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# The Book of Daniel - Number Eighty-Four

Buk pa Daniel - Namba 84

Unveiling the Four Generations of Laodicean Adventism: A Journey Through Biblical Parallelism and Prophetic Testing

Nyutu woko kare angwen pa Adventism me Laodikea: wot i iye larom me Bibul kede temo me lanabi

Author

Jeff Pippenger

Published

February 17, 2024

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Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.

Lok me adier kityeko miyo bedo piny ki yubu pa lami neno aryo onyo adek, kacel ki tic me keto macobo angwen ma Ezekiel i pot buk abicel adek, calo dyer angwen me Adventizim me Laodikea, bene tye ki lami neno mapol. I coc ma con kityeko nyutu ni kanisa abicel aryo me buk Revelation i pot buk aryo ki adek, pe keken ginyutu calo histori me Israel me kombedi ki cawa pa jo Apostol ocake nyo i agiki pa piny, ento bene kanisa abicel aryo magi ginyutu calo histori me Israel me con ki cawa pa Moses nyo i cawa pa Kiristo.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Kanisa pa Efeso onwongo nyutu calo kanisa me acaki pa Kristian, kede bendi calo Isirayel ma cok, aa ki bot Mose nyo oo i cawa pa Lajaji. Kanisa pa Simirna onwongo nyutu calo kare me mateso aa ki cawa pa jengi pa Yesu nyo oo i kare pa Ladit pa Loma, Konstantino; kede bendi calo kare pa Lajaji, ka ngat keken otimo gin ma obedo ber i wangene. Kanisa pa Pergamo onwongo nyutu calo kare me golo piny aa ki kare pa Konstantino nyo oo i kare pa twero pa Papa i higa 538; ento kede bendi calo kare ma Isirayel ma cok gireko Lubanga kede giyero rwot, kede gi golo piny pire tek ki lobo pa jo ma pe yar Lubanga ma gigengore kwede. Kanisa pa Tayatira, ma Yezebeli nyutu kwede, obedo kare me lawo pa Papa aa ki higa 538 nyo oo ki 1798, kede bendi cobo me cawa 70 pa Isirayel ma cok i Babulon.

Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.

Kanisa angwen bene gityeko yiko kare angwen me Adventism, kede gimiyo lami me keto tim marac angwen ma Ezekiel owaco i kare angwen. Kweko cik me 1863 gityeko yiko calo kare me acel pa Israel me con, ma nyutu kwede kweko pa nyathi dyang me dahabu pa Aarón. Kare me acel tye iyie kwena ma omi i kanisa pa Efeso, ma nyutu ni jo Lubanga ogweyo hera megi me acaki, kede ni myero gidwogo cwiny kede dwogo i hera megi me acaki. I 1863, hera me acaki, ma gityeko yiko kwede lulu pa William Miller (adwogi ma gityeko tito kwede, pire keken ‘abicel cawa’), gikweyo i tere, kede jo Lubanga gimio kwena me dwogo.

> Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.

> Ento an tye ki gin acel ikom in, pien i weko hera ma i acaki itye kwede. Omiyo poyo kabedo ma ki kany ma i obur, ci i lok cwiny, ci itim tic me acaki; ka pe, abi bino bot in otidi, ci abi kwanyo tung pa in ki kabedo pa en, ka pe i lok cwiny. Revelation 2:4, 5.

The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.

Jo Millerite otyeko lwenyo ki Protestantism ma otyeko yweyo yie, ma Jeremiah oyubo gi ni “dul pa jokec”, ki gi kiteno ki cwiny ma pe owuo ni lamal obino; pien ka obino, pe bino goba. “Dul pa jokec” onongo gin calo lanabi macoo ma ogobo bot lanabi pa Yuda, ma onongo opiko pak mape adier pa Jeroboam.

> I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.

> An angeyo tic pa in, ki tuk pa in, ki cwiny mapat pa in, ki kit ma pe iromo bedo ki jo marac; itemo jo ma waco ni gin apostol, ento pe gin, ki inongo gi jo me mwac. Kede, in ikano matek, ki itye ki cwiny mapat; pi nying na itiyo matek, ki pe i weko woko. Revelation 2:2, 3.

The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.

Kanisa me aryo pa Smyrna onyutu kare me cwero i kanisa me Kristian ma i acaki, ma gitye kede jo ma otho pi geno ma adwogi, kede jo mogo ma gicako cwero i gi keni pien dwaro i cwinye pe lamaleng. Obedo bende onyutu kare pa Judges, kun dano acel acel i Isirael ma con con otimo gin mo keken ma onongo calo ber i wangegi. Lunyut me golo wi ma ocake i mwaka 1888, onyutu kare me cwero ikom Roho me Porofesi, laloc ma kiyero pi cawa, kacel ki Roho Maleng. En bende ocako kare ma jo macon me Adventism pa Laodikea giyero timo gin mo keken ma onongo calo ber i wangegi, macalo kit ma dano calo Kellogg, Prescott ki Daniells obedo lajul ne.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Gi manok ma gitye ki geno maber i cawa meno gitye i lweny pa lamal ma kelo tho, ki dul ma gicayo ni gin Yahudi, ento pe gi. Kadi bot kabedo me lalo ma gi tye kwede, gi obedo pa sinagogi pa Setani, macalo twero ma Sister White omiyo ka onyutu ni gin mo gitye gitongone “ki malayika ma kicweyo woko ki i polo.” Gicayo ni gitye ki wic madwong, ento gipe wic. Pe onwongo kimiyo jo me wic i cawa meno kwayo bal; ento kimiyo gi cobo cwiny me bedo ki geno nyaka tho. I mwaka 1915, lok ma agiki ma Sister White owaco en ni, “A ngeno en ma a geno iye,” pien obedo gi geno nyaka otho.

> I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.

> Angeyo tic mami, ki cwercwer, ki bedo ma pe itye iye (ento in itye ma loyo); ki angeyo kwano pa gin ma gi waco ni gi aye Yahuudi, ento pe gin, ento gin sinagogi pa Saitani. Pe ibwogo gin mo keken ma ibin tye kwede: nen, Lacoo bikao jo acel acel i tung inii ki cweyo gi i gereza, pi gitemi; ubin bedo ki cwercwer pi nino apar. Bed atir nyo i tho, ento an abimii kop me kwo. Revelation 2:9, 10.

The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.

Kanisa pa Pergamo onongo nyutu gonyo i tung atir ki bal, i tung yo pa jo ma pe yaro Lubanga ki Kricitiani, i cawa pa Ladit Rwot Konstantino, kede boti gonyo pa Isirayel me con ma otime i lok me kare pa rwodi. Onongo nyutu gonyo pa atir ki bal, ma romo kelo bal keken. Onongo nyutu boti ki Konferensi me Baibul pa 1919, kama golo buk, “Cik pa Kristo,” otime me cweyo lok pa Adventist ma labong piny ki injili ma pe atir pa yo pa Protestanti ma otyeko weko adwogi. En i cawa me adek pa Adventism ma gonyo madwong me atir otime.

It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.

En i kare man, ma ocako i 1919, kanisa ocako kompromais ma otyeko cweyo Kit me Cik pa Kanisa. En i kare man, ma ocako i 1919, kanisa ocako kompromais ma omiyo myero akiridit obed i gin aryo: sukulu me dwe ki sukulu me dini. En i kare man ma ocako wot bot Bayibul ma kombedi, ma kiketo ikom kit pa Katoliki. En i histori man ma otime mit pa lajogi me cako keto rwate ki rejim ma tye nining anti-Kricitiani.

The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.

Kit me tic en ocako i nyange i kare me Lweny me Civil, ka lunyodo pa Laodicea ocweyo kube me cik ki gamente pa United States, pi nongo adwogi maber pi luteny ma i kanisa ka gibino kwanyo gi i dul me lweny ma odugu tutwal i mukato pa Amerika, en dok keken i acaki me Lweny me Duny ma Acel, ka Purezidenti pa General Conference, A. G. Daniells, okube ki gamente pa Jemani, oketo wek pi Jemani me kwanyo ki cwako luteny me timo tic i dul me lweny, kede me bedo ki gir, kede me weko gwoko Sabat. Tic en ma Daniells otimo okelo pobo ma oyubo but-buto mapol pa Seventh-day Adventist Reform Movement, ma tye kombedi kacel.

That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.

Yub me yweko atir mano mede ki Jamani me Nazi pa Hitler; lacen, mede kwede ki piny ma gicweyo Dul pa Soviet; kombedi bene, kit gamente calo pa China tye ka gwoko ne. Yub me yweko atir pa dyer adek i rwom ne ki tic pa gamente, obedo kityeko coyo ne calo yub me yweko atir pa rwodi pa Israel ma con ki Constantine, ma gityeko nyutu calo i lacar me Pergamos. Kare meno bene gicoyo calo yub me yweko atir i tic pa lacar ne ki Injili ma pe atir me kuc ki gwok, ma gicoyo calo i “The Doctrine of Christ” pa Prescott.

> I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

> An angeyo tic ma itimo, ki ka i bedo, ka kom pa Satan tye; ki i moko atir nyinga, ki pe i kwero yiena, keken i cawa ma Antipas obedo lami pa an ma ogamo maber, ma ogiko i iye in, ka Satan bedo. Ento atye ki gin mogo matin malubo in, pien i tye kany ki jo ma gi moko atir pwony pa Balaam, ma opwonyo Balac me keto guc i anyim jo Isirael, me cham jami ma kimiyo bot lamal, ki me timo rweny. Revelation 2:13, 14.

The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.

Fornikeshon eno nyutu tic pa General Conference i kit ma gimediyo pire kwede ki lobo macalo Nazi Germany kacel ki Soviet Union, i kit me waco ni gi tye ka gwoko yore me tic ma mite ki goment ma opore woko, ento gi nyayo jo adwogi i lobo magi ma gicoyo peko me kobo ki telo mapatpat ma gi omedo pire kwede. Cam ma kimiyo i misango bot luba omak metodoloji ma pe atir pa Protestantism ma odwoko woko kacel ki Catholicism ma odwoko woko, ma dong kityeko keto maber i yunivasiti pa Laodicean Adventism, ma gi ogamo lore ki cik pa metodoloji ma odwoko woko, i dini kacel ki i kwo maber.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

Yesu onyiso giko pa kare adek calo ma onyiso cako ne, pien en oketo ranyisi me bino pa kare angwen kede yabo buk ‘Questions on Doctrine’ ma kiyabo i 1957, ma ogengo woko opong opong loko madit me lonyo ma tye ikinyi adwogi atir ki paro marac pa Protestant ma ojuko adwogi atir ki Catholic. Buk en, ka atir, tye ki adwogi marac mapol; ento ma i gin matut, tito ni pe romo bedo ma oloyo i Kristo, nyaka ka kiloko ngat woko ki lacim i Dwogo pa Kristo ma aryo. Buk eno oketo ranyisi me cako pa kare ma lacoo macon apar aryo abic myero gubwat piny, kwero ceng. Gin pa polotiki ki pa dini ma mite me weko Kanisa Adventist me Laodicea yaro kwer pa Sande i cik pa Sande ma peya bino, dong obino.

The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”

Gin marac ma angwen ma Ezekiel, otime ka i chapta abongwen jo ma gitye ki yie manok tye ka kicoyo ribi i wi-wii gi, ka pud pe malakite me balo cako ticgi. Neno man cako i ves acel me chapta aboro, i nino abic me dwe abicel, me higni abicel. Neno man cako i nino ma anyim tyeko keto cik i bot jo ma gikwero ceng, ma en ribi me twero pa Papa, ki namba me nyinge obedo "666."

The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.

Tic me keto alama pa 144,000 ocako i September 11, 2001, ki cwal me lweny i kisolo pa piny ma ki timo ne Irum adek pa Islam. Cwal me lweny eni omiyo piny mapol kica, ki oketo alama pa bino me Kot me Agiki. Ento Kot me Agiki onwongo kineno keken ki gi ma ki miyo gi dok cen i tyenyo pa Adventism, me neno ni Irum adek pa Islam gin atir ma tyenyo. Ka cawa eno obedo, gi ma ki miyo gi dok cen i yore macon ma Jeremia tito gi nying “Kuc” (ma obedo Kot me Agiki), onwongo gi bedo luro ma gicobo tarumbeta pa Irum adek; onyo onwongo bedo gi ma gi kwero winyo dwon pa tarumbeta, ci gi kwero wot i yore macon.

They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.

I kare meno, gipime ki richo me kwalo cik pa laditgi i 1863. I cawa acel keken bene, ngec me bedo maber pa Kiristo obino, ma en “kiketo ngat obed kakare ki yie i adiera”. Obedo ngec me Laodicea pa Jones ki Waggoner, ki obedo ngec pa Ezekiel bot lur me otho ma otac ma obino ki “yamo angwen”, ma gin cal me Islam me peko adek (“faras marac ma tye ka temo yweyo kene”). Jogi manok ma tye ki yie adier dok gipime ki richo me kwalo cik pa laditgi i 1888, ka malaika madwong me Apokalipsi apar aboro obur piny, ka ot madwong me New York City gigoyo piny, kacel ki Apokalipsi kapita apar aboro, lok acel nyaka adek, otyeko piny.

They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.

Ci gi opwodogi ki nyutu pa kwena me kec me agiki. Kec me agiki obedo anyutu pa twero pa Lubanga, macalo i kare me con, onyo anyutu pa twero pa Lubanga obedo keken i kare me con? Jo ma otir ma matin ci opwodogi ki gonyo ma kwaro gi ogonyo i 1919. Kit ma jo ma otir ma matin giywayo wot i lapwodh adek magi obino nyutu ni gubimego keti gi cal pa Lubanga i wii me anyim gi, onyo gubinongo gi bed i kadi me lubo ceng ki ludito 25 pa Adventism me Laodikea.

All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.

Tim weng pa cwalo woko ma otime i dul angwen pa Laodicean Adventism, tye ki rwate kwede i ceng 11 me September, 2001. Ceng meno, ma Isaiah omiyo nying ni “Ceng pa yamo me tung otura,” nyuto cako pa kare me keto cal pi jo 144,000; ki kare me keto cal obedo kare me cawa. Agiki pa kare kityeko nyuto ki cako ne, pien Yesu kare weng nyuto agiki pa gin ki cako pa gin. I yore me agiki pa kit me keto cal, temo ma onongo kityeko nyuto i cako pa kare dong kimedo doki.

On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.

I ceng 11 me September, 2001, tem ma lunyodo pa Laodicean Adventism pe gityeko maber—macalo kit ma lunyodo man ginyutu iye ki gikwero angwen i Buk me Ezekiel, ki kanisa angwen ma acaki i Buk me Revelation i cabit aryo ki adek—obino, gicako yore me atemo ma tero jo i alama pa lam, onyo i coc me cing pa Lubanga, pi jo ma giwaco ni gi obedo Seventh-day Adventists.

The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.

Ladito me Laodicean Adventism kikado gi i twol pa bolo pa gi kene, kede pe dong rwate tutwal pi gi me “ngeyo” dwoko nyutu pa teko pa Lubanga, macalo ma kityeko yaro ne ki tuk me yubu ma con con, kacel kede tung me yubu ma okelo Adventism i bedo. Jo ma con con gipoko woko kede giburo kwena ma ki yaro gi ki kidi maler pa Miller, ki kobo ma pe adaa kacel ki kidi maler ma pe adaa. Senduku pa Bayibul me King James kityeko weko ne i cawa me leb ma con, kede kikwalo woko ne ki Bayibul me leb ma kombedi ma kicoyo gi i gin lok pa dano pa richo.

Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.

Ka lut me con mo onwongo obedo akica me paro ni kwena me kot me agiki pe obedo kwena me kuc ki ber bedo, dong obedo macalo pe ki romo pi gi me ngeyo ni nyutu pa teko pa Lubanga i lok me maleng me con aye pi ronyo maber nyutu keto cal pa 144,000. En keken obedo tek loyo pi gi me nongo ngeyo ni lok me maleng ma nyutu pi ronyo maber keto cal pa 144,000 aye lok me maleng ma rwate ki Malaki lut adek; pien Malaki lut adek tero ni dong kare ki kare tye lami lok mo ma oyubu yoo pi bino matwal pa Lami me Kwer. Lami en onongo kimiyo calo lanabi Elija, ma ocoyo ki dwong ni pe bino kot i cawa mamege, makmana ka obino ki tic mamege.

Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.

Ladito 70 pa Ezekiel gibineno pe yot matwal me cwako ni waci ma gicwalo – ni gi gin Hekalu pa Rwot – pe tye ki te; ento en nyutu tutwal ni obedo waci pa lwak me jo ma kikwalo gi woko, calo kaka ot pa zabibu kityeko miyo bot jo ma gicwalo lem ma rwate ki ot pa zabibu. Ngec me peko ma adek, laco me ngec ma yaro yoo, kede wer me ot pa zabibu, weng ginyiso ikom yore ki cukke ma gityeko geno iye, kede ginyutu en calo gin ma kwanyo yoo madwong tutwal, calo pe romo yubu kwede, i ngiyo koth me agiki.

The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.

Gik me keto alama pa Rubanga i jo 144,000 nyutu tem acel keken bot joma owaco ni gi "ngeyo" rwom me Islam i Woe ma adek. "Medo ngec" ma ocako movimenti pa jo Millerite ocake i agiki me "seven times" i 1798. "Medo ngec" ma ocako movimenti pa jo 144,000 ocake i agiki me "seven times" me cal (mwaka 126) i 1989. I kare mag mwaka 126 me yweko adwogi ma medo kacel, Adventism me Laodicea odonyo i jeneresoni me angwen, ma en me agiki.

It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.

En kare ma adek ki kare ma angwen ma piny onyo jo gipongo lakgi me kare me temo, ki kare man kombedi obino. Medo ngec ma aa ki i Buk me Daniel, ma kinyuto ki calo Pii Hiddekel, obedo bene ngec ma kimedo ka ‘Nyutu pa Yesu Kiristo’ kiyawo woko, ka pud kare me temo pe ogik.

We will take up the last three chapters of the book of Daniel in the next article.

Wa bi limo gonyo adek ma agiki me Puk pa Daniel i coc ma i anyim.

> “The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.

> Nino tye ka bino maber, ka obedo ki poyo-cwiny madwong kacel ki konfusen. Satan, ma ogwoko law pa anjelu, bino wongo, ka romo, joma kiyero maber keken. Obedo ki jogi mapol kacel ki rwodi mapol. Liel weng me yore me pwony bino turo. Joma gipako ki woro madwong “science ma ki yaro nyingne marac” pe gubedo lalingogi i kare eno. Joma giketo geno gi i ngec, i luyot, onyo i talanta, pe gubedo i wi dul pa lwak. Pe gi rwate ki lela. Joma gityeko nyutu ni pe gin matir i geno, pe gubicwalo kwede apeca. I tic marwate me agiki, jodit manok keken binedongo iye. Gin gicwiny-matime keken, gi tutwal ki Lubanga, kede En pe twero tic kwedgi. Lubanga tye ki lutic ma gin matir i geno, ma i kare me yubu kacel ki tem gubed gicwalo me neno. Tye jo welo-ber ma dong gikwanyo woko, ma pe gibetho twicgi i Baal. Pe gi otyeko nongo lela ma ocok piri kacel ma turo maber i wi in. Ento romo bedo ni, i wang bedo ma pire tek ma pe gol, lero maleng pa kit Kikristo ma atir obed gicwalo woko. I cawa me nino, wa yenyo i polo ento pe wa neno kio. Gin tye kany, gigango maber i wang polo, ento wang pe twero yaro gi. I cawa me otum wa neno lero gi ma atir. Testimonies, Volumu 5, pot-buk 80, 81.

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