Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Lok apar adek ki apar angwen gi nyutu gin matime con, kun Seleukus ki Filipu pa Makedon onongo tye ka cako bolo kacel; gi nyutu cal me Kabot pa Amerika ma ki keto pire tek, ma en lwak ma me acaki me cwak pa Loma; ka Makedon (Giriiki) obedo cal pa Kacel pa Lobo. I kare me acaki me gin con, bolo pa laco me Bor (Seleukus) ki Filipu (Giriiki) nyutu gin matime ma kelo i Lweny pa Panium, ma, ci cawa mia aryo lacen, nying pa bur ne ki loko aa ki Panium odoko bur me Caesarea Filippi. Nying me aryo pa bur ne pe onongo obedo me poyo bolo pa Seleukus ki Filipu pa Makedon.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Nying "Caesarea Philippi" o aa ki lok pa kabedo ma con ma ki ngeyo calo Paneas onyo Panium. I acaki, kabedo eno ki miyo nyinge "Paneas" pien tye macok ki kume me pii madit ma kityeko cwero bot jok pa Giriki Pan. Pii pa kume eno, ma obedo kabedo me yubu madit i kare me con, obito i Yamo Jordan.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and ‘Philippi,’ honoring Herod Philip.

I kare me loyo pa Rwot Herode ma Madit, kakare i pyer acel me Anyim Kristo, pach nono kiketo lok madit iye, kimedo woko, ki kicweyo maler. Nyinge “Caesarea Filipi” omiyo ne ki Herode Filip, wod pa Rwot Herode ma Madit. En omiyo pach nyinge “Caesarea” me poko ducu bot Rwot Madit pa Roma, Caesar Augustus, ento “Filipi” omiyo ne i nying pa en keken; pien “Caesarea Filipi.” Erwate, “Caesarea Filipi” obedo kube pa “Caesarea,” ma nyutu poko ducu pa Herode bot Caesar Augustus, ki “Filipi,” ma poko ducu bot Herode Filip.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

I kom poropheti, Panium kitye ka rwate ki konfederesi ma tye ikare Seleucus ki Philip pa Macedon; ki bene, kitye ka rwate ki alayansi ma tye ikare Caesar ki Herod Philip. Alayansi aryo magi ginyutu alayansi ma tye ikare United States ki United Nations, ma lubo bolo pa Rasha pa Putin, ma kicwalo pire calo Seleucus ki Philip. Gi bene gicwalo calo alayansi ma tye ikare Papasi, ma en mino, ki United States, ma en nyako, macalo kit ma kicwalo pire ki Caesar ki Philip, ma gin weng obedo reprezenetif pa Lomo. Ka gidong acel, ginyutu United States tye ka “yabo i gulf me mako cing pa twero pa Lomo,” kede tye ka “yabo i abyss me mako cing ki Spiritualism.” Pud pe o aa cik me Sande me lok abicel, rwatte me gin adek dong kityeko keto ne.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium nyutu tung me limo pa Giriki bot Lubanga Pan. Twon me pii ma kicwere bot Lubanga Pan pa Giriki, bene i cawa meno gikwano ne calo “Odogi pa Gehena,” ki ka Yesu onongo otye kany, lok ma owuoyo pi “Odogi pa Gehena” onyutu lweny i tung i kit me cing ki kit me limo pa Giriki (globalism) kede Protestantism ma obalo ada, ma tye i kare me agiki. En aye lweny ma, ki con, Presideni ma cente madwong ocako ne, ma opore lobo pa Giriki i verse abicel. Obedo lweny ma i woko me weng lobo, ki bene lweny ma i iye i United States.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Dini pa globalism en dini pa dragoni, ma i kare wa me kombedi obedo dini pa woke-ism. I mwaka 2020, lewic ma obino ki i bur ma piny peke, ma kigoyo nyingone i Kwon me Revelation chapta apar acel, onyutu tekone me politiki ki me dini ki onego pembe aryo pa lewic me piny. Bur ma piny peke meno, kadi ki gin mukene, kiyaro ne ki “Tung pa pii pa Pan” ma omiyo pi i Aora Jordan.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

I mito pa Giriki, Pan onongo okwano ki kit me piny, pur, ki wer me pur; kadi bene bedo pa wang pi ma kikwanyo pi en onongo tye ki tek me dini i bot jo me pako. Lajok Pan tutwal giyuto ni tye ki ti pa dyel, ki pembe pa dyel, ki wii pa dyel. Pan onongo kiconye calo Lajok pa jo me gwoko rwom ki rwom; kadong tutwal ginyuto ni en lajok ma camcam ki ma goba, ma woto-wot i pur ki i got. Cal me nyuto Pan calo lajok ma tye ki ti pa dyel rwate ki pot buk aboro pa Daniel, kun Giriki kinyutu ki dyel macoo. Dyel onongo gin jami me ot ma piny tutwal i Giriki me con, kadong tutwal gineno gi i kabedo me got ka ki geno ni Pan woto-wot iye. Cal man obedo kit madwong i kit me cal pa Pan, kadi bene odok tye piny i cal me Giriki ki i gin acoya ma cano Lajok en, kacel ki diro pa piny.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the Church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Ka Yesu owoto i Kayisarea Filippi, en oketo ngec ni “Yate pa Piny me Nino” pe bitwero loyo Kanisa. Lok ma Pietro onongo owaco i dwoko lapeny pa Yesu, gitamo ni i gin pa kare ki kit pa Kristiani calo “Dwoko Yie pa Kristiani.”

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Ka Yesu obino i kabedo me Kesarea Filipo, openyo lupil pa en, owaco ni, ‘Dano waco ni an Wod Dano, an obedo ng’a?’ Gin owaco ni, ‘Mukato waco ni in obedo Yohana Batisita; mukato, Eliya; kede mukato, Yeremia, onyo acel ki janabi.’ En owaco botgi ni, ‘To inyu, wun waco ni an ng’a?’ Simoon Pita odwoko owaco ni, ‘In obedo Kirisito, Wod Lubanga ma tye ngima.’ Yesu odwoko owaco bot en ni, ‘Igwedhi, Simoon Barjona; pien ring ki remo pe onyuto en bot in, ento Wona ma i polo onyuto en bot in. Kede an bica waco bot in ni: in obedo Pita, kede i wi kal man abi yiko kanisa pa an; bur me Gehena pe bi loyo i kom en. Kede abi miyo in lagam me lobo me polo; gin mo keken ma in ibigobo i piny, gibigobo i polo; kede gin mo keken ma in ibiyabo i piny, gibiyabo i polo.’ Eka ociko lupil pa en ni pe gi miyo dano ngec ni en obedo Yesu Kirisito. Matayo 16:13-20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the Church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the Church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Nyig lok man tye madwong loyo pien nyuto kare ma orumu i tic pa Yesu ki i yubo lok pa Lubanga pa Kristen. Nyuto pa Pita ni Yesu en Mesia, Wod Lubanga ma ngima, kityeko neno ne calo but me yie pa Kristen ki okeng me ot ma i kom ne Kanisa oyubu. Lok ma waco ni 'i kom kidi man abi yubu Kanisa na' i tuk pa Katoliki kityeko poyo ne calo lok ma mwalo bot Pita keken, ma Yesu yero ne calo 'kidi' ma i kom ne Kanisa kibino yubu. Poyo man obedo but me makwongo pa Papa ki twero ne i lok pa Lubanga pa Katoliki.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the Church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the Church.

I tito me yie pa Protestant, “kidi” pe ki ngeyo ni nyutu ikom Pita keken, ento nyutu ikom yaro yie pa Pita bot Yesu macalo Mesia ki Wod Lubanga. I neno man, lunyik pa Kanisa pe obedo Pita, ento obedo yaro ni Yesu obedo Kristo ki Wod Lubanga. Pe kata kit mene me cwalo tito me yie, Yaro pa Pita i Matayo 16:13–20 ki tami ni en lok ma i tung kacel ki ma keto lunyik i yie pa Krisitien, manyutu bedo pa Yesu ni en Mesia ki Wod Lubanga, kacel ki adwogi tic ki tam pa Kanisa.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

I coc ma onongo i anyim, wa oyaro rwom lok acel i buk The Desire of Ages, ka ma Sister White onongo onyutu gin mukene ma rwate ki yub pa Kirisito i Caesarea Philippi. Lok acel ma en ocoyo ni Kirisito onongo ocweyo lupwony ki woko ki twero me Yahudi, pi kelo anyim pwonye pa Caesarea Philippi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

Yesu ki apwonyi pa En obino kombedi i acel ki gweng ma i tung Caesarea Filippi. Gi tye dong i woko pa Galili, i kabedo ma woro kidi omako tung iye. Kany apwonyi ne gikwanyo piny ki twero ma loyo gi pa kit yecu pa Yuta, ka gikelo gi i bedo macok keken ki woro pa jo ma pe gene i Lubanga. I tunggi ne ki leyo kite me ngec marac ma tye i kabedo weng me piny. Yesu onwongo mito ni neno gin eni obed me yubo cwinygi, me winyo libegi bot jo ma pe gene. I kare ma obedo kany, onwongo temo weko puonj bot jo, ka omito bedo gi apwonyi pa En keken, maber madwong. The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

I ceng 18 me July, 2020, Kristo okwanyo lami pa ceng 11 me September, 2001 ki i twero pa Adventism me Laodicea. Disappointment me acaki i parabol me virgin apar oketo keken pa muviment ki i lwak me joma lwenyo ma otye i pur me golo woko. Ada man otimo piny i gin matime pa Millerite i ceng 19 me April, 1844, ki dok i ceng 18 me July, 2020. Ci ocako gin matime me cawa me yub, ki tye ki alama me "Ada" i oba aryo: i muviment pa malaika me acel ki i muviment pa malaika me adek.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Kayo me acel en aye acel pa cal me yoo adek, kacel ki lok me gin ma otime con otum ki Kayo Madit me 22 me October, 1844, ma tye calo “goro piny madit” me Puk me Nyuto care apar acel. I cako, leta me acel pa alfabeta pa Leb Ebru nyutu kayo, i ringo, leta me apar aryo pa alfabeta pa Leb Ebru bende nyutu kayo. Leta me apar adek, ma nyutu kwero, nyutu kayo pa virgini ma pe jenge, ma ginyutu kitgi me ocwil ka kwac i cawa me Oturo nyutu ngat ma oyubu ki ngat ma pe oyubu pi kec. Leta me apar aryo pa alfabeta pa Leb Ebru nyutu cal pa rwom pa kit pa Lubanga ki kit pa dano ma otyeko timo i kare me lok eno; ento lok me jo Miller nyutu Kadesh me acel, ki lok wa me kombedi nyutu Kadesh me agiki.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Yor aryo ni tye ka wot tutwal, ento acel nyuto opoto pa jo pa Lubanga, en aye mapat nyuto loyo pa jo pa Lubanga. I kare matye i anyim me Salaba, Yesu ocwalo jigi pa En i Panium, macalo kaka ocwalo jigi pa En me ceng me agiki i Panium; ci i timo man oyie ni poyo cwinya omiyo jigi pa En me ceng me agiki wot woko ki i “twero me juko” pa Laodicean Adventism, ma ki nyuto calo “Judaism” i kobo coc me Matayo chapta apar abicel. Ki mano bene, ocwalo jigi pa En i rwate ma piny-ki-piny maloyo kwede dini me jogi ma pe geno Lubanga, kany ki nyuto piny me tic pa jigi pa En me ceng me agiki, ma kombedi tye ka bedo i nyutu opong pa twero me Setan, ma ki nyuto kwede sistem me cwalo ngec manyen ma tye katic kwede me miyo lobo weng omako alama pa lela.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Kit ma otime i Caesarea Philippi rwate kwede kit ma otime i Lut me Panium, kacel ki gungu apar adek nyaka apar abicel. Khristo ki jo ma opwonge ne, onwongo tye kany i twolo me musalaba, ma poro jo ma opwonge ne me kare agiki ma tye i twolo me cik me Sande. Kany, i gungu apar adek nyaka apar abicel—ma gin Caesarea Philippi, ki bene Lut me Panium, ma obedo kan ma wa tye kombedi—Khristo ocako opwonjo jo ma opwonge ne ikom gin ma cok obino time i gungu apar abicel acel.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

En onongo tye ka cako waco botgi pi peko ma onongo tye ka okeng en. Ento con en owoto keken, ki okwayo ni myero cwinygi obed kitet maber me gamo lokne. The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Piri ka Krisito owaco bot jo lamine pi wira, en i acaki owoto woko, onyo okuro; mano oketo rany pi kare me kuro i parabol ki i gin matime cako ki July 18, 2020 nyaka July 2023.

“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

"Ka onongo obedo kwede gi, pe kombedi owaco gin ma odwaro nyuto bot-gi. Pien pud pe otimo man, omiyo-gi twero me nyuto geno-gi i iye, pi bedo ni gimedo i teko pi tem ma obino." The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

I July 2023, Rwot ocako omiyo twero bot jo ma obedo iye goyo cwiny, me nyutu yiegi. Otimo man kun yabo lok me Ezekiel 37, ma onongo obedo moko ada pa lok me September 11, 2001. En obedo rwate ma orwate keken kare me sealing ocake ki September 11, 2001 ki cik pa Sande ma tye ka bino i cawa matidi. Otimo man kun keto goyo cwiny me July 18, 2020 i kit me ada, pien jo ma gityeko dwaro neno, gineno ni reformatory movement weng tye ki tema ma oyaro i lok pa congi ma lamal ma peke.

In the last days the message of the third Woe arrived on September 11, 2001, then a false message of the third Woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third Woe.

I kare me agiki, lok me Woe ma adek obino i September 11, 2001, ci lok me apoya me Woe ma adek kicwalo ma omiyo diro opoto; ento lok ma odwogo kwo gi, kun gi otye i nino 3½ me obedo gogo ma otho, ma goc ki ma opinyore, en lok me yamo angwen, ma bende en Woe ma adek.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Jo malubo i cawa agiki twero neno, ka gi yero neno, ni alama me yo adek pa keto muhuri pa jo 144,000 gin i kom me lok acel i tung ki tung, ki ni i tung aryo, kwero ma kilokore ki rek me buk pa Lebru me apar adek omoko ni kwena obedo “Ada.” Lamiwaco ma aryo ma Rwot omiyo obedo ni goyo cwinya piny ma acel i rek me yubu ma con obedo i kom kwero bot mito pa Lubanga ma oyaro—ka obedo ni Mose pe ocwako tohara i mwana ne, onyo Uzza ogamo sanduku meno, onyo Martha ki Mary gipoo wii i lok pa Yesu ikom tho pa Lazarus. Rek me yubu ma keken ma pe omako adaa ni goyo cwinya piny ma acel obedo i kom golo cik, obedo rek me yubu pa jo Millerite; ento i cawa meno bene kiyarone ni lok pa con pa jo Millerite nonge ki alama me yo ma iye, ma gicako i kom adaa pa “abicel ki adek, ma obedo me abicel ki aryo.”

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Gin matuo ni aboro obedo me i abiro, obedo jami madit i Poko pa Yesu Kristo ma kombedi tye ka yabo woko; ki loko pa lwak Millerite me Philadelphia i bot kanisa pa Laodicea obedo alama me yo ma onongo onyutu cawa ma lwak pa Laodicea me malaika adek bi dog i lwak me Philadelphia pa jo 144,000. Erac, gin matuo ni gen ma pe orumi ma acel pa Millerite otime labongo lwakgi nyuto pe winyo cikke, omiyo obedo kit me riyo pi alama me yo acel i cawa agiki, ka lwak pa Laodicea me malaika adek bi pe winyo cikke ki bi kawo gen ma pe orumi; ci kuno bi rwongo kwede alama me yo pa Millerite, ki bi miyo tam me neno ni lwak me jo 144,000 en aboro, ma obedo me i abiro.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

I dwe me July 2023, Rwot ocweyo “dwon i cok” pi yubo jo pa kare agiki pi kec madwong me “cik pa Sunday”, ci ka odwogo bot latic pa En ki tutunu i lamo, omiyo gi ohola me yaro geno gi. I cawa pa Kristo, kwena ne obedo kwedho pa En, kabedo ma Yesu obedo Yesu Kristo. Cal me yo eno rwate ki September 11, 2001, ci latic pa En gipyere ni ngo ma dano giparo, ci dok gipyere ni ngo ma latic keken giparo ikom Kristo.

“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

Ka o rwate kwede gin, pe onongo i con acel owaco bot gin gima o mito me miyo gin. Pud pe otimo man, omiyo gin adwogi me nyutu yiegi iye, pi gimedo tekegi i kom tem ma bino. O penyo gin ni, ‘Dano waco ni An, Wod Dano, en ng’a?’

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

Ki ceko cwinya, jenge gimyero yaro ni Isirayel otyeko pe ngeyo Mesia gi. Gin mukene, ka ginen timbe ma lamaleng pa En, giyaro ni En obedo Wod Dawudi. Lwak madwong ma kicamo gi i Betsaida ginego yaro ni En obedo Rwot pa Isirayel. Mapol gibedo ma oyot me cwako En macalo lawi; ento pe giyie ni En aye Mesia.

The majority of Adventism did not believe in the third Woe of September 11, 2001. They believed some of the miracles of the prophetic word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Jo Adventist mapol loyo pe gigeno Woe ma adek pa September 11, 2001. Gigeno tic me cakita mogo pa lok pa janabi ma kiketo anyim i movement, ki mogo gineno ni lok me September 11, 2001 tye ki jami me ada, ento pe gigeno ma adier lok ma giwaco pi September 11, 2001.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Lok me tito me September 11, 2001 kityeko cwalo rwom pa lok me tito me August 11, 1840, ci lok meno kityeko yaro ne ki Sister White ka opoyo ikom tyeko me August 11, 1840. En owaco ni:

“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.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Gin ma omoko adier i ceng 11 me dwe Agwost, 1840, en ni tami me janabi pa Miller obedo adier, ci lok me ciko ma i ceng 11 me dwe Septemba, 2001, obedo moko adier ni tami me janabi pa Future for America tye adier. Rwom madit ma pe gidwogo i dwe Julai pa 2023 pe giyie, ki pe gicwako lok ma ni kit me tic ma Kricito oyergo, ma omiyo bot Future for America, adieri en kit me tic pa koc me agiki. Ento bang, Kricito openyo jokonyne ni gin keken, pe rwom madit, guparo ngo?

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

Kombedi Yesu openyo lapeny me aryo pi jopuonj pa en keken: “Ento wun waco ni, an en ng’a?” Petro odwoko ni, “In ibedo Kristo, Wod Lubanga ma tye ki kwo.”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

I acaki, Petero ogeno ni Yesu obedo Mesiya. Jo mukene mapol, ma kwena pa Yohana Batisita otyeko mino cwinygi, kede ma gigoamo Kristo, ocako geno peke i tic pa Yohana ka ginywako iye kicwako iye i ot-tam, kacel obalo ne; ki kombedi gicako pe geno ni Yesu obedo Mesiya ma gikuro ne pi kare madwong'. Lamii mapol, ma ki cwinyi matek giguro ni Yesu obi bedo i kom pa Dawudi, giwoko woko ki iye ka ginen ni pe obedo ki tam man. Ento Petero ki luteny-gi pe gubalo woko ki lubo ne. Wot ma pe jenge pa jo ma cawa mukato giyero, ento kombedi gigamo, pe obalo geno pa jalubo ma atir pa Lakony. Petero owaco ni, 'In itye Kristo, Wod Lubanga ma tye ngimo.' Pe okuro lamal me rwot me keti i wi Rwonye; ento ogamo ne i pinyrupe ne.

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

Pita onyutu geno pa latic pa Yesu apar aryo. Ento latic pa Yesu pud piny tutwal ki ngec me tic pa Kristo. Kwer ki lok me yaro marac pa jodolo ki rwodi, kadi obedo ni pe romo loro gi woko ki bot Kristo, ento pud oketo gi i tam me cwiny madit. Pe gineno yo gi maber. Teko pa opwonya mamegi ma i kare macon, opwonya pa rabbis, ki teko pa cik pa kwaro, pud ogengo neno gi i adwogi. Ka i kare pa kare, lero ma wel ma aa bot Yesu ocobo botgi, ento pol kare gibedo calo jo ma gonyo-gonyo i but apoyo. Ento i nino ma eni, mapwod pe gikelogi wang ki wang ki tem madit pa geno gi, Roho Maleng obedo botgi ki teko. Pi kare matidi wangegi oloko woko ki 'gin ma nen,' me gineno 'gin ma pe nen.' 2 Korint 4:18. I bajo pa kit dano gineno ber bedo pa Wod Lubanga.

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

Yesu odwoko Pita ni, “Itye ki gu-maber, Simoon Bar-yona: pien ring ki remo pe ginyuto ne bot in, ento Ladit na ma i polo aye onyuto ne bot in.” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Yaro pa Petro, ma onyutu ni Kristo obedo Wod Lubanga, odwoko keken lapeny me temo pa tarikh eno. Kare obino pi Mesiya okineno, macalo ma lok pa janabi pa Lubanga otyeko keto, kede keken gin ma ogamo adwogi eno obedo ki cing kwede gin ma lok pa Petro orepresenyo. Petro orepresenyo gin ma ogamo lok ma ki tero i September 11, 2001, kede ma giyaro ni Yesu obedo Wod Lubanga. "Petro otyeko nyutu yie pa apar aryo," kede apar aryo ma orepresenyo obedo 144,000. Pi kom man, Kristo oloko nying pa Petro ki "Simon Bar-jona" odok "Petro" i pot buk man.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

"Simon" nyutu ni "ngat ma winyo," "bar" nyutu ni "laco pa," kede "Jonah" nyutu ni "ayom." Simon bedo cal pa jo ma winyo lok pa ayom, ayom ma obedo cal pa ada ma rwate ki baptiiso pa Yesu, ka en obedo Kristo, obedo ma kilubo ki twero, macalo kit me cal ma kityeko yaro kwede gudo piny pa Mwoyo Maleng i kit pa ayom.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Rek me yubu gibedo rwate ki kiny, ci Yohana tye calo jo Millerite, ma i dwe Agwost 11, 1840 gicamo buk matidi. Yeremia rwate kwede gin ma otime man, ci kare ma ocamo buk matidi, gi lwongo ne ki nying Lubanga.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Lok pa in ginywongo, ci an acamgi; ci lok pa in obedo pi an kica ki yeyi pa cwinya: pien gin yaro an ki nying in, A Rwot Lubanga pa lwak. Yeremia 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Ka Rwot odonyo i kica ki Abram, o dwoko nying ne odok Abraham, macalo ma o timo ki Sarai ki Jacob. Loko nying nyutu rwom me kica, ci i alama me yoo ma ka alama pa Lubanga obino piny, jo pa Lubanga myero gicham lok, gidonyo i kica, ci dong kiloko nyinggi. Macalo lami pa jopuonj pa Kirisito i cawa ne, Simon Bar-jona obedo lami pa jo ma "winyo" lok pa "dove."

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Ka owaco lok me lami ni ononge ni i lamal me yo meno Yesu obedo Kristo, ki ni En obedo Wod Lubanga, ki gin weng ma otiyo kwede, ci Kristo oloko nying ne dwoko Petero. Onongo otyeko waco lok ma jo me yubu pa Kristo me kare meno ogamo ne, ki i timo mano obedo cal pa jo 144,000 me nino me agiki.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Litera "P" obedo litera namba 16 i alfabet pa Englis, kede litera "E" obedo litera namba 5 i alfabet, kede litera "T" obedo litera namba 20, litera "E" tye aryo, kede nying otyeko ki litera "R" ma obedo litera namba 18. 16 "times" 5, "times" 20, "times" 5, "times" 18 obedo 144,000. Linguist Ma Pire Tek owaco bot Peter i leb Hebrew, kede Agiki Manyen kicoyo ne i leb Greek, kede lajwoki pa King James Version gijwoko Agiki Manyen i leb Englis.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Kadi obedo ni tye tung’ adek pa leb mapatpat, Kristo, ma obedo Wod Lubanga, Lami me leb ma lamal, kede Lapimo me namba ma lamal, oketo cal me keto ranyisi pa 144,000 i Matayo chapta apar abicel acel, ma rwatte kwede Lweny pa Panium, kede limo pa en i Caesarea Filipi. Otimeno ki tic pa luyo pa en me leb kede me namba, pien en obedo Palmoni (Lapimo me namba ma lamal), kede Lok (Lami me leb ma lamal).

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

I kare maromo omwaka alufu aryo mukato, dwon me gin ma rweny owinyo i polo, ki kom pa Lubanga, “Nen, abino.” “Lamar ki mino pe i mito, ento rwom i tyeko cweyo pi an.... Nen, abino (i buk guro ki ikom an,) me timo dwaro ni, O Lubanga.” Hebru 10:5-7. I lok magi, ki nyutu ni timo otum pa dwaro ma ki gwoko i rweny ki kare ma pe giko. Kilisito obedo ka obino yilo piny wa, kadong me kobo rwom me dano. Owaco ni, “Rwom i tyeko cweyo pi an.” Ka onenore ki lamal ma en otyeko bedo kwede ki Won mapwod piny pe otyeko bedo, wan pe watwero cwalo yang pa bedo ne. Pi wa neno en ki pe wabalo, nyutu pa lamal ne ocobo. Kit ne me Lubanga ocobo ki kit me dano, - lamal ma pe nen otyeko bedo i kit me dano ma nen.

“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

Paro madit man dong kityeko nyutone anyim ki kite ki cal. Yat ma mac tye ocako iye, ma i iye Kirisito onenore bot Mose, onyuto Lubanga. Cal ma kicwako me nyuto Lubanga obedo yat matidi ma opiny, ma calo pe onen ki ber mo me kwayo. Eno ocungi iye pe ki agiki. Lubanga ma opong ki kica ocano dugu pa En i kit ma opiny tutwal, pi Mose romo neno ne ka nongo kwo. Kadi mano, i lacar me kuce i chieng, ki i lacar me mac i otum, Lubanga owaco bot Isirael, onyuto bot dano mito pa En, kede omiyo gi kica pa En. Dugu pa Lubanga ocwal piny, kede ladwong pa En gicanone, pi wang ma oywete pa dano ma tye ki agiki romo neno ne. Kadi mano Kirisito obin i ‘kom pa poto piny wa’ (Filipi 3:21, R. V.), ‘i cal pa dano.’ I wang piny onongo pe tye ki ber mo ma gikwanyo ne; ento en obedo Lubanga ma obedo ring’o, ler pa polo ki piny. Dugu pa En gicanone, madit kede ladwong pa En giconyone, pi omede donyo bot dano ma gi ketho cwiny, ma gitembore.

“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

Lubanga ocwalo cik bot Mose pi jo Israyel, “We gitim an ot maleng; mondo abedo i tung gi” (Exodus 25:8), en obedo i ot maleng, i tung jo pa En. I ceto weng ma gicwer kwede i butu, cal me bedo pa En obedo ki gi. Kumeno, Kristo oketo weema pa En i tung kambi pa wan dano. Oketo weema ne irwate ki weema pa jo, mondo obed i tung wa, ki omiyo wa ngeyo maber kit pa En ma maleng ki ngima pa En. “Lok obedo cing, ki ocako weema i tung wa (ki wanyuto adwong pa En, adwong calo pa Onywolo Keken ma oaa bot Lac), opong ki kica ki atir.” John 1:14, R. V., margin.

“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

Pien Yesu obino bedo ki wa, wan ngeyo ni Lubanga ngeyo maber tem wa, kede ni obedo ki kica i duku pa cwiny wa. Wod ki nyako pa Aadam weng twero ngeyo ni Luywoko wa en lalinga pa jo ma gubalo. Pien i tito weng me kica, i lagam weng me mor, i tic weng me hera, kede i gin weng me kwanyo cwiny pa Lubanga ma kityeko yaro i kwo pa Lakarit i piny, wan neno ‘Lubanga obedo ki wa.’

“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

Setani nyutu cik pa hera pa Lubanga macalo cik me tamo kene. En waco ni pe watwero winyo cikke ne. Lico piny pa ludito wa me acaki, kede pinyrua weng ma otyeko pye iye, en ogamo Latic‑Ker, me miyo dano neno Lubanga macalo Latic pa but, ki pinyrua, ki tho. Yesu onongo myero oyaro lok me kwena man. Macalo acel ki wa, onongo myero obedo amia pa winyo cik. Pi man, onongo oketo iye kit pa wa, ki oyilo gin ma wa yilo. ‘I gin weng onongo myero odoko calo owete ne.’ Hebru 2:17. Ka obedo ni wali myero cobo gin mo ma Yesu pe onwongo ocobe, eka i kany Setani onongo nyutu ni twero pa Lubanga pe rum pi wa. Eria Yesu onongo ‘i gin weng otem calo wa.’ Hebru 4:15. En ocobo tem weng ma wa tye iye. Ki pe ocako tic ki twero mo pi kene ma pe ki miyo wa mapat. Macalo ngat, onongo otem, ki oloyo tem ki twero ma Lubanga omiyo ne. En owaco ni, ‘An ayero timo gin ma imito, O Lubanga mamega; en aye, cik mamegi tye i cwiny nanga.’ Zaburi 40:8. Ka onongo odonyo‑donyo timo ber, ki yubo jo weng ma Setani otyeko lamalgi, en oyaro bot dano kit pa cik pa Lubanga ki kit pa tic ne. Kwo ne nyutu ni romo pi wa bene winyo cik pa Lubanga.

“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

Ki bedo dano pa En, Kristo opire kede dano; ki kit pa Lubanga ma iye, omako kom pa Lubanga. Macalo Wod dano, onyiso wa kit me winyo; macalo Wod Lubanga, omiyo wa twero me winyo. En aye Kristo ma ki yuru ma i got Horeb owuoko bot Mose, owaco ni, “An Atye ma An Atye.... Yoo man, ibiwaco bot nyith me Isirayel ni, An Atye omiyo an abinye botu.” Exodus 3:14. Man obedo rwom me kwanyo Isirayel woko. Ento ka obino “i kit calo dano,” oweko nyutu ni En aye An Atye. Lacoo me Bɛtlehɛmu, Lacwaro ma lec ki maluc, en aye Lubanga “ma onyutu iye i ringo.” 1 Timoteo 3:16. Kede wa boti owaco ni: “An Atye Laling me rac maber.” “An Atye Bule ma tye ngima.” “An Atye Yo, Atir, ki Ngima.” “Twero weng omiyo An i polo ki i piny.” Yohana 10:11; 6:51; 14:6; Matayo 28:18. “An Atye” obedo atir me rwom weng. “An Atye;” pe ibed ki bwoc. “Lubanga ki wa” obedo atir me kwanyo wa woko ki richo, atir me twero wa me winyo cik pa polo. The Desire of Ages, 23, 24.