamano obino. Jo wi ayom, un ki twero yero wang polo ki wang piny; ento nining pe uyero kare man? Luka 12:51-56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Lok ma lakwena ocwalo bot Jerusalem tye ki cal pa ‘Alpha ki Omega’, pien acaki ki agiki tye ka nyutu Islam me ‘Woe me adek’, ki dwol pa ‘east’, i kare acel keken, tye ka nyutu lok pa Islam calo lok me keto cing. ‘Dwol me aryo’ ma obino ki ‘west’ nyutu kot me agiki, ma en aye kot ma ogiko, ki lanabi weng tye ka waco ikom nino me agiki. Lok me ‘west’ obedo alama pa lok me kot me agiki, ma yubo dul aryo pa jo-woro. Dul acel pe romo ngeyo lok me kot me agiki, pien gin ‘pe giyaro kare man’.

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Jami ma dong anyim i kwena pa lami, obedo dwon pa “yamo angwen”, ma atika en kwena me keto alama ki kwena pa faras ma cwiny rac me Islam, ma kinyutu ne ki Woe adek. Jami ma dong anyim nen tye ki lok mamu ikom Jerusalem ki Hekalu, ma kun kinyutu kwena pa lanabi weng ma kinyutu dul pa jo ma kiwielo gi, pien giketo lego pa waraga-gi pe i Kricit, ento i Hekalu ki i twek-gi calo jo ma Lubanga oyer. Gin jo magi tye i kare weng me tic pa Lubanga, ma kinyutu gi calo jo ma cwalo lok ni, “Hekalu pa Rwot, Hekalu pa Rwot en wa.” Kwena mamu ikom Jerusalem ki Hekalu obedo kwena pa Laodicea.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> Pe myero wanworo ni kanisa pe tye ki cako kwo ki twero pa Tipu Maleng. Dano, laco ki nyako, gicoyo woko cik ma Kristo omiyo. Keke ki dwaro marac gityeko loyo. Ot pa tipu opong ki tim marac. Pe tye kabedo pi Kristo. Dano gidiyo yoregi ma orumu. Pe gicono winyo leb pa Luloko-Kwo. Gigamo kene i lwete megi, gikwanyo woko ter ki waco raa, nyo tung lamac okob woko ki kabedo pa en, ki ngec me tipu opoto ki paro pa dano. Kadi bene gipe i tic, gicoyo kongo megi ni gin maber, ginyuto ni, “Ot pa Rwot, Ot pa Rwot, wan wa.” Gicoyo woko cik pa Lubanga me diyo lamac pa paro megi keken. Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Ento lami ngec eno owaco ki dwon madwong ngec me gengo kun jo ma gicako keto dako ki gi ma gikonye, macalo cal pa yore me tic me “rek ki rek”; pien rek me lok pa nabi pa cawa me agiki bino bed calo rek me lok pa nabi ma i cawa pa Nuhu onongo obedo, ka gin gicako keto dako ki gikonye, i kare keken ma pi madwong me kwanyo woko onongo obino okwanyo woko mito pa lobo gi ki yoregi me timo.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> Biblia tito ni i ceng me agiki, dano bi bedo rwate ki tic pa piny, i yot cwinya ki tuŋo cente. Gi bi bedo labolo bot gin atir pa kare ma pe otyeko. Kirisito owaco ni, ‘Macalo kare pa Nuhu obedo kamano, kamano bende bino pa Wod Dano bi bedo. Pien, macalo i ceng ma onongo obedo i con pi madwong, gi onongo tye ka camo ki mato, nywako ki mino i nyom, nyo pire keken ceng ma Nuhu odonyo i boti; ki pe gi ngeyo nyo pi madwong obino, okawo gi weng woko; kamano bende bino pa Wod Dano bi bedo.’ Matayo 24:37-39.

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> Kombedi bende obedo kamano. Dano tye gicako cawa ki temo me nongo lonyo ki winye me keni keni, calo ni pe tye Lubanga, polo pe tye, kede pe tye cawa me anyim. I cawa pa Nuu, kweco me poto pi onongo kicwalo me laworo dano i tim maracgi kede me kwaco gi i dwogo cwinya. Kamano bende, ngec me dwogo pa Kristo ma dong macek ki poko ni oyubu dano woko ki gibedo ma gicinge iye i gin me lobo. En ki bedo ni woyo cwinya gi i neno adaa pa gin ma pe kato kare, ki ni gimi wii i kwaco me Te pa Rwot.

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> Limo me Ngec Maber myero mii i piny weng—‘i bot piny acel acel, ki i bot dul me kwaro acel acel, ki i bot leb acel acel, ki i bot jo acel acel.’ Revelation 14:6. Lok me agiki me ciko ki kica myero oleyo piny weng ki dwong mere. Myero obino bot dul me dano ducu, jo ma tye ki gin mapol ki jo ma pe tye ki gin, jo madit ki jo matidi. ‘Ceti woko i yoo madit ki i lagu,’ Krisito owaco ni, ‘ki cingogi me bino iye, wek ot am opong.’ Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Dye agiki me wac me ciko kityeko mii dwong i wac ma onongo tye anyim. Wac eni, ma kinyutu calo dwon me ciko bot ‘jo weng’, obedo Lok Maleng ma matwal, ma nyutu ni ngat myero otimo cike pa Lok Maleng wek ogwoke. Cik me acel pa Lok Maleng ma matwal en ni myero luoro Lubanga, kede luoro eno ocake piny i adwogi ni obedo kec wa ma oketo Kristo, Wod Lubanga ma tye kwo, i Calaba.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Jami weng me tic pa lakwena ma ki cwal bot Jerusalem i higa abiro me lim pa en, gi nyutu Injili ma pe otum, ma en Injili acel keken ma ki yaro i higa abiro ma Kristo oketo gang i kica kwede mapol, ki mwaka 27 dok i mwaka 34. En bende en Injili ma pe otum ma ki yaro i kare aryo ma macek i nino me agiki, kede bedo ma pire kene bot lok pa kot me agiki, pien en lok pa Islam pa Woe ma adek. En nyutu keto cal me lacim pa alufu mia acel apar angwen gi angwen, yiko ‘wheat’ ki ‘tares’, kit me Laodicea pa ‘tares’, kede timo-kwede ma adek pa lok pa lanen calo cal me kit me tic pa kot me agiki, ma en ‘line upon line’.

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Lok pa higa abiro i gin ma ocito con obedo okete i kit porofetik i “nino me venjens”, ma obedo but pa waco me acel tutwal pa lok ki tic pa Kristo; ki lok pa En kede tic pa En gibidwogo i nino me agiki ki jo 144,000. Ci dong gibitero lokgi i kit porofetik me “nino me venjens pa Lubanga”. Tye kite aryo pa “venjens” pa Lubanga ma kiyaro i Lok pa En: venjens pa En i jo pa En, kede bene venjens pa En i jo ma tye lweny ki En.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“kare abic aryo” ma i Levitiko 26 nyutu kwer pa Lubanga ikom jo pa Ne ma gicoyo Ne, kwer mane ocake ki goyo ot me lamer kacel ki lwak piny ki cing, me kom keken ki me cwiny. I iye alama me goyo ot me lamer ki lwak piny, alama me kwer pa Lubanga ikom gi ma gicoyo Ne bene tye kwede. I cawa me agiki, kwer pa Lubanga ikom jo pa Ne kiketo nyutu calo kwero woko Adventism me Laodicea i kare me cik me Sande ma tye ka bino coki. I alama me yo meno, kwer pa Ne ikom Babilon me kombedi bene cako.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Kwer me nyutu pa dano ma tye kwo i kom Adventism pa Laodicea, ci dong kwer me tic i kom dako me ceto pa Tire ki lewic ma obello iye kede ocako rwote iye, en gican me janabi pa kinde me agiki, ka adwogi me neno keken dong otyeko. Neno keken myero kiketo iye kinde aryo me janabi meno, pien kit me tic pa koth me agiki en keto rek me janabi i tung rek me janabi. I cako pa gican aryo meno Yesu onyuto alama ma nyutu ni dano ma tye kwo i cape meno tye i dul me agiki me gican pa piny.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Kare me acel ocako ka cako keto lacim pa jo 144,000 i ceng 11 me September 2001. En iye mara me yore man keken ma 'kite' ma Kristo onyute i Luka apar acel giketo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> Kombedi, owete wa, Lubanga mito ni wa tero kabedo wa kede dano ma omako lanteeni; wa mito me tero kabedo wa i ka can tye, i ka Lubanga omiyo tarumbeta dwog ma atir. Wan mito me miyo tarumbeta dwog ma atir. Wan onongo tye i kicol, ki tye ki coc pa cwinya, ki kanisa tye i tung me tho. Ento kombedi, kany wa kwano ni: ‘Ki pot gin man an oneno malaika mukene oa piny ki polo, tye ki twero madwong; ki piny oceng ki ywe pa iye. Era oogo dwogi ki matek, waco ni, “Babilon madwong opoto, opoto, kede obedo kabedo me bedo pa lajogi, ki kabedo me gwoko roho mape maleng weng, ki ot me gwoko yubu mape maleng weng ki yubu ma ngat pe ligeyo gi.”’ [Revelation 18:1, 2]

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> Kombedi, wa bin ngeyo nining ikom lok ni ka pe watye kede twero me nongo ngeyo mo keken i ler me polo ka obino bot wa? Kede wa bikwanyo pe peko bal ma piny loyo ka obino bot wa ki dano mo ma cwiny ne obedo ki wa i tam, ka pe con wa tye kede mo keken me nyutu ni Laroŋo pa Lubanga ocwalogi. Kirisito owaco ni, “Abino i nying Wada, ento wun pe ogamo an” [nen John 5:43]. Kombedi, man aye tic keken ma tye katime kany ki kare ma mitingi ma i Minneapolis ocake. Pien Lubanga ocwalo lok i nying ne ma pe rwate ki tam wunu, dong wunu waco ni pe romo bedo lok me Lubanga.

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