We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Wan tye ka keto i kabedo cik me lanen ma kigamo ne ki Leŋ me dul pa Yuda, i tic pa En me yabo gitam ma kityeko keto i rek abicel ma agiki i Daniel apar acel, i 'cawa me agiki', i 1989, ka Soviet Union kigweyo woko ki kuc ma kicwalo i mung i kin Ronald Reagan ki Papa pa Room. Wanyuto ni tim me adek pa Room kede poto pa Babilon gi gamo dako kede le ma en obedo iye kacel ki ma en tye ka telo iye, i Peny pa Yohana apar abiro.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

Nyuto pa nyako ki lewic i pot buk apar abicel ki apar aboro nyutu woko gamo ma woto kit mo kit mo ma Lubanga kelo bot Babuloon me kare man, ma ocako ki cik me Sande ma bino cok-coki ki obedo nyo i kare ma Mikael ocung ki kare me temo pa dano otungo woko. Kare meno nyute but me acaki me Gamo pa Lubanga ma ki timo kwede, ma gitimo kun gimedo kica pa En. Ewete, i bal abicel me agiki, pe kimedo kica i gamo pa En. But aryo meno bene kityeko nyutu i Gamo me Yenyo, ma ocako i dwe me Okitoba 22, 1844. Gamo me yenyo ocako ki yenyo ki gamo pa jo ma otho, ki i dwe me Sepitemba 11, 2001, gamo me yenyo pa jo ma tye kwo ocako.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Kwero pa jo matye cing bende ki poko ne i kare aryo; kare me acel cako i ceng 11 me September, 2001, ki yaro kacel ki kwero pa gi ma guromo bedo i tung 144,000, pien kwero cako ki ot pa Lubanga. Kwero me yaro pa jo ma otho kityeko timo bot jo ma nyinggi kityeko coyo i kare mo i buk me Ngima keken. Nying pa jo ma otho ma kityeko coyo ki ribo, en gityeko yaro kwede buk me richo. Ka bene gityeko bedo ki richo ma pe gityeko waco, gikwanyo nyinggi ki i buk me Ngima. Kwero me yaro pa jo matye cing kimiyo lok ni cako ki ot pa Lubanga; ento i kwero me yaro pa jo ma otho pe myero bed lok me kamano.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

Lok pa Lubanga onyuto maber ni, i yubu me nyutu pa joma tye ki kwo, yubu en ocako i kare me keto alama pa jo 144,000 i Jerusalem, ma en kanisa pa Lubanga. Baibul bene coko atir marom aryo ikom gin man.

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

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

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Ludiro pa jo ma tye kwo cako i Jerusalem, ot me Lubanga; bene tye kare ma kicano ma ludiro en cako. Ludiro pa jo ma tye kwo cako i Jerusalem ikare ma lacoc ma tye ki agulu me inki owot i Jerusalem ka oketo alama i wi jo weng, laco ki dako, ma gitye goro kede gitye kwec pi gin ma kikwer ma kitimo i kanisa kede bene i lobo.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

Dul me joma pe winyo Lok Maber kityeko nyutu gi i Buk me Nyutu kapita abiro, ki mede kwede ngat 144,000; kany Yohana lobo nyinggi ni lwak madwong'. Lwak madwong' nyutu dul pa cwinyo matye kwo ma gitemo i kare me temo pa dano matye kwo, joma pe gityeko winyo cik pa Lubanga weng, pien gipako i nino me ceng pa Papa. I cawa ma obino cokcoki me Cik me Nino me Ceng i Amerika me Kacel, joma Lawang'el ma tye ki pot me acoya pa lacoc oketo kite gi i Ezekieli kapita abongwen, ma en bende kite ma i Buk me Nyutu kapita abiro, gitingo gi i wii calo alama. En keken, joma kombedi pe tye kwede winyo Lok Maber gibikwayo me gwoko Sabat me nino me abiro.

“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

Ento Kristiani me cawa mukato gilubo Sande, giparo ni ka gicimo mano, gi tye ka lubo Sabato pa Biblia; kombedi bene tye Kristiani matye atir i kanisa weng, pe kikwanyo Dini Roman Katoliki, ma gigeno ki cwiny atir ni Sande obedo Sabato ma Lubanga ociko. Lubanga okobo bedo gi ma atir i miti gi, kede bedo ma atir i wange. Ento ka lubo Sande kibino kweko ki cik me lobo, ki lobo bino nongo ngec maber ikom cik ma tye ikom Sabato matye atir, kamano, ngat mo keken ma bino ketho cik pa Lubanga, pi lubo cik ma pe tye ki twero maloyo pa Roma, obino miyo dwong Paapasi maloyo Lubanga. Obedo omiyo Roma dwong, kede twero ma kweko kit ma Roma ociko. Obedo wero luny ki sanamu pa en. Ka jo dong giyweko kit ma Lubanga ocimo ni obedo alama pa twero pa En, kede gibedo miyo dwong i kabedo ne jami ma Roma oyero calo alama pa ladwong pa en, ci kuno gibino okobo alama me bedo kwede Roma—“alama me luny.” Pe obedo nyaka pieny man okete piny maber i wang jo, kede gibino kelo gi me yero ikum cik pa Lubanga ki cik pa jo; ci jo ma gime mede i ketho gibino nongo “alama me luny.” The Great Controversy, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Cal pa jo ma ki cwalo gi cal obedo gin ma lwongo jo ma pe gi luwo Ngec maber me luwo.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

I kare meno binen bedo tier pa Yese, ma binen ocung calo tutwal pi jo; lwak binen yenyo iye, kuc pa iye binen bedo lamal. I kare meno binen obedo ni LADIT binen oketo cing pa iye doki, pi kare aryo, me dwogo jo pa iye ma kicweyo, ki Asiriya, ki Misiri, ki Pathros, ki Kus, ki Elam, ki Shinar, ki Hamath, kede ki piny matidi me yamo. Kadong binen cweyo tutwal pi lwak, binen cogo jo Israel ma kicwalo woko, kede binen cogo jo Yuda ma kigubu piny ki i tung angwen pa piny. Aisaia 11:10-12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Jogi ma kombedi pe giwinyo Injili, gicoyo kwacgi ikare ma gitye ki kwo; ento coyo kwacgi myero obed i kore pa coyo kwac me yaro pa jo 144,000 ma tye ki kwo, pien ciko ma twero mii gi keken obedo neno laco ki dako ma tye ki Muhuri pa Lubanga ikare me peko madwong pa Cik me Sunday ma bino cokcok.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

Tic pa Lamo Maleng obedo me loyo cwiny pa lobo me richo, me kwer, ki me keca. Lobo romo pire keken pwonyo kwene ka gineno jo ma gene adieri, ma kiyweyo maleng kun adieri, ka gitimo malubo cikke ma madwong ki maleng, ka ginyutu i kit marwate ki madwong rek me yero i anyim jo ma lubo cik pa Lubanga ki jo ma gigo piny i cinggi. Yweyo maleng ma Lamo timo nyutu pinyore i anyim jo ma tye ki lati pa Lubanga, ki jo ma lubo ceng me cobo ma pe adieri. Ka tem obino, obin nyutu maber ngo obedo lati pa lewi. En aye lubo Sande. Gin ma, ka giwinyo adieri, gimedo yaro ceng man ni maleng, gitye ki lati pa ngat me richo, ma oparyo me loko cawa ki cikke. Bible Training School, 1 Dicemba 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Jajimenti me Ekzekutivu, ma iye kityeko tic pa Elija me adek, ocako ikom cik pa Sande ma bino cok coki. En kare aryo; i kare me acel, jajimenti pa Lubanga gikete ki kica pi jo ma kombedi pe girwako Lok Maber, ci lacen obino kup abicel me agiki ma gikiyogi labongo kica.

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

Kare me temo pe bi mede pi tutwal. Kombedi Lubanga tye ka kwanyo woko cingi me gengo ki i piny. Pi kare ma lenge otyeko bedo waco bot dichwo ki dako kun kom tic pa Roho Maleng mamegi; ento gi pe gi dwoko luongo mamegi. Kombedi obedo waco bot jo mamegi, ki bot piny weng, kun tije me yubu mamegi. Kare me yubu magi obedo kare me kica pi jo ma pe gityeko nongo twero me pwonyo ngo ma en adieri. Kalworo cwiny, Rwot bi neno gi. Cwiny mamegi me kica omudo; cing mamegi pud tye ocane me waro. Jo mapol gibi donyo i ot me gwoko bedo; jo ma i cawa magi me agiki gibibedo winyo adieri pi cako me acel. Review and Herald, November 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Jogi ma pe guwot ki Lok Maber obedo “reme mapat” ma Yesu omeronyo ni obi lwongo gi, ci ka obi lwongo gi, gibi winyo dwol pa En.

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

An tye ki mem moko ma pe gutye i ot me mem man: myero an akel gi bene, ci gi bi winyo dwonna; ci obed ot me mem acel, kede layeto me mem acel. Yohana 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

Dwon ma gin winyo en dwon ma aryo pa Buk me Fweny, dyer apar aboro, ma waco ki dwon madwong ikare ma cik me Sande tye ka bino cok, ka gimedo kec pa dako me yweyo cing madit obed aryo, pien oketo kop pa richo pa kare me temo pa iye opong.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

Lanabi owaco ni, “Anen malayika mukene obuto ki polo, ki twero madwong; kede piny ocane ki dwong’ pa iye. Kede okok ki dwon ma tek, waci ni, Babilon ma madit oboto, oboto, kede obedo ot pa lajok” (Yabo pa Yohana 18:1, 2). Man en ngec acel keken ma kimiyo ki malayika marom aryo. Babilon oboto, “pien omiyo piny weng omak waini me kwer pa yo marac me coyo pa iye” (Yabo pa Yohana 14:8). Waini man ngo?—Pwony ma pe adieri pa iye. Omiyo piny Sabati ma pe adieri i kabedo me Sabati me cik ma angwen, kede odwogo lok ma pe adieri ma Satan en ma acel owaco bot Eva i Eden—bedo pe tho ma mapore tek pa cwinya. Lok me bal mapol ma rwate en oyabo maber loyo i kabedo ducu, “kun opwonyo calo pwony cik me dano” (Matayo 15:9).

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

Ka cik me Sande bineno lacen i United States me Amerika, dong kec me puny ma tye ka yubo anyim i Babilon me kare wa ocako, ki kare me agiki pa kec pa jo ma tye kede kwo bitye ka cako ka kec aryo magi tye ka ruko kacel. Lakwena adek, ma yubo yo pi Lakwena me Kica, nyutu tic ma tye i kare me kec pa jo ma tye kede kwo; tic ma ocako i Seputemba 11, 2001, ki otieke ka agiki pa jo ma kombedi pe winyo Injili gin winyo dwon aryo pa Yabo pa Yohana mukato apar aboro, ki gi wuo woko ki Babilon. Tic eno nyutu yweyo ki putho pa Hekalu pa 144,000 i cako lamo pa lakwena ma yubo yo; eka ci putho ki yweyo pa Hekalu pa lwak madit i tyen me tyeko lamo pa lakwena ma yubo yo pi Lakwena me Kica.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

I kare me cik me Sunday ma bino cok, nyutu pa tek pa Lubanga ma otime i Pentekoste bi time dok.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

Pe keken wa bi nongo kite me Lubanga ka kine wa tye ki bal acel onyo koko mo iye. Oweko wa keken me yiko bal me kine wa, me yweyo Ka me woro pa cwiny wa ki luny weng. Ci, kec me agiki bibi obut i bot wa, calo kec me con obut i bot latic pa Yesu i Ceng me Pentecost. . . .

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

Itye ka timo ngo, jo wa, i tic madit me yubu? Gin ma tye ka medo cing kwede lobo tye ka rwako cal pa lobo ka yubo pi kite pa le me gweng. Gin ma pe gi geno i piregi, ma gipoko piregi piny i anyim Lubanga, ka giyweyo cwinya gi kun gimako adwogi—gin eni tye ka rwako cal pa polo ka yubo pi muhuri pa Lubanga i acimgi. Ka cik owuoko woko, kede ka muhuri okete, kitgi me bedo obed maleng tutwal, pe ki kwar mo keken, pi kare ma pe otum. Testimonies, volume 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

Kany aye dano twero nonge calo gin ma pe rwate i Lok me porofeti; ento pe tye mite me cobo i iye. I cawa me Pentekote i kare pa latic, kwena ma kityeko keto teko i iye pe kicwalo bot jo-ma pe Yuda—jo ma pe lubo Kwena ma Ber i cawa pa Cik me Sande ma dong obino cok coki. Kwena ma kityeko keto teko i Pentekote kicwalo bot Isirayeli ma con, ma pud tye i kare me temo ma agiki pi mwaka adek ki dwe abicel mapat.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

Wik 70 kityeko ciko woko i bot dano me in ki i bot poto ma maleng me in, me tyeko bolo cik, me keto agiki i richo, me yubu kuc pi tim marac, me kelo kic ma ber ma pe kato kare, me rugo neno ki lok pa laneno, ki me lubo Maleng loyo tutwal. Daniel 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Lok ma ki cwalo teko iye i Pentekote pe gicwalo bot jo ma pe gi timo calo kwede kwena ma ber paka ka gicwalo kidi i kom Setifano i mwaka 34. Sista White mapol nyutu adwogi man.

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

Ci malaika owaco ni, ‘Obi doko tek rwom ki jo mapol pi cabite acel [mwaka 7].’ Pi mwaka 7 oko kacce Kristo ocako tic pa En, myero ki cwal Lok Maber, ma dong loyo bot jo Yudaya; pi mwaka 3 ki nus, ki Kristo kene; ki lacen, ki apwostol. ‘I tung i cabite, obi gweko saddaaka ki cegi.’ Daniel 9:27. I acaki pa mwaka A.D. 31, Kristo oketo kene calo saddaaka atir i Kalivari. Ci labara me ot pa Lubanga ocop woko i aryo, me nyutu ni kwer pa tic me saddaaka ki dwong mamego obalo woko. Kare obino ni saddaaka ki cegi me piny ogweko.

“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

Wiki acel—mwaka abicel—otyeko i A.D. 34. Ci, ki golo Stefano ki kidi, Yawudi gi odoko atir agiki cayo Lok pa Ber; lacak ma gibale piny pi kwero 'gi ceto i kabedo weng cwalo Lok' (Acts 8:4); ci kare manok piny, Sawulo, laco me kwero, ocoyo cwiny woko, omedo Paulo, Lapostol pi Jo ma pe Yawudi. The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Lok ma omoko ki teko i Pentekote, i ceng 50 i nyuma pa odoco me Kristo odonyo i kwo, rwate atir ki cik me Sande, ma iye Injili lwongo dyang mapat pa Kristo ki woko bot Babulon; ento pe i kare pa kolosi kamaloyo, obedo i mwaka adek ki nusu i nyuma pa kolosi ka Yahudi ‘gityeko keto cing ma pe giyie Injili,’ ci ka meno lok ocito bot jo mape Yahudi, ma en jo ma ka kare meno pe gi winyo lwongo me Injili. Kit ma nen calo keken omedo bedo dit ki nyutu ni i mwaka 34 AD Yahudi gityeko keto cing me pe giyie Injili, pien Sister White waco mapat.

“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

Pien puro weng me kit me cere onongo obedo cal me nyutu Kirisito, pe onongo tye ki wel mo ka pe ki en. Ka Jo Yubu ogiko yaro Kirisito ki keto ne bot tho, gi yar weng gin ma omiyo ka pa Nyasaye ki tic mamego bedo ki wek. Lamaleng pa ka ne dong okwanyo woko. Dong kityeko ketone pi gobo woko. Cawa kono, lawi me rem kede tic ma kube kwede gi dong pe gi tye ki wek mo. Macalo lawi pa Kain, pe gi nyutu geno i Lakony. I keto Kirisito i tho, Jo Yubu labongo gi gobo ka pa gi woko. Kare kicako Kirisito i lacar, dago ma iye i ka pa Nyasaye oyut odok aryo ki i wi con bot tere piny, ma nyutu ni lawi madit ma me agiki kityeko timo, ki ni puro weng me lawi me rem dong otum woko pi kare weng. The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Joo Yahuudi onongo giket kakare yabo pa gi me Injili i kare me ogoyo Isitefano gi kidi, onyo i Musalaba pa Kirisito? Lok ma nen calo pe rwate man rwate ki lok ma nen calo pe rwate i toko nyutu me teko pa Lubanga ma otime i Pentekoste ki cik me Sande ma bino cok-cok.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Wan tye ka paro me yubu woko kit ma calo pe rwate i coc ma bino anyim; ento a mito me piyo wa ni adwogi pa tamo man pire keken obedo i kom gin adwong ma lalara onyutu ni jo Laodikiya pa Lubanga i cawa me agiki pe gitye ki ngec maber ikom lam. Wan wamako cawa me dwogo neno kare mapol kacel ki adwogi pa lam, pi wa obed piny maber ikom kit ma lam me yeny ki lam me timo gubed ocake i cik me Sande ma dong tye ka bino cokcok. Pi neno nyutu ma rwate ki gin ma calo pe rwate ma wa ocwalo anyim kombedi, jami magi myero wa dwogo neno gi.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

Jo Roma Katolik giyaro ni lok me Sabat otimo ki kanisa gi, kede ginyuto lok man keken calo lamal me twero madit loyo weng pa kanisa. Gicoyo ni, kun gin gwoko ceng me acaki pa cawa calo Sabat, jo Protestanti giyaro twero pa kanisa me yiko cik i gin pa Lubanga. Kanisa me Roma pe oketo piny yaro pa en ni en pe tyeko bal; kede ka piny weng kacel ki kanisa me Protestanti giyaro Sabat ma en ocweyo, ma mape atir, ento giweyo woko Sabat pa Jehova, gin calo giyaro lok man. Gitwero nyuto twero ma omiyo lok man, ento bal i paro gi ngene yot. Papisti tye gi wi maber me neno ni jo Protestanti gicayo pire keni, ki mito giciko wanggi bot gin atir me kit man. Ka tim pa gwoko ceng me acaki pa cawa omako yaro, en opwoyo kica, ki ber bedo ni lacen obikelo piny weng pa Protestanti itir alama pa Roma.

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

Yubo pa Sabat obedo lamal onyo cing pa twero pa Kanisa pa Roma. Gin ma, ka gi ngeyo kwayo pa cik me angwen, giyero me gwoko Sabat mape adier i kabedo pa Sabat ma adier, kamano gi tye kopako twero meno ma en keken aye ociko ne. Cing pa jamni obedo Sabat pa Papa, ma piny oyero i kabedo pa nino ma Lubanga ocero.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

Ento kare me amako alama pa le marac, macalo kit ma kihero iye i porofeci, pud pe obino. Kare me tem pud pe obino. Tye Kricitiani ma atir i kanisa weng, pe ki kweyo ki woko komyunion pa Roman Katolik. Pe gin kigoyo gi kica nyaka ki tyeko bedo ki ler ki ki neno rwom pa cik ma acel angwen. Ento ka cik obino woko me moko yweyo Sabat mape atir, ki ka malaika adek bino waco ki dwon madwong me wari jo pi lamo pa le marac ki cal pa en, rek bino ngeto maber i tung ma pe atir ki ma atir. Ci gin ma pud bimedo golo cik gibimako alama pa le marac i cung wii gi onyo i lwete gi.

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

Wa tye ka ceto peya i kare man. Kare ma kanisa me Protestanti gibicwe kwede twero pa gamente mape dini me konyo lamo marac—lamo ma pi lwenyo kwede kwaro gi ogamo gonyo ma tek maloyo—ci Sabat pa Papa obedo kakan ki twero ma ki cwe kacel pa kanisa ki gamente. Bibedo golo woko pa lobo i lamo, ma obituro keken i ogoro pa lobo. Bible Training School, February 2, 1913.