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# Future for America and July 18, 2020 - Number Three

Kare ma obino pa Amerika ki Julai 18, 2020 - Namba Adek

Blessed are the Eyes that See and the Ears that Hear

Gitye ki gueth wange ma neno ki winye ma winyo

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Rek pa tamo me yweyo obedo lageng me pinyruo pa "seven thunders" pa Revelation apar. "Seven thunders" nyutu gin mukato me keto teko i lok pa Malaika me acel i nino me August 11, 1840 o aa i Yubu Cwiny Madit i October 22, 1844. Chapta apar omiyo adwogi adek ma i iye keken me cwodo pinyruo man.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> Yweyo me bino pa Kristo me 1840–44 obedo nyutu ma lamal me twero pa Lubanga; kwena me malaika me acel ocwalo i dyer me misoni weng i lobo, ci i piny mogo obedo ruro pa lamo ma ladwong loyo weng ma gineno i piny mo keken kacel ki kare me Dwogo Lamo me karatac me 16; ento gin eni bi loyo woko ki yweyo ma twero madwong i ngec me ciko ma agiki pa malaika me adek. Lweny Madit, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Ki mwaka 1840 anyim, lok pa malaika me acaki ocake gikelone i bot piny weng. Uriah Smith oyubo ngec pa jo acaki, ki rwate ki Sister White. Smith ogamo ni malaika me acaki obino i 1798, ki onyutu ni en aye malaika me acaki ma odok piny i 1840. Smith ki jo acaki onongo kokeny pe gi neno poko ma tye ikom bino pa lok ki miyo twero i lok. Smith nyuto atir ni, ka malaika ma i Revelation apar oketo ting acel i nam, ki ting acel i piny, ne nyutu lok ma ki kelo i bot piny weng.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> I mwaka 1798, ci, kikwanyo ma ocano yaro ni ceng pa Kiristo ocip otyeko; i mwaka 1798, cawa me agiki ocako, ki latiro kicweyo woko ki i buk matidi. Ki kare meno, ci, malaika ma i Apokalips 14 owoto woko kacoyo ni cawa me bura pa Lubanga obino; ki i kare meno bene, en aye malaika ma i nyig 10 oketo kabedo pa en i pi ki i piny, oketo kica ni cawa pe dong bi. Pi ngo ma gin aye, lapeny peke; ki lok weng ma kitiyo kwede me tero kabedo pa acel, tye rwate kacel i kom mapat. Pe mite wa bedo ka watel lok mo keken kany me nyutu ni dul ma kombedi tye ka neno dwoko cing pa poro aryo man. I yaro pa bino pa Kiristo, loyo i mwaka 1840 dok i 1844, ocako timo dwoko cing pa gin weng ki i matut pa gin. Kabedo pa malaika man, tiŋ acel i wi pi, ki tiŋ mapat i piny, nyutu diyo madongo pa yaro ne ki i pi ki i piny. Ka lok man onongo kigolo pi lobo acel keken, dong otyeko ni malaika okete kabedo pa en i piny keken. Ento pien obedo ki tiŋ acel i wi pi, wa twero yubo ni lok ne onongo obiolo i yot me pi, ki omed bot lobo mapat mapat ki but piny mapat mapat pa lobo weng; ki yub man omoko tek keken pien yaro pa Bino, ma waloco iye, odonyo i kabedo pa misonari weng i piny weng. Lok mapol ikom man dong nonge i nyig 14. Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Kamano, vasi acel me chapita apar nyutu nino 11 me Agasti, 1840; pien i kare en, twero ma lamal me Ottoman, ma agiki pa ne ki lapor, ocung woko, malube ki lapor ma i Buk me Revelation chapita abongwen. Sister White owaco ni:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Pyer acel me diro apar rwate ki 1840, kede i pyer apar waneno Yohana obedo ki cwiny ma ocwer matek i ceng 22 me October 1844. Yohana orwate ki jo ma okelo lok pa buk matin bot piny weng, ento gubedo ki cwiny ma ocwer matek i ceng 22 me October 1844. Ki pyer acel dok i pyer apar nyutu kit me gin ma otime ikare ki 1840 dok i 1844. Man obedo cing acel ma iyie diro apar.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Ngat me pwodh mukato obedo John ma ocamo buk matidi; ka ocamo, ne en mit, ma nyutu ogamo pa iye bot kwena me 11 August 1840; ci con ne okwalo bedo bita i tung pa iye i kare me Poko Cwiny Madit me 22 October 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> An akawo buk matidi ki i cing pa lacar, kede acamwe weng; kede en obedo i tong na mamit macalo omiere: ento lacen ka acamwe weng, ita obedo macwer. Revelation 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Vas apar con, i vas acel keken, nyutu pire tek lok me con pa 1840 dok oo i 1844. Man obedo witinisi me aryo ma i iye i chapta ni “goro abiro” gitye ka nyutu lok me con eno. Sista White dong otyeko nyutu ni “goro abiro” gitye ka nyutu bolo pa gin matime ma otime ikom lok pa malaika ma acel ki ma aryo. Lok pa malaika ma aryo otum i Great Disappointment, omiyo “goro abiro” gitye ka nyutu lok me con acel acel. Witinisi adek ma i iye konyo ada ni lok me con pa August 11, 1840, dok oo i Great Disappointment pa October 22, 1844, obedo lok me con me porofec ma ki keto dwong iye i Nino chapta apar.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Dong i lok me agiki, kakare ki gin atir ma okube ki “goro abicel aryo”, ocweyo cito me cwalo lok, kede ni macon pire keken myero odok itime doki.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> En owaco bot an ni, “In myero dok i waco lok me janabi i anyim jo mapol, ki dul, ki leb, ki rwodi.” Revelation 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Dwang me polo abicel tye ka nyutu ni cako pa Adventism, ka ngec ma kityabo i “cawa me agiki” kicweyo tekone, binyutu agiki pa Adventism ka ngec ma kityabo i 1989 binyutu ki teko me godo piny, pe pa malaika me Revelation 10, ento pa malaika me Revelation 18 ma ogodo piny. Malaika me Revelation 18 ogodo piny i September 11, 2001, ki kombedi wan watye ka dwogo bot agiki pa dwogo me kit ma otime ki 1840 dok i 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Tam me neno magi ikom Bur apar tye i lwak pa dano weng pi mwaka mapol. Gin ma pe kinyutu nyaka kare ma macok coki en ni, kwede lok mukato maleng meno, tye lok mukato maleng mapat ma ocobo iye. Lok mukato man dong bineny keken bot jo ma gubino gamo Cik pa Alpha ki Omega, ma yiko agiki pa gin kwede cako pa gin. Lok mukato ma ocobo iye i lok mukato maleng ocako ki bal pa geno, ki otum ki Bal pa Geno Madit. Lok pa 1843 nyaka 1844 obedo rek me lok mukato ma mapat matye iyie, ento opoko ki lok pa 1840 nyaka 1844. Sista White ki Kristo, gi aryo, guwaco ikom rek me lok mukato man.

> “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’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo owaco ni, ‘Wangwu ogwede, pien ginyeno; ki wiwu ogwede, pien gwinyo. Pien adwogi awaco botu ni, lanabii mapol ki jo matir osemero neno gin ma uneno, ento pe gineno gi; ki winyo gin ma uwinyo, ento pe gwinyo gi’ [Matt. 13:16, 17]. Ogwede wang ma oneno gin ma onenore i 1843 ki 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Anabi ki ngat maber gityeko dwaro neno gin jene” ma “gineno i 1843 ki 1844.” Yesu ne ocoo ikom lok maleng man i Injili aryo, ento lok mo keken ne tye i kit mapat.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 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. Matthew 13:3–17.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 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. Matthew 13:3-17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Yesu i Matayo, ka waco pi kit ma Lok pa Lubanga timo, ka kwayo dano me ‘winyo’, onyutu ni jo Laodikea ma gikwanyo woko lok ma latic pa Lubanga ohero neno, gubedo cobo i Isaaya chapta 6. Future for America kacel kacel otyeko nyutu Isaaya chapta 6 i kit me nino me September 11, 2001, pien ki kwac me Islam i nino en, malak madit me Revelation 18 oboro piny, ocweyo piny pako le ki kiti pa ne. Latic pa Lubanga weng gubedo ki wii acel, ci i vesi 3 me Isaaya chapta 6 wanongo lok ma kare pi malak eno keken.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> I mwaka ma Rwot Uziya otho, an oneno bene Rwot obedo i kom pa rwot, ma lamal ki kijuko malo, piwot me rigi pa en opongo i ot pa Lubanga. I tung pa ne, Serafim ocung; gin acel acel obedo ki wingi abicel: ki aryo ocoyo wii pa en, ki aryo ocoyo tiŋ pa en, ki aryo onyoŋo. Acel owaco bot acel mapat, waco ni, “Maleng, maleng, maleng, en Rwot me lweny; piny weng opongo ki dwongi pa en.” Yesaya 6:1-3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Piny ocwer ki rwom pa en ka malayika me Fweny apar aboro oburo, ci Isaya omiyo wa gin mukene madwong kun owaco ni rweny ma oneno i Ka Maleng otime i mwaka ma Rwot Uziya otho. Rwot Uziya otemo timo tic pa jadolo i Ka Nyasaye. Jadolo 80 ki Jadolo Madit ogengo ne me timo kamano, nyaka Rwot Nyasaye odok ne ki lepra i tong wiye. Otyeko nongo alama me le pi temo me yubu twero pa gament ki twero pa Kanisa i acel. Pe otho peken; kikwanyo ne i kom rwot, kicako en mapat, ci i kare manok manok ki ii agiki otho i 11 September 2001. Kanisa pa Adventist otho manok manok macalo kanisa pa Yudaya i cawa me Kristo. Ento i 11 September 2001, Adventism ma dong okweyo ngec me agiki abicel pa Daniyel apar acel, otyeko woko calo lak pa Protestant pa United States, ci jo ma Isaya nyutu kityeko lwongo gi me kobo ngec ma nyutu ki dwon me acel me Fweny apar aboro.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Ci Azariya, kabona, odonyo ikom ne, ki kede ne kabona 80 pa Rwot, jo ma tye ki teko; ci gikano Uziya rwot, gi owaco bot ne ni, “Pe en tii mamegi, Uziya, me fukiza ubani bot Rwot; ento pi kabona, nyith pa Aron, ma kigwoko gi maleng me fukiza ubani. Wu woko ki ii ot maleng; pien ikobo cik; pe binen miyo kiti i bot Rwot Lubanga.” Ento Uziya ocwinyi matek, ki i lwete ne tye gi kop me ubani me fukiza ubani; ka tye ka cwinyi ki kabona, ukoma oyango i wi anyim ne i nono pa kabona, i ii ot pa Rwot, i tung madabahu me ubani. Ci Azariya kabona madit, ki kabona weng, gine ne, ci nen ni ukoma obedo i wi anyim ne; gi cweyo ne woko ki kany; en keken too oyabu me wu woko, pien Rwot oboyo ne. Ci Uziya rwot obedo ngat me ukoma nyaka nino me tho ne, ki onongo obedo i ot mapat, ka obedo ngat me ukoma; pien ogoli woko ki i ot pa Rwot; ci Jotam, nyathi ne, obedo i tung ot pa rwot, ka omini kica bot jo me piny. 2 Chronicles 26:17-21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Ber tutwal me ngene ni i ceng 11 me September, 2001, kikwanyo woko lawi pa Protestanti ki Kanisa pa Seventh-day Adventist, pien nitie gine mapire tek adek i yabo pa lok pa Buk me Loka i cawa me agiki. Acel obedo tari ma rwate pa lawi pa Repablikanisimu kede lawi pa Protestantisimu. Gin mukene ma myero ngene obedo pire tek pa kanisa abic aryo, kede ma acel adek en “Seven Thunders.” Gine adek magi me poropheti gi keto lok ma dong tye ka yabo, kede mito me ngene ni, macalo kanisa pa Yahudi ocwii oko i cawa pa Kiristo, Adventisimu bende ocwii oko i “cawa me agiki.”

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Isaya ogamo me wot kabo lok bot jo ma Lubanga oyero ma pe gitye ki adwogi i kare ne, ki Yesu bene otiyo ki lok acel keken me waco bot kit acel i kare pa En. Jo me Lagam ma kiyerogi kiketoogi woko, ki gicano “winyo” ki bedo maber.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> En owaco: “Dii, inwac bot jo magi ni: Winyo keken, ento pe wun ngene; neno keken, ento pe wun ngeyo. Tim cwiny jo magi obed makwongo; tim wingi gi obed matek; ki loro wanggi; kik gin neno ki wangegi, kik gin winyo ki wingi gi, kik gin ngene ki cwinygi, kik gidwogo, ci gicur.” Yesaya 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Tic ma Aisaia omako obedo tic ma Yohana ki Ezekieli omako ka gicamo buk matin. Gin gikelo ngec me kayo bot jo me lagam ma kiyero, ma tye i yore me obwoyo gi ki cing pa Rwot. I kare aryo ma Yesu ogero lok malube ki kit ma otime con, ma jolanen ki jo ma kare gimito neno, Luka oco ne.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings 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. Luke 10:15–24.

> En in, Kapernaum, ma kimalo nyo i polo, bino kigolo in piny i piny me tho. En ma winyo in, winyo an; en ma pwanyo in, pwanyo an; en ma pwanyo an, pwanyo bene en ma ocwalo an. Jo 70 odwogo dok ki cwiny ma yom, gicako waco ni, “Rwot, kadi gemo bene gubedo labot wa kun nying in.” En owaco botgi: “An aneno Satan oburo ki polo calo tung me polo. Nen, amiyo bot we twero me tuki i wi nyoka ki skorpion, ki loyo twero weng me lapii; ki pe gin mo keken bino lwenyo bot we. Ento pe ugamo pi man, ni jogi gubedo labot we; ento ugamo mapol, pien nying we kicoyo i polo.” I cawa eni Yesu oyie maber i cwiny, owaco ni, “Atyeko gamo in, Woda, Rwot me polo ki piny, pien ikano jami man bot jo ma ber i wii ki jo ma tek i wii, ka iyaro gi bot lutino matidi: en aye, Wu; pien man onen maber i wang in. Jami weng kicwalo bot an ki Woda; ki pe ngat mo ngene en Wod, ka pe Wu; ki pe ngat mo ngene en Wu, ka pe Wod, kede ngat ma Wod obyarone.” En odwogo wii bot jo lim ne, omogi i mung, owaco ni, “Opong kica wang ma neno jami ma un nen: Pien awaco bot un ni, lanen mapol ki rwodi oero neno jami ma un nen, ento pe gine neno; ki winyo jami ma un winyo, ento pe gi winyo.” Luka 10:15-24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Dok, kit me lok pa kica ma kikube ki gi ma kityeko miyo gi twero me neno gin ma jo lunyodo obedo mito neno, tye pi jo me lonyo ma kiyero, ma gitye ka kato gi woko kede pe gi mito ‘winyo.’ Sister White wuoyo bot kwero ma Kristo ogoyo i Capernaum, ma obedo cal me kweyo woko ler madit, kede omiyo dwong Adventism kun oketo lok me kwero bot Adventism i [brackets.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> I bot jo ma waco ni gin nyithindo pa Lubanga, kuc ma kiyarogi obedo manok tutwal; lok ma piir mapol otyeko waco, kacel ki wero mapol otyeko waco bot jo ma pe tye i yie wa. Jo mapol kityeko neno jo me kanisa mapatpat calo jo maricho madwong, ento Rwot pe neno gi kamano. Jo ma neno jo me kanisa mapatpat kamano, myero gimino piny i tung lacok pa Lubanga ma tye ki twero madwong. Jo ma gi wero gika, romo ni gi nongo ler manok keken, ki yore me tic manok, kacel ki twero me bedo manok. Ka obedo ni gi nongo ler ma jo mapol i kanisa wa gi nongo, gityeko kweyo anyim ki dwong madwong tutwal, kacel gi yaro yiegi maber bot piny. Bot jo ma yubo dwong i ler megi, ento pe gityeko wot iye, Kristo owaco ni, ‘Ento an atito boti: i ceng me wero, Tire ki Sidon obedo yot maloyo botu. Itye, Capernaum [Seventh-day Adventists, ma gi nongo ler madwong], ma kigiyeyo i polo [i kit me twero], ibibedo kobo piny i Gehena; pien ka tic madwong ma kicweyo iye kikweyo i Sodoma, Sodoma obedo odong nyo ceng eni. Ento an atito boti ni, i ceng me wero, piny pa Sodoma obedo yot maloyo i bot in.’ I kare meno Yesu odwoko owaco ni, ‘Ayeri, I Wu, Rwot pa polo ki piny, pien i kewo gin eni bot jo ma tye ki ngec ki poto wic [i yero gi keken], ka i nyutu gi bot lutino matidi.’

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> ‘Kombedi, pien utimo tic weng magi,’ Rwot owaco ni, ‘an awaco botu, acako kare matut ka awaco, ento pe uwinyo; ki an acoŋo botu, ento pe uwadwoko; eka abi timo i ot man, ma kiyaro i nying an, ma i iye ugeno, kacel ki kabedo ma an amiyo botu kede bot kwaro wunu, macalo ma atimo i Silo. Kede abi cweyo woko bot wang an, macalo ma acweyo woko owete wunu weng, kadi bene dul pa Efraim weng.’ Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

Tic me twero madwong ma onongo otimo i Adventism obedo tic ma dano maler ki nabii gimito neno ki winyo. Tic me twero madwong magi oneno piny i lok mukato pa 1843 ki 1844, ka kinyuto ngec me 'Midnight Cry'. Adventism ocwalo woko lok mukato pa en keken, pire tek lok mukato pa 1843 ki 1844. Lok mukato ma ocako ki otum ki pe ononge calo ma gin mito, kede boti lok mukato ma ki keto ne me yubu gi i piny ma ki timo manyen.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Onongo gibedo ki ler maber ma kityeko keto i potgi i acaki pa yo, ma malak owaco bot an ni en ‘dwon me i tung cawa.’ Ler man otyeko lero yo weng, kede omiyo ler pi tyenegi, pi pe gibiro kweco.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> Ka gi gwoko wange gi tek i Yesu ma obedo i anyimgi, kede ma olako gi bot siti, gibedo ki gwoko maber. Ento i kare manok, jo mogo gicwero; gi waco ni siti tye maleng atir, ci gi paro ni dong myero gi otyeko donyo iye con. En tho Yesu onwongo miyo gi cwiny kun yweyo tung acuc pa En ma lamal; ci ki i tung pa En oaa ler ma opongo i wi lwak me Advent, ci gi yabo, ‘Alleluia!’ Jo mukene, ki pire tek, ginyeko ler ma i tyenggi, gi waco ni pe Lubanga ma olako gi oaa maleng atir. Ler ma i tyenggi ojuko woko, oweko tianggi i butu atir; ci gipore, pe dong gineno lacar ki Yesu, ci gipoto ki yore, giloor piny i lobo ma butu ki marac piny woko.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Gin ma Leona me dul Yuda kombedi tye ka yweyo, obedo lok me mukato pa 1843 ki 1844. “Seven Thunders” tye ka nyutu ki 1840 dok i 1844, ento kare meno tye ki lok me mukato ma pire tek loyo, ma kimiyo ne cal ki cokki pa lok me mukato pa gamo. Lwak acel acel me yub gi tuk ki gi, gi tye ki alamac me yo macalo acel. Ka gin obedo mapat ki mapat, dong Setan bin cweyo kit me lweny mapat pi lwak acel acel me yub; ento pe otimo meno.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> "Ento Satan pe otimo peke. Kombedi otemo gin ma en otemo i yore weng me dwogo—me rucogi ki balogi woko jo, ki mi botgi gin ma pe atir calo obedo tic atir. Calo ma ne tye Kristo ma pe atir i cawa ma acel me kanisa me Kristo, kacel bene i cawa ma apar abicel acel orwenyo nabii ma pe atir." The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Lok madit i coc man, kom ngec weng ma wa tye ka loro, obedo ni ka cawa ma Adventism okwero gwoko mantle me Protestantism, kacel ki kwanyo woko dugu i nino me September 11, 2001, pud gi tye ka waco ni gi obedo dul me woto ma otir ma loro dwon madit me malaika adek. Ento gin aye ma pe atir. Ka in pe ingeyo dul mene ma dong tye ka cano cok me Protestantism, tutwal obedo macalo pe romo me niang rwate ma tye ikom cok aryo i United States of America.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Gin ma otime i 1843 ki 1844 gityeko nyutu i dul me yiko weng, ki kombedi wabin tiyo kwede cako pa Isirael pa con, macalo jo ma Lubanga oyerogi, kede agiki pa Isirael, macalo jo ma Lubanga oyerogi, me nyutu pire tek acel pi Isirael me kombedi, kun golo wang i 1843 ki 1844 calo kit ma kityeko nyutu i rek acel acel pa dul me yiko.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Mose owaco anyim ni Rwot obiro kelo nabi ma romo ki an, ci nabi meno en aye Yesu. Luka i Buk me Tic pa Latic me Yesu omiyo adaa ni Yesu otyeko lok pa poro anyim pa Mose.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Rwot Lubanga megi obinyero botu janabi ki i tung i megi, ki i owete megi, calo an; bot en winjuru. Deuteronomy 18:15.

Jesus is the prophet we are to listen to.

Yesu en janabi ma wa myero winyo ne.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> En aye, Musa owaco bot kwaro ni, “Rwot Lubanga mamegi bikwanyo botu lanen acel i lunywalo mamegi, macalo an; unu bi winyo ne i gin weng ma obiwaco botu. Kadong bino bedo ni, ngat mo keken ma pe bi winyo lanen eno, bi kwanyo woko ki bot jo.” Eyo, lanen weng, kacel ki Samuel, dok ki gin ma mede i rek, gin weng ma owaco, gi bene giyabo pi cawa man. Inu gin nyithin pa lanen, ki pa lagam ma Lubanga ogamo ki kwaro wa, kun owaco bot Aburahamu ni, “i nyig mami, dul weng i piny biben miyo gi mukisa.” Botu me acel, Lubanga, ma okwanyo Wodi Yesu, ocwalo ne botu me miyo botu mukisa, ka ocoyo ngat mo keken botu ki i balne. Acts 3:22-26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Rek me yubu pa Kristo cako i “cawa me agiki,” macalo rek me yubu weng. “Cawa me agiki” i kare pa Kristo obedo nywolone. Buk Maleng nyutu ni i nywolone ne tye medo me ngec, rwate ki tito pa “cawa me agiki” ma i Buk me Daniel. Bende ka obedo lagwoko meme, onyo gi ma gi ngec ma aa ki tung chieng, Herode ma cwiny ocol, onyo Ana ki Simeon i Templo, ne tye medo me ngec ka onywolo. I kare meno, lidak pa kanisa me Yahudi kikwanyo woko. Golo nyom ne obedo mapol mapol, ento ocako ki yero woko pa gi bot lok ma kiyabo woko i cawa me agiki.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Dano pe ngeyo man, ento lok maber man opongo polo ki yom cwiny. Ki paro madit me cwiny marweny, jo maleng ma aa ki i piny me ler gi wolo i piny. Piny weng odoko ler pi bedo pa En. I wang got me Bethlehem gicoko lwak malaika mapol ma pe romo pimo. Gitye ka kuro cik me nyutu lok maber bot piny weng. Ka ladit me Israel onongo obed atir i lagwok ma kicweno botgi, onongo gicwako tutwal i yom cwiny me nyutu nywol pa Yesu. Ento kombedi gikwalo gi woko.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Ludito pa Adventism ogwoko woko i 1989, ka Daniel 11:40 ocadore. “Cawa me agiki” i mukato pa Moses, ma onongo nyutu Yesu, onongo obedo nywolo ne, kun jo-ot ne, ki ci angec nyare pa Farao, oyudo medo ngec ikom lale Moses. Nying ne dong nyutu ni “ogonyo ki i pi,” kadok Nying Yesu nyutu ni “Jehova ogwoko.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Bang 'cawa me agiki' rek weng me yubu nyutu kare acel ka ngec ma omedo i mukato me kare eno oketo katek i lok, ma romo nyutu calo lakit bot dul me kare ma gin myero kwanyo gi me dwoko pi ler ma kiyabo cuc i cawa me agiki.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Yohana Batisita oketo lok pa Kristo i cik, ci i mwaka 40 pa en, ka en otemo yweyo Isirael ki i Misri ki rwom pa en keken, lok pa Mose bene kityeko keto i cik. Kombedi dong lok me yweyo ki i Misri tye i rekod me lwak.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Ka mwaka apar angwen lacen, lok pa Moses ogamo ki teko i yobo ma ocake, ki obino kwede ranyisi aryo me bedo pa Lubanga, ma ki celone kwede: lati ma odwogo i lubur, ki cing ma opoya ma Moses okwoo woko ki i tere. Lok pa Yesu ogamo ki teko i bapatiso pa En, ma obino kwede ranyisi aryo me bedo pa Lubanga: dwon pa Wuon ki Roho Maleng. Tuk ma enirom anyim i rico pa gin aryo nyutu moko cwiny me acel, kare me kuro, ki bino pa Malaika me aryo, onyo 1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Kwer cwiny i rek pa Moses onen nining ki dako ne, ka malak pa Lubanga obino piny me nego Moses pi pe ocweyo cing pa lwet pa nyathi ne. Ki cid, Zipporah otimo yore meno i nyathi gi keken. Moses pe o paro me cweyo cing pa lwet pa nyathi ne! Lamal en keken me lagam ma omiyo bot Abraham, Moses pe o paro ne. Ladit Abraham ocero lok me poro ikom otong pa Jo Ebru i Misri, kede golo gi woko ki bot Misri, kede lok pa nabi ne myero otumo pire tek ki bot Moses; ento Moses pe o paro me cweyo cing pa lwet pa nyathi ne. I kare meno Moses ocwalo Zipporah dok cen bedo bot wone nyo golo woko otimore. En obedo i Midian nyo Moses omi nyithindo pa Israel okwalo ki iye pii pa Red Sea, ma apostol Paul omiyo wa ngec ni obedo ranyisi me Baptiis, yore en keken ma oloko yore me cweyo cing pa lwet. Pe iwil gin meno. Obino pa lamal me yo ma nyutu malak mariyo i rek pa Moses, lamal me yo ma okelo kwer cwiny mukwongo i rek meno, obedo weyo woko cik ma mukwongo me lagam pa Abraham ki Lubanga.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Dwaro ma opoto mukwongo i tic pa Kristo en tho pa Lazarus, ma Martha ki Mary obedo gi adwogi maber ni pe bino time ka Yesu pe obayo kare nyo dong Lazarus otyeko bedo otho pi ceng angwen. Dwaro ma opoto pien Yesu ogamo larem pa ne Lazarus me otho ki cako nyono i kul obedo madwong tutwal, pe keken pi anywol aryo, ento bende pi jo latici. Ento dwogo pa Lazarus ki tho obedo alama me yiko tic pa Kristo weng.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> I gengone me bino i bot Lazaro, Kristo obedo ki puro me kic pi jo ma pe okeyo ne. Odongo, me ka odwogo kelo Lazaro ki bot kwo ki i tho, omii jo ne ma cwinygi tek ki pe giyie lim mukene me nyutu atir ni en aye 'dwogo kwo, kede kwo.' Pe onongo obedo peya me weko geno ducu pi jo, lami me ot pa Israel ma i can keken ma tye ka turo-turo. Cwiny pa en onongo ocwer ne pien pe gityeko loko cwiny. I kic pa en, opuro me mi gi lim mukene ni en aye Ladwogo, en keken ma twero nyutu kwo ki kwo ma pe tho i nining. Man myero obed lim ma ladit me dini pe ginyubu i balo. Man aye keken pingo odongo me woto i Betaniya. Lamal ma pire tek, dwogo Lazaro i bot kwo, myero obed me keto alama pa Nyasaye i kom tic pa en kede ikom yubu pa en ni en aye Nyasaye. The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Keto cal pa Lubanga i jo 144,000 kiyaro i rek me 1843 ki 1844, pien kityeko miyo wa ngec ni Lazaro ne obedo en ma otingo Kriisto i Yerusalem i ceto me loyo. Rek me ceto me loyo aye rek ma Dul White otyeko tic kwede me yaro Midnight Cry me 1843 ki 1844. Obedo ngeyo marac pi ni Kriisto obedo ki teko me dwogo jo otho ki teko me cweyo pa Lubanga. Mariya ki Elizabet gogamo ni gineyo ni Yesu obedo ki teko me dwogo Lazaro i kare me turumbeta pa agiki, ento pe ginyero neno ni en obedo ki teko me dwogo ne i kare meno kede kany. Gijuko woko ada keken ma obino me nyuto i bapatiso ne ki i tho ne, ma obedo cako ki agiki me tic ne pa iye keni me higa adek ki abar. Pe ginyero neno nyo kidi okwanyo woko ki i bur, macalo ka cawa ma bino anyim en obi golo lwet ne ki i bal ma tye i yite mogo i cal me 1843.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Mose, ka ocwalo Zipora woko pi lweny ma obino kwede Farao, oneno ki owad madit pa en, Aron; dong jokwena aryo gidonyo i Misiri me nyutu kwena pa malak mararyo. Pud peko mo keken ocwalo i bot Misiri, Mose owaco bot Farao ni, ka pe obino weko Isirael, lawi pa Lubanga, woto woko me pak, ento Lubanga obino giko lawi pa Misiri.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Ci Rwot owaco bot Mose ni, Ka idwogo i Misri, nen ni itimo i nyim Farao ratiro weng ma an acwalo i lwete ni; ento an abi medo cwinye matek, wek pe obi weyo jo me wot. Ki ibi waco bot Farao ni, Ma eni gima Rwot owaco ni, Isirayeli obedo wuoda, keken wuoda madit. An waco bot in ni, We wuoda wot, pi otici an; ento ka ijuko weyo ne, nen, an abi nego wuodi, keken wuodi madit. Exodus 4:21-23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Midnight Cry onongo obedo lok me anyim ma bi chopo i kare me anyim.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> I kare me kwanyo Isirael ki bot Misri, Lubanga dok omiyo cik me yiko pa nyith me acaki. Ka lutino pa Isirael tye i cing pa jo Misri, Lubanga ocwalo Mose me wot bot Farawo, rwot pa Misri, me waco ni, “Man en waci me Lubanga ni, ‘Isirael obedo nyath an, pire kene nyath an me acaki; kede an waco bot in ni: Wek nyath an o wot, me obed timo tic pa an; ka in pe i yee weko ne, nen, abi balo nyath in, pire kene nyath in me acaki.’” Exodus 4:22, 23.

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> “Mose ocwalo ngec pa en; entito, dwok pa rwot ma ogelo wiye malo ne: ‘Ladit en ng’a, ni an anywako dwon pa En me weyo Isirayel wot? An pe angeyo Ladit, kede pe abi weyo Isirayel wot.’ Exodus 5:2. Ladit otimo tic pi jo pa En ki alama ki cwec ma lamal, kicwalo cing ma ruc i bot Farawo. Ka otum tutwal, malaika me kwanyo ne gikwayo ni obed me kwanyo kwo pa ma me acaki pa dano ki le i bot jo Misira. Pi bed ni jo Isirayel ogwoke, gikwayo gi ni giketo i lati me ladule me ganggi remo pa lam ma gikwero. Gang acel acel myero kiketo iye alama, ni ka malaika obino i tic me tho, obed opiro i wi gang pa jo Isirayel.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Lok me Midnight Cry ma kicwalo bot Farao obedo nyutu tho pa okongo me adwogi bot gengo pa Farao. Ka lok ne kicono i rekod, bal mapol ma nyutu teko pa Midnight Cry i summer me 1844, kiceto gi i wi Misri. Lok me Midnight Cry oyiweyo piny ducu macalo yiik madit me pi i summer me 1844. Bal mapol oyiweyo Misri, ka tho pa okongo ma kigiyero odonyo, onwiny yubu i saa apar aryo ki otum i Misri ducu.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Mose owaco ni, “Man en waco pa Rwot: I tung otum abi wot woko i tung piny me Misiri. Nyithindo mokwongo weng i piny me Misiri gibitho, aa ki nyithindo mokwongo pa Farao ma tye i kom me rwot pa en, nyaka nyithindo mokwongo pa nyako latic ma tye i pote me okang; kede nyithindo mokwongo pa jami me le weng. Kede bino bedo ywak madit i piny me Misiri weng, ma pe obedo kamako con, kede pe bino bedo kamako doki.” Exodus 11:4-6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Donyo me loyo pa Kirisito i Yerusalem otyeko ki lacar pa Kalivari, ki jopuonj pa Kirisito ki joma mukene ma kongone ginywako ketho cwinya madit.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> Bal me geno wa pe obedo madwong calo pa lupwony. Ka Wod dano odonyo ki loyo i Jerusalem, gi geno ni gubedo ne rwot. Jo ocok ki kabedo weng, kaci waco: “Hosanna bot Wod Dawudi.” Kacel ka lami ki ladito gikweyo Yesu me otum dul maduong, En owaco ni ka gin itum, kidi bene biwaco dwol, pien poroc myero otum. Ento i nino manok, lupwony magi keken gineno Lapwony gi ma gihero mapol, ma gi geno ni obedo rwot i kom pa Dawudi, otweyo i wi misalaba ma ruc, i wi Farisi ma gicunu kacel ki giyepi. Geno gi ma malo opoto woko, kede otela me tho ocunge gi. Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Cwiny piny madit pa lacam ki jo Miller bene nyutu kede kit ma Jo Ebruu gitye kamako i kin lwak pa Farao ki Nam me Cuc.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Lema ma kicoko weng pa cawa macon tye ka lero i wa. Coc pa pe paro pa Israel kigwoko ne pi lero wa. I cawa man, Lubanga oketo lwete me coko jo pi iye keken ki i piny weng, ki i dul weng, ki i leb weng. I tic me Advent en otimo pi gin ma en oyero pi en keken, macalo ka otimo pi jo Israel ka odugi gi woko ki i Misri. I cwil cwiny madit me 1844, yie pa jo pa en opimo ne, macalo pa jo Ebru i Nam me Macol.” Testimonies, volume 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Obedo ma tek me neno ni, ka Kilisito odonjo i Jerusalem, cwiny me kare ocako ywak me pako, ma Joo Farisi otemo me gengo. Gin ma i cwinya pa ywak me pako onongo obedo yaro Yesu ni En Wod pa Dawudi—cal acel keken ma Kilisito onongo otimo kwede me cimo agiki pa lok mamegi kwede Joo Yudaya ma gipoto lapeny. Gima ne marac loyo bot Joo Yudaya obedo ngec ni ka gilonge Yesu, “Wod pa Dawudi,” gin bene gitye ka yaro bino me loyo pa Rwot Dawudi i Jerusalem.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

I lok pa tic pa Dawudi me kelo Apot me Cik pa Lubanga i Jerusalem, twero ma ki miyo bot ngec kityeko nyutu ne ki miyo twero bot Dawudi.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Ci Dawudi omede wot anyim, omede bedo madwong, ki Ladit Lubanga ma Rwot pa lwak weng obedo ki iye. 2 Samweli 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Eno ka, Dawudi ogamo me kelo Sanduku me Lagam i Yerusalem. I kelo Sanduku i bur pa Dawudi, obino bedo ki kecwiny, macalo i rek me yubo weng. Uzza, ma nyingne nyutu twero, kun onongo ngeyo maber ni pe kimiyo twero me dwang Sanduku, ento odwangone. Gin acel keken ma i acaki ocwalo Sanduku i lacam, obedo kwanyo cik i kom dwil pa Rwot ma kiyaro, kacel ki paro pire keken i kom twero ma rwate ki Sanduku pa Lubanga. Ento Uzza, dano macok ki twero pa Dawudi, okwanyone cik, macalo ka Mose okwanyone cik me yaro. Uzza ogemo, otho, kacel ki Sanduku odong i woko pa Yerusalem, nyaka i kare ma Dawudi nonge ngec ni jo ma tye gikwoko kabedo ma Sanduku odong kwede inyuma me tho pa Uzza, tye gikwede. Eno ka, Dawudi dok ocako kelo Sanduku i Yerusalem. Ka Dawudi ojibi i Yerusalem, dako pa ne oneno kal pa ne ki ocako kecwiny madwong.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Rek adek me tic pa yubu, ma weng gityeko dwoko ikom higa 1843 ki 1844, en kare ma jo ma atir ki lanen gumito neno ki winyo. Lwak me bino pa lajal ma aryo, ma nyutu ni tye kare me kuro ki goyo cwiny piny, obedo yot me neno weng. Gin ma atir mapire tek nyutu ni goyo cwiny piny pe obedo kacel keken ki wic ma okor pa Moses, onyo Uza, onyo Martha ki Mary, ento obedo goyo cwiny piny ma orwate ki gengo lok me kit ma gang ma orwate ki lok me con ma goyo cwiny piny otime iye. Pi Moses, obedo alamar me cweyo kara me cwe; pi Uza, obedo tamo pire keni ikom cik pa Lubanga ikom Sanduku; pi Martha ki Mary, obedo bedo pe ki geno i twero me yubo pa Kristo me dwogo ngat i ngima.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

I kom Mose, gin ma madwong loyo i tic pa en obedo keto yar me rwom ki dano ma kiyero, ki Mose owero alama pa yar eno. I kom Uza, obedo dyere keken me pwodhi pa Cik pa Lubanga, ma kityeko keto iye Sanduku me Yar pa Lubanga. I kom Martha ki Maria, obedo wii pire me tic pa Kirisito, ma ocako ki baptiiso pa En, kacito ki tho pa En, iketo iye kabur, ki ochier pa En, macalo kit ma kinyutu ne i cako me tic pa En. Moko cwiny me acel me 1843 okelo ne ki bal i namba mogo i cal ma obedo tyeko pa lok pa lanen me Habakuku. Bal eno onwongo rwate ki dyere me acaki me wot pa Miller—dyere me "ceng pi mwaka."

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“Mot abicel” nyutu tuk me Adyentu ma aa ki 1840 dok cen i 1844; ento i iye tuk man tye gin matime me 1843 dok cen i 1844, ma ocako kede kwer pa cwiny dok otum kede kwer pa cwiny, ci keto cing pa Alfa ki Omega i gin matime meno. Gin matime meno en gin matime keken ma Yesu ki Ellen White nyutu iye ni en gin matime maleng, ma lajwero dong kare weng gi hero matek neno.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Rek angwen man; Mose, Dawid, Kirisito ki Millerites gipwonyo ni ka parabulu pa nyako maleng abicel dok pako i agiki me lobo, obi bedo ki medo teko, pe pa lok pa lacar me aryo, ento pa lok pa lacar me adek, ma kenyo ki goyo cwiny, ma cako cawa me kuro.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Ka malaika ma mukwongo oboro piny i 11 August, 1840, omoko ni cik me porofetik ma mukwongo pa jo‑Millerite tye atir, kede ni moyo cwinygi ma mukwongo bino rwate keken ki cik en. Ka moyo cwiny en kede kare me kuro otyeko i Midnight Cry, lok en bende birwate ki cik me nino pi mwaka, calo bende nyutu ni Kristo bino i 22 October, 1844. Weng alama angwen me yo i kare ma aa ki 1840 okato bot 1844 obedo rwate ki cik me nino pi mwaka.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

Jo Yawuudi onwongo latic me gwoko cik pa Lubanga, ki gin ma kirwako i tung pa Mose obedo cik pa Lubanga ki yore ma kicwalo. I wac pa Dawid, obedo dok bene cik pa Lubanga. I wac pa Kristo, obedo cik pa Lubanga, pien labongo goyo remo pe tye kweyo richo ma cik pa Lubanga otyeko nyutu bot ngat ma tye ki richo. Ento Adventizimu onwongo gi ma kiketo me gwoko, pe keken cik pa Lubanga, ento bende Lok me porofet.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Ka meno, i rek pa gin matime me Millerite, lok madwong obedo cik pa Lubanga ma me lapor. I agiki pa Adventism, obi dok bedo i kom cik me loco lok pa lapor; ento, ki i mwaka 1844, kare me lapor pe dong myero ki tiyo kwede. Cik ma i agiki gibedo i kicano me Alpha ki Omega ma nyutu agiki aa ki acaki.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Ka twero madit pa Ottoman ogik i tyeko pa “Woe aryo”, ma nyutu tic me unabii pa Islam, unabii me mwaka 391 ki ceng 15 ma i Revelation 9:15 otyeko, ki “cik me ceng pi mwaka”, ma obedo cwiny pa tic pa Miller keken, kimoko atir.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Ka Islam otuki i 11 me September, 2001, bino pa ‘woe’ me adek, ma kiwaco i Revelation 8:13, otyeko, ci cik madong ma obedo i cwinya pa tic pa Future for America okano adaa; cik en, ka waco me pire tek, en ni: lok me con dwogo tye piny. Poro pa ‘trumpet’ me ‘woe’ ma nongo nyutu Islam okano adaa, ka angel me Revelation 10 i 1840 kede angel me Revelation 18 i 2001 gi tyeko. Lok me con obedo odwogo. Ma onongo kigeno ma bino anyim en yubo cwiny.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Poto cwiny bikwanyo kelo kare me kuro. Poto cwiny bino nyworo cwinye piny ki biyaro jo ma tye katic kwede. Poto cwiny bino time pi weko cik madit me poropheti, en aye cik me poropheti ma kicweyo i acaki pa Adiventisim. Miyo teko me September 11, 2001 obedo ki Islam, ki poto cwiny me July 18, 2020 obedo pi Islam. Kimino wa ngec ni gin ma omiyo Samuel Snow ki mukene ma lacen onongo gi ngiyo dyer 22 me October, 1844, en ni Rwot okwanyo lwete ki bal ma tye i namba mogo i cal me 1843. Eka Snow ki jo pa Miller noneno ni gin acel keken ma omiyo gi pwod loko ni opongo pa poropheti me mwaka 2300 bi time i mwaka 1843, en aye gin acel keken ma omiyo gi nongo atir dyer 22 me October, 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> Yesu ki lwak pa polo oneno gi ki kica ki hera bot gin ma onongo tye ki kwayo maber me neno En ma cwinygi onongo tye ka hero. Malaika onongo tye ka rwenyo kumgi, me cweyo cwinygi i cawa me temgi. Gin ma onongo pe gicweyo lok me polo, gityeko weko gi i otum, ki kwec pa Lubanga opye botgi, pien pe gicweyo lero ma ocwalo botgi ki polo. Ento gin dutu ma ki adwogi, ma pe gubedo twero ngeyo pingo Rwotgi pe obino, pe gikweyo gi i otum. Dok kityeko rumo gi bot Bibligi me yenyo kare me poropheti. Lwet pa Rwot kikwanyo woko ki ii namba, bal gucweko piny. Gioneno ni kare me poropheti orumu i 1844, ki cim acel ma gityeko nyuto kwede me yaro ni kare me poropheti okato woko i 1843, otyeko nyutu ni gubituco woko i 1844. Lero ma oa ki Lok pa Lubanga olerone i bot kabedo megi, ki gicweyo ni tye kare me cogo—"Ka obedo ocogo, kuru ne." I hera gi pi obino madwero pa Kristo, gityeko woyo cogo pa neno, ma kityeko cako me yaro gin ma matye ka kuro adaa. Dok bene gityeko nongo cawa me kare. Ento an oneno ni mapol i gi pe gubedo twero woto malo ki adwogi marac ma gicako, me bedo ki rwom pa dwii ki teko ma oyaro geno gi i 1843. Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Wa myero geno ni yubu ma omiyo waco apena ni Islam bi lwenyo United States i July 18, 2020, bi moko ada ni i cik me Sande ma tye ka bino cok, Islam en ogolwic ma kelo bot United States, ka kom me kare dong pe rwate ki gin matime.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Lamal angwen madwong me yor i riyo pa 1840 dok i 1844. Lamal acel acel tye rwate ki katic me tiyo kwede cik mukwongo pa Miller—kien me “ceng obedo higa.”

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Alama me yoo ma madit angwen i gin mukato me 2001 nyaka Cik me Sande. Ceng 11 me September 2001 obedo Islam. Nyutu anyim ma pe otime me ceng 18 me July 2020, obedo ikom Islam. Alama me yoo weng tye kakare ki tic me keto iye cik madit pa Future for America—dwogo me gin ma otime con. “Seven thunders” tye macalo gino ma obino, ma bonyutu ki yoregi. Ma acaki i alama me yoo angwen, obedo ceng 11 me September 2001, ma onongo nyutu ogamo pa Islam i United States i tyekone “woe” me adek. Alama me yoo me agiki, ma tye macalo Cik me Sande i gin mukato wa, myero obed ikom Islam; pien Alpha ki Omega pol kare nyutu agiki ki cako, kacel ki eni, Alpha ki Omega en aye ma ocungo “seven thunders” pi gin mukato man keken. Islam bi ogamo United States i kare me Cik me Sande.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Man obedo acel ikom gin adek me kwongo i yweyo pa tutwal abiro ma kombedi tye ka kiyweyo. Ka Moze opolo ngec ma lingo calo “Midnight Cry” i rek pa gin matime pa en, woto me agiki nodoko yubu malac. Bal apar ma pe i kit lobo ma gogo piny matek, nyo nyutu pa nabi me lati me acaki otimore woko, ma okelo dwon madit i otum i Ijipita. Ka Kirisito odonyo Yerusalemu, wot yubu bot Lapii ocake mede. Ka ngec ogolo ne, pe tye dwogo cen. Ki i camp meeting i Exeter i ceng 12 me August, 1844, i lacen ma pe opong dwe aryo, nyutu ma kigeno otimore woko.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lok pa Rwot obino bot an, owaco ni, “Wod dano, en ngo lok me iwaco ma un tye kwede i piny Israel, ma uwaco ni, ‘Nino gityeko bedo lamal, kacel ki neno weng pe tye ki timo?’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Abi weko lok me iwaco man obed otum; pe bi dong timito ne calo lok me iwaco i Israel; ento igi waci ni, “Nino tye tung keken, kacel ki timo pa neno weng.”’ Pien pe dong bi bedo neno ma peke onyo kwanyo me lapeny ma gobo cwiny i iye ot pa Israel. Pien an aye Rwot: abi waco, kacel ki lok ma abi waco obibedo; pe bi dong lamal: pien i nino mamegi, aa, ot pa bayo, abi waco lok, kacel abi timo ne,” owaco Rwot Lubanga. Lok pa Rwot dok obino bot an, owaco ni, “Wod dano, nen, gin pa ot pa Israel waco ni, ‘Neno ma oneno obedo pi nino mapol ma piny aa, kacel owaco pi cawa ma tye i anyim maber.’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Lokna mo keken pe dong bi lamal, ento lok ma abiwaco abedo,’ owaco Rwot Lubanga. Ezekiel 12:21-28.”

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