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# The Book of Daniel - Number Seventy-Seven

Buk pa Daniel - Namba 77

Unveiling the Prophetic Parallel: Laodicean Adventism in 1863 and Biblical Typology

Nyuto bedo calo pa lanabi: Adventism ma Laodikiya i mwaka 1863 ki Tipologi pa Baibul

Author

Jeff Pippenger

Published

February 10, 2024

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The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Golo cik pa Adventizimu pa Laodikiya i 1863, kityeko miyo rwom kwede ruk ma kiwaco i kom dwogo yubu Jeriko.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Joshua ogamo-gi laya i cawa meno, owaco ni, “Kwer obed i dano ma i wang Rwot Lubanga, ma obino cako yubo poto me Jeriko; obi keto dul pa en ki wod madit pa en, ki wod matin pa en obi keto bii pa en.” Joshua 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Golo cik pa Laodicean Adventism i 1863, kityeko nyutu ne ki jo yaro ma gityeko yiko kidi me tung.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

> Yesu owaco botgi ni, “Pe ubedo un okwano i coc maleng ni, ‘Kidi ma joluyo okwanyo, en keken dong obedo wi tung acaki; man tye tic pa Rwot, ki obedo lamal i wangwa?’ Ka kamano, an awaco botu ni, bwot pa Lubanga bi kwanyo woko ki botu, ki bimiyo i dul ma cweyo poc pa en.” Matayo 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Lweny pa Adventism ma Laodicea i 1863 kityeko nyute ki til pa dyang me zahabu pa Aron.

> For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

> Pien gin owaco bot an ni, “Timwa jogi ma bi dhi anyim wa; pien Musa man, dichwo ma ogolo wa woko ki piny Misiri, wa pe ngeyo ngo obedo iye.” An bende owaco botgi ni, “Ngat mo keken ma tye ki zaabu, obed golo woko.” Ento gimiyo an; eka aketo i mac, eka diec man obedo oa iye. Ka Musa oneno ni jo obedo pe ki lewgi; (pien Aron ocogogi lewgi, me gikelogi i kwer pa gi i bot lwenyogi). Exodus 32:23-25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Gonyo me Adventism me Laodikea i 1863, kityeko giketo cal kwede nyathi-dyang me zaabu aryo me Jeroboam.

> If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.

> Ka jo eni woto i ot pa Rwot i Jerusalem me golo lim, to cwiny pa jo eni bi dwogo bot rwotgi, en aye Rehoboam, rwot pa Yuda; ci gi bi guro an, ci bi dwogo bot Rehoboam, rwot pa Yuda. Ci rwot okwako tam, ci ocweyo lati me dyang aryo me zaabu, ci owaco botgi ni, ‘Otye matek pi wun woto i Jerusalem; nen jogi mamegi, O Isirayel, ma gi okwanyo wun woko ki piny me Misri.’ Ci oketo acel i Bethel, ci mukene oketo i Dan. 1 Kings 12:27-29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Laro pa Adventism pa Laodikea i 1863, kiketo kit ne calo lanen pa Juda ma otho i dyer punda ki le.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

> Otime ni, ka otyeko camo mugati, kede ka otyeko onyw, to okano dongi pi lacar ma otyeko kelo odwogo. Ci ka otyeko cito, leon ogamo ki i yo, obalo ne; komne ocweyo i yo, dongi tye i but komne, leon bende tye i but komne.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Dwoko wii pa Laodicean Adventism i mwaka 1863, obedo kiweyo cal pa tem ma apar pa Isirael me con ma ocako loro pa gi i piny ma pe tye dano.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

> Ento ka an dong obedo, piny weng bi opongo ki dwong pa Rwot. Pien jogi weng ma oneno dwong na ki tic pa lamal na ma atimo i Ijipt ki i ka mer, ki gitemo an kombedi kare apar, ki pe giwinyo dwon na; pe gubineno piny ma awaco ki cek bot kwaro gi, keken pe gin mo ma gitemo an bi neno ne. Ento latic na Kaleb, pien iye ne tye ki cwiny mukene, ki opoto an ki ducu, an abi kelo ne i piny ma odonyo iye; ki nyithini bi rwako ne. Numbers 14:21-23.

The apostle Paul taught:

Apwostol Paulo opwonyo:

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Kombedi, gin weng eni ma otime i botgi, otime pi tito; ki kicoyo pi ciko wa, i bot wa ma tyeko me piny obino. 1 Corinthians 10:11.

Commenting on that prophetic principle, Sister White said:

Ka opoko lok ikom cik me lanabi ma eni, Sista White owaco ni:

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> Jo-lajoc me con acel acel pe giwaco lok mapol pi karegi kene, ento mapol pi wa, pi lokgi me lagoro obed tye i teko pi wa. “Kombedi, gin weng magi otime botgi me bedo cal: ci gicoyo gi pi yiko wa, i bot wa ma ogik me piny obino.” 1 Corinthians 10:11. “Pe i botgi kene, ento i bot wa gi otimo lami gin magi, ma kombedi giyaro i botu ki jo ma giyaro Lok Maber i botu, ki Lamo Maleng ma ki cwalo piny ki i polo; gin ma jomalayika gimito yeyo iye.” 1 Peter 1:12. . . .

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Lok pa kot me agiki, keken ki ma Isaya owaco, obedo lok; pien onyutu ni jo marac bi kwero winyo ne, bende otito lok eni calo 'rek ikom rek'.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Komu će on učiti znanje? i koga će učiniti da razumije nauk? one koji su odviknuti od mlijeka i odvojeni od prsa. Jer zapovijest mora biti na zapovijest, zapovijest na zapovijest; red na red, red na red; ovdje malo, i ondje malo. Jer će mucavim usnama i drugim jezikom govoriti ovome narodu. Kojima je rekao: Ovo je počinak kojim možete dati odmora umornome; i ovo je osvježenje; ali oni nisu htjeli slušati. Ali im je riječ Gospodnja bila: zapovijest na zapovijest, zapovijest na zapovijest; red na red, red na red; ovdje malo, i ondje malo; da bi išli, i pali nauznak, i bili slomljeni, i uhvaćeni u zamku, i zarobljeni. Izaija 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

I kom rek abicel ma wa otyeko nyutu kombedi, ki bene tye mukene ma pe wa onyuutu, acel miyo dwong i 1863, calo agiki me tem ma medo medo ma okelo i luro i piny thim. Aryo miyo dwong i jo me kite pa Lubanga ma con, ni kikibalo gi woko ki kiloko gi ki jo manyen ma kiyero. Acel nyutu lwak pi nwo yubu gin ma ne myero ocwe woko i balo woko, i lwak pa Lubanga, calo onongo obedo; ki acel mukene nyutu lwak pi dwogo cen i kabedo ma kikigolo ni pe myero iceto kany. Aryo gimiyo mere me goba pa pap aryo me Cik apar, ma onongo nyutu calo pap aryo pa Habakkuk.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Layii me bul pa Aron ki Yeroboam nyutu cal me poyo ma pe atir, ma nyutu chaat ma pe atir pa 1863. Ka kikelo gi kacel, Aron ki Yeroboam, calo lati aryo, gi nyutu ni tabul aryo pa Habakuk nyutu tabul acel, kaka tabul aryo pa Cik Apar pa Lubanga nyutu cik acel pa Lubanga. Ka kikelo gi kacel, gi odoko cal acel, ma kitiyo ki aryo. Yore me lanen acel keken ma tye i tabul aryo pa cik pa Lubanga tye bene i tabul aryo pa Habakuk; kacel, gin ma pe atir pa Aron ki Yeroboam gi dwoko ikom jami me lanen en.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Kinde me acel pa Buc Adventist ki tito calo cal me mony i Kit 8 me Ezekiel. Neno ma ocake i ceng abic me dwe abicel i mwaka abicel i Kit 8 me Ezekiel omede i Kit 9, kun kany ki tito keto cing pa 144,000. Ka yiko calo keto cing me Kit 9, Dyar White oketo iye kit pa Lubanga ma nyutu ni en i dyer adek ki aryo ariyo ma Lubanga okwano bura i kom joma pe winyo cik. En ci oketo iye ada ma rwate piny ki Cik ma aryo, ma obedo Cik ma gengo yeyo cal, macalo nyare dii me zaabu pa Aron ki pa Jeroboam.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> En okwaco bot dano ma ocwako lino, ma onongo tye ki opuk me coc i tung ne; ci Rwot owaco bot en ni, Wot i tung-tung pa paco, i tung-tung pa Jerusalem, iket alama i wi-wang pa jo ma tye ka goyo nyik ki ka kwayo pi tim me kwero weng ma kitimo i tung pacone. Ku jo mukene owaco i iwinya ni, Wut i but en i tung pa paco, ci ukobo; pe wangeu yiko, pe ubed ki kica; ubugo weng ludito ki labic, ki nyako ma pe otero, ki lacoo matidi, ki dako; ento pe ubii kore bot dano mo keken ma alama tye i wi-wangne; ci caki i kabedo me wang kuc na. Ci gi ocako ki ludito ma onongo tye anyim ot.

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> Yesu dong tye ka cako weko kom me kica i Hekalu me polo, me oywoto ki lewni me payo, ci oyaro kecne piny i apo bot jo ma pe giywako ler ma Lubanga omiyogi. ‘Pien yik i kom tic marac pe gitimo oyot, dong cwinya pa nyithindo me dano ocwec tutwal me timo marac.’ Ka pe gin yubu cwinya gi ki pacobo ki paco madit ma Rwot ocako kwede botgi, gin ma pe gi luoro Lubanga ki pe gi hero adier, gi dwongo cwinya gi i yo maracgi. Ento pacobo pa Lubanga bene tye ki paka, ki jo mapol dong gicato paka magi. Gi ocato paka pa kica, ci pien ma, Lubanga myero ocaki kwede ki ogwoko ber pa nyingne keken.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. 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.

> I kom jo Amorita Rwot owaco ni: “I nyol ma angwen gubi dok bino kany; pien richo pa jo Amorita pwod pe opong.” Kadi piny man onongo pire tek i woro lapok tic ki yaro ma rac, ento kop me richo gi pwod pe opong, ci Lubanga pe onwongo waco cik me loro gi weng. Jo onongo myero gineny teko pa Lubanga ma onen pire tek, wek gibed pe ki apore. Lacweyo ma tye ki kica onwongo moko cwiny me cwako richo gi nyaka i nyol ma angwen. Eka, ka pe nonen yubo ma maber, cik pa en onongo myero obicwako iyegi.

> “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. There is no more pleading of mercy in their behalf.

> Ki atir ma pe tye bal, Lubanga ma pe tye giko dong tye ka gwoko rekod ki piny weng. Ka kica pa En dong tye ka cwalo lwak me lok cwinya, rekod man obedo oyab; ento ka gonyo ocopo i pim ma Lubanga oketo, tice me cwiny marac pa En cako. Rekod ocung. Pito kare pa Lubanga otum. Pe dong tye kwayo kica pi gi.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Lanen, ka oneno i cawa ma obino, neno cawa man i wang neno pa. Pinye me cawa man gi okwako kica ma pe otime con. Lagam ma maloyo weng me pol oketo ne gi; ento cwiny mamalo ma medore, lamal, yabo cal, nindo Lubanga, ki pe opwoyo marac matek, kicoyo i komgi. Gitye peya ka loro lok pa gi ki Lubanga.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> Ento gin ma miyo an acobo en ni, joma otyeko bedo ki ler madwong loyo weng ki twero madwong loyo, dong gi oyako ki tim marac ma oloyo piny. Pire kwo me jo ma pe tye atir i tunggi, jo mapol—bene i tung jo ma waco ni gitye ki adiera—cwinygi ocello, kede gi tye kitele i piny ki yuto matek me tim marac. Kwer pa piny weng ma gicweyo iye i lworo Lubanga matir ki bedo maleng miyo jo ma pe rwate piny ki Lubanga golo lworo i cik pa En. Ka gtyeko woto ikom ler kede gituro adiera ki cwinygi, cik man maleng obinyutu ber loyo botgi ikare ma gicwero ki giyweyo iye kamano. Kun yweyo ki kwero i cik pa Lubanga dok kineno cingi matek, rek me yubu i tung jogwoko cikke ki piny dok maler loyo. Mer pi cik pa Lubanga medo i tung dul acel, kun kwero iye medo i tung dul mukene.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> Kec madwong tye ka cabo tutwal. Namba ma tye ka med tutwal nyutu ni kare me limo pa Lubanga kadok obino. Kadi bene pe ohero yubu, ento obiyubu tutwal. Gin ma woto iye ler bigeno alama me peko ma tye ka cabo; ento pe myero gibed i kuc ma otum, ma pe gicako cwiny, ka gitye ki kigeno pa bal ma obiro, ka gilego cwinya gi yie ni Lubanga obigwoko jogi i cawa me limo. Pe obedo kamano. Myero ginen ni myero gitic matek me waro jo mukene, ka gicano wanggi bot Lubanga pi kony ki yie ma tek. “Lamo ma pye pire tek pa ngat ma atir tye ki twero mapol.”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Teko pa yie pa lamal pe olal weng. Ka cawa ma peko ki cwiny piny pa Kanisa obedo madit loyo, lwak manok ma tye ka tung i can bibedo goyo cobo ki goyo dwon pi kwer ma kitimo i piny. Ento maloyo tutwal, lamo megi bibi yaro malo pi kom Kanisa, pien jo pa Kanisa tye ka timo calo piny timo.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Lamo ma tek pa jo ma ribe i geno manok magi pe bi bedo peke. Ka Rwot obiro me dwoko loka, obiro bende bedo lagwoko pa jo weng ma ogwoko geno i malengne, kendo gi ogwoko gi keken pe gi pyem ki piny. En i kare man ni Lubanga oketo kite ni obidwoko loka pi jo oyierne kene, ma giywak bot en i odiechieng ki i oturo, kata bene tye ki paco madit kwede gi.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> Cik en ni: 'Wot i wang pacho, i wang Yerusalem, ket alam i lunyut pa ludano ma gigo cwiny ka gi loro pi tim me kwero weng ma timo i wang pacho eno.' Jogi ma gigo cwiny ka gi loro onongo gi bedo ka wiyamo leb me kwo; gi goyo kos, gi mi lagam, ka gi kwayo matek. Gin mo ma onongo gi golo dwong pa Lubanga gi lok cwinygi ka gi keto cwinygi piny i nyim Ene. Ento dwong pa Rwot owuoko ki Isirael; kadi ango ni gin mapol onongo mede ki kit pa dini, twero pa En ki bedo pa En onongo pe tye. Testimonies, volume 5, 207-210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Me weyo maber neno me keto riti ma Ezekiel oyero, myero ngeyo maber pi cawa angwen pa Adventism. Sister White ocako boko coc ma wa yero ki kwayo te Ezekiel chapta aboro, kede boko ma wa yero bene otum ki kwayo te Ezekiel chapta aboro. I boko coc, en owaco pi Ezekiel ni, “Laloc, kun oneno piny i cawa mapol ma anyim, ne kiketo kare man i wang neno pa iye.” Ezekiel oneno gin ma tye ka timo i kare me keto riti pa 144,000.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

I coc ma con, wa onyuto ki git adek ma peken i Roho pa Unabii ni “jogikongo pa Efera’im” pa Isaya—ma i git man gineno calo “ladito ma con con”—kede ma i git aryo gitye calo dul me loyo pa Yerusalem (Adventism), pe gineno ni bino bedo yaro madwong pa teko pa Lubanga macalo iyie me con. I git man, yaro keken pa teko pa Lubanga ma gi tur pe gineno, obino time calo but me tyeko me poko wic pa Lubanga ma kelo i wi gi; pien owaco ni, “jogi onego gineno teko pa Lubanga ma oyaro piny i kit ma twol maber, wek gi obed pe ki lok me wiya.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Adventism me Laodicea pe mito neno pweny pa kume me agiki ma ocake okwee i ceng 11 me September, 2001, ento gibineno rwom madit pa kume meno ka lok me ‘Midnight Cry’ dong kicoyo dok i cawa me agiki. Lok meno en aye Islam me ‘Woe’ ma adek. Pe obedo ni ludito pa Israel me con, ma kombedi manok gimako Mesiya gi i musalaba, gineno ka Roho Maleng ocwalo piny i Pentekoste?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Lok man tye ka nyutu kanisa, ma i kit me lok, Ezekiel oketo calo Jerusalem; ki i iye kanisa (Jerusalem) tye “dul matidi,” ma kityeko bende nyutu gi calo “jogi ma woto i wang lela,” kede “jogi ma atir manok.” Baibul tedo ni jo mapol kilwongo, ento jo manok kityero. Gin ma lok man cwako iye tye ceke ki mirima pa Lubanga ma kelo bot jo pa En. Jo en kityeko kelo kwano i komgi kene, ento Lubanga onyutu maber ni obedo malaika pa En keken ma gityeko timo tic me balo woko. Lubanga pe ogoba matwal, bende ose waco cing ni en keken obedo ma olimo richo pa dano nyaka i kine ma adek ki ma angwen. Keto tiyo kwano bot mo mo ma pe obedo Lubanga, obedo kwanyo kit pa En woko, kede nyutu calo ni En obedo ogoba.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Lok man nyutu ni, ka malaika mabalo ma i buk Ezekieli cako wot i Yelusalemu, kombedi dong, “tic pa keco pa En ocako.” Keco pa Lubanga cako ki Yelusalemu, ma obedo Kanisa mamegi, ma obedo Adventisme me Laodikea.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Pien cawa obino ni timo yaro myero ocako i ot pa Lubanga; ka ocako ki wa macon, agiki pa jo ma pe wito Lok ma Ber pa Lubanga obedo ngo? 1 Peter 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Malaika pa Lubanga gi timo kwoŋ pa Lubanga; ka ticgi cako, kiciko gi ni, ‘goyu woko’ weng, ki ni, ‘pe mii wangwu rwate, pe bed ki kica: obalo woko maber ngat maduŋ ki ngat matidi, nyako mapyee, otino matidi, ki dake; ento pe obino i tung ngat mo ma alama tye i wiye; ki cako i Ka Maleng na.’ Kwoŋ pa Lubanga gitimo ne ki malaika maleng, ci gin ma wan mito nyutu kany en ni cako tic pa kwoŋ pa Lubanga otimore i dul me angwen.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

> Ki biromo woto i nino me rwom pa Rwot, ni abi goyo kwer bot ladito, gi lutino pa rwot, gi dano weng ma gicene ki cing me lapir. I nino acel acel en, bende abi goyo kwer bot jo weng ma giyomo i piny me wang-ot, magi ponga gang pa lawa-gi ki tim marac ki bwola. Ki biromo i nino meno, Rwot owaco ni, bino bedo dwon me wuwo ki i Bur me Ryen, ki wuwo ki i mer abicel, ki rum madit ki i got. Wuwu, jo me Maktesh, pien jo me kedo weng gi okato; jo weng ma gitiyo ki feza gi kat. Ki biromo i cawa meno, abi yeny Jerusalem ki lapiya, ki abi goyo kwer bot jo ma giceto piny i dit me mwon-gi; magi waco i cwinya-gi ni, “Rwot pe bitimo maber, pe bende bitimo marac.” Zefaniya 1:8–12.

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