The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a divine symbol.

Adwogi ma Pita onongo onyuto en aye piny me yie pa jo ma gene. En aye ma Kristo kene onyuto ni obedo ngima maper. Adwogi meno onyutu yore aryo me Kristo. Me acel en ni Kristo obedo but i tari me poropheti. Aloka me yoo ma nyutu gin matime i tari me poropheti, ginyuto Kristo. Bedo ne i kacit ki gin matime wonyisi lamal pa aloka me yoo me poropheti, kede kelo tam malube pi waci ma Sister White kacel kacel owaco ni myero wagueng aloka me yoo, pien aloka meno ginyuto Yesu Kristo. Aloka me yoo ma onyutu lok me temo i cawa pa Kristo, obedo baptiiso pa En; ki orwate ki gintime mukene i yore lamal me yubo, ma kikenyo gi ki oboto piny pa cal pa Lubanga.

In the reform line of Moses, divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

I rek me yubu pa Moses, Kit pa Lubanga obino piny kede obedo i yien ma mac tye ka yalo iye, ma en alama me Lacweyo rwate ki gicweyo. I rek me yubu i agiki pa mwaka 70, Mikael obino piny me miyo Cyrus twero me wot anyim ki cik ma acel, kede i kare acel keken Daniel oloko ne obed i cal pa Kristo. I rek me yubu pa Kristo, Tipu Maleng obino piny i cal pa lelaw me kwero Wod Lubanga, alama me Kit pa Lubanga ma orwate ki kit pa dano. I coc pa Millerite, malaika ma obino piny i August 11, 1840 obedo “pe ngat mo matidi loyo Yesu Kristo; ento Yesu Kristo keken,” ma obino piny ki buk matin ma myero ieme, kede En obedo buk matin man. Kany En onyutu ni rwate pa Kit pa Lubanga ki kit pa dano otyeko ki iemo ki miŋo ring ki remo pa Kwon ma oa ki Polo.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His word is truth. It is His word that sets forth the prediction, and it is His word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Tarac ma lamal en lamal pien bedo pa Kristo tye i iye. Poropheti me lok pa Lubanga ma nyutu gin ma bino anyim, gi aye Yesu Kristo, pien en aye “Lok.” Ka poropheti meno dong opong i tarac, gin matime nyutu ni lok pa En dong opong, kede lok pa En obedo atir. Lok pa En aye ma keto poropheti anyim, kede lok pa En aye ma opong ka gino obino; eka i acaki ki i agiki en aye Yesu Kristo, pien en aye Alfa ki Omega. Omiyo, ka Pita owaco ni Yesu obedo Kristo ki Wod Lubanga ma tye ngima, obedo ka nyutu alama me yo ma obedo Yesu Kristo, ki alama me yo ma obino opong maber i cawa me agiki. 11 Saptemba 2001 obedo opong maber pa Kristo.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Gamo opongo pa lok pa lanabi ma otime i nino me September 11, 2001, obedo gamo Kristo, Wod Lubanga ma tye kwo. Lok ma kare en, ma Peter owaco, obedo "wit pa yie pa jo yie," ki i nino me September 11, 2001 Kristo omiyo jo pa En me cawa me agiki dok cen i "yo macon" pa Jeremiah, ma nyutu "wit" pa dul me tutwal pa kwena pa malaika me acel ki me adek. Peter onyutu jo 144,000, ma kicano gi ki kir i cawa ma malaika me angwen tye ka gwoko cen yamo me angwen. Cawa me kir en obedo cawa me lanabi ma keken, ma ocako i nino me September 11, 2001 ki bino tyeko i "Cik me Sande" ma tye piny me bino koracel. Yesu jwijwi onyutu agiki pa gin ki cako pa gin.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as did the second angel descend on April 19, 1844, at the first disappointment of the Millerite movement.

I cako me cawa me keto lakir, malaika me Revelation apar aboro oboro piny, macalo ka Roho Maleng oboro piny i baputismo; kede malaika meno ne obedo “pe ngat mapat, ento Yesu Kiristo keken,” pien malaika ma oboro piny me lero piny ki utukufu pa En i kit pa Millerite ne obedo “pe ngat mapat, ento Yesu Kiristo keken.” I kare ma cik me Sande bino oyot, “pe ngat mapat, ento Yesu Kiristo keken,” oboro piny doki kede omiyo ngec ma aryo i cuke aryo me Revelation apar aboro, ka En cwalo kwer pa En mapat woko ki Babulon. I tung me kare me cawa me keto lakir, malaika moro oboro piny, macalo ka malaika ma aryo oboro piny i Aparil 19, 1844, i pek ma acel me tic pa Millerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

I tung bino pa lapiir ma aryo ki bino pa lapiir ma adek i ceng 22 me dwe October, 1844, ki cwalo lapiir mapol me medo teko pa lapiir ma aryo ka kwena me 'Midnight Cry' obino. Ka cwalo lok pi kit ma otime i kare pa Millerite ka lapiir magi obino, Sister White mi wa ngec ni jo ma pe gicako kwena magi gikengi Kirisito i cal keken calo ki kit ma Yahudi gikengi Kirisito i cal.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

Aneno ni calo kaka Yahudi gi okweyo Yesu i cane, bene kanisa ma i nying keken gi okweyo lok magi i cane; kacel ki mano, pe gi tye ki ngec me yot me donyo i kabedo ma maleng loyo weng, ci pe gi twero nongo ber ki lamo ma Yesu timo kuno i tunggi. Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Kwena ma ginyutu ki malaika, ka kijwero, giketo cal me kigoyo Kristo i wi musalaba; pien en aye dul kwede kwena eni, kede oromo pa gin i gin ma otime con. I July 18, 2020, “pe ngat mo mukene, ento Yesu Kristo keken,” obito piny, ma oketo nying poye cwiny me acel kede cako cawa me kuro. Joge me kare agiki pa en, ma kigiko gi i yore—lagon ma otho ma oyoto pa gin—myero giyabore kun gwinyo dwon keken ma twero dwogo joo i ngican.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Adier adier, awaco botu ni, cawa obino, kede kombedi obedo, ka jo ma otho gibi winyo dwon pa Wod Lubanga; kede gin ma gibi winyo gibedo ki ngima. Pien calo Won tye ki ngima i iye keken; kamano bende omee Wod me bedo ki ngima i iye keken; kede omee bot en twero me timo hukumu bende, pien en Wod dano. Pe ibaro ikom man; pien cawa obino, ma gin weng ma tye i kabur gibi winyo dwon mere, kadong gibino aa woko; gin ma otimo maber, i nwoyo cako ngima; kede gin ma otimo marac, i nwoyo cako hukumu. Yohana 5:25-29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

I dwe July me 2023, dwon pa En olwongo lagwac ma ojuko ma otho i kwo, ki Alfa ki Omega ci odwogo cako pa cawa me cimo, pien July 2023 obedo kare me agiki pa cawa me cimo. Jo pa En ci gilonge dok dwogo i yore macon pa Jeremiah, i bot kit ma ocako gi kwede me histori pa Millerite. Lok ma tuke pa cako gi agiki pa jo Millerite ne gin lok me acel ki lok me agiki pa histori pa Millerite, ma obedo “seven times” me Leviticus chapta 26.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

I dwe July me 2023, jo pa Lubanga me cawa agiki gi dok oketogi cik me kwanyo buk matin en ki gicamo ne. Ka gicamo buk matin en, dong gitemogi me neno ka gibiro rwako ngec pa Pire Tek ma adek i Revelation rwom 9 (ngec pa tung anyim) ki ngec pa Daniel rwom 11 (ngec pa tung lyec). Tic me temo kelo gi bot reko 13 dok i 15 me Daniel rwom 11, ma obedo Lweny pa Panium, ma obedo Caesarea Philippi, ki ma obedo ngec pa Midnight Cry, kama dul aryo ma gicweyo dwone ginyutore; dul acel, "ma gitimo ber, i dwoko kwo; ki gin ma gitimo marac, i dwoko kwo me kwero."

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage of Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to the “that portion of the prophecy of Daniel relating to the last days.”

Tye dwon adek i cawa me keto cing pa 144,000, ci gin weng obedo dwon pa “pe tye ngat mukene mo woko, Yesu Kiristo keken.” Dwon acel me Revelation chapta 18 ocwalo dwon i cawa ma ot madit pa City me New York kigolo piny ki keto cing pa Lubanga. Dwon aryo obedo dwon pa Mikael, Malaika Madit, ma kwayo jo otho woko ki i yalo-gi. Dwon adek obedo dwon aryo me Revelation chapta 18, ma kwayo lwak pa En ma mukene ki i Babylon woko i cawa me “lok me piny madit” me Revelation chapta 11. Opongo maber tutwal pa nyutu pa Peter i Caesarea Philippi otimore kace Kiristo tero jo pa En me nino agiki bot “poto eno me poroc pa Daniel ma oromo ki nino agiki.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium ma i cik apar adek dok i apar abic i kom apar acel pa Buk Daniel, en “but” pa lapor pa Daniel ma kigubo, ma nyutu lok me “Midnight Cry”. Panium en “Exeter camp meeting” i dwe August me 1844; en histori ma otyeko piny i kare me aryo pa Donald Trump, ci en lok me lapor ma cimo cim pa Lubanga i anyim wi pa 144,000. Cik ma wa tye ka kwano kombedi gin lobo maler tutwal.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

Adiera ma Pita oserwaco obedo tung pa yie pa ngat ma tye ki yie. En aye ma Kiristo kene osero waco ni obedo kwo ma pe giko. Ento bedo ki ngec man pe obedo kit me yaro kene. Pe ki ngec onyo ber pa kene ne otyeko nyutone bot Peter. Dano pe twero, ki kene keken, me oko ngec pa Lubanga. “En pire malo calo polo; ngo ma itwero timo? pire piny loyo hel; dong ngo ma itwero ngeno?” Yobu 11:8. Keken Roho ma miyo wa bedo nyithindo romo nyutuwa gin mapire piny pa Lubanga, ma “wang pe oneno, wi pe owinyo, ki pe odoo i cwinya pa dano.” “Lubanga otyeko nyutu wa gin-go ki Roho pa En; pien Roho oyubu jami weng, ee, gin mapire piny pa Lubanga.” 1 Korint 2:9, 10. “Sekret pa Rwot tye kwede gin ma lworone;” ki gin ni Pita oŋeyo duong pa Kiristo obedo ribi ni en otyeko “opwonyone ki Lubanga.” Psaumo 25:14; Joni 6:45. Aa, adier, “Ogwede in, Simon Bar-yona; pien ring ki remo pe en ma otyeko nyutone bot in.”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.”

Yesu mede waco: “An bende awaco bot in ni: In itye Petero, ki i wi kidi man abiyiko Kanisa na; ki yinge me Kuzimu pe bibiloyo iye.” Nying “Petero” nyutu “kidi”—kidi ma turo. Petero pe en kidi ma i wi ne ki yiko Kanisa. Yinge me Kuzimu guloyone woko ka ocayo Rwot ne ki kwero ki lumo lam. Kanisa ki yiko i wi Acel ma yinge me Kuzimu pe twero loyo iye.

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Ngec ma Kirisito ne tye ka cobo bot jolwor pa En i Caesarea Philippi, ne obedo ki kombedi obedo ngec me 'Midnight Cry'; kede kiketo iye i kom lweny me cwinya ma tye i tung ki Lubanga pa Grik ma nyinge Pan—paco pa lamo pa En gityeko yaro ni 'the gates of hell'—kede 'horns' aryo ma ogweyo lapa pa 'earth beast'. Maccabees ne gin jo pa Lubanga ma ogweyo lapa, ma giyaro ni gin jogwoko pa kanisa pa Lubanga, i kare ma gitye ka lwenyo ki lamo pa Grik. Giyaro peka gi ni gin ladit pa lamo kede ladit pa cing. Gin tye calo lamo pa Protestant ma ogweyo lapa pa kanisa magi ma opoto woko, ma, kacel gi cing pa United States, kombedi gityeko cweyo cal me 'beast' kede gitye ka lwenyo ki lamo pa 'globalist' me 'woke-ism' kede 'Mother Earth'. 'horns' ma ogweyo lapa gipwonya i lwenygi ki jami me lamo kede me cing pa 'globalism', kede i kare acel acel 'horn' me Protestant ma ada tye ka yweyo ki kwanyo woko kom ma agiki pa 'foolish virgins', pi anyim me kimalo calo 'ensign' i 'great earthquake' pa 'Sunday law' ma obino cokcok.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beasts from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Tyen me poropheti me Buk Daniel ma kom nining me agiki, ma bende obedo Yabo pa Yesu Kiristo, kede kwena me Dwon me Otum Obino, ki yabe woko ne ki Leona pa dul me Yuda i Caesarea Philippi, ma en Panium. Ki yabe woko i dii lweny ma tye i tung lewic ma pe gene Lubanga ma aa ki bur ma pe tye kome, ki rweny me Republicanism ma ocako cweyo lewic eno i 2015, kun rweny me Protestantism ma matir ma kombedi tye ka doko odoco calo lwak maduong.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of Who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Adwogi ma Pietro owaco nyutu alama me yoo me September 11, 2001, dong bene nyutu ni Kristo en Wod Lubanga ma tye ngima. Adwogi ikom bedo pa Yesu calo Wod Lubanga en adwogi ma tiyo calo tem, atir calo ni i kare me Pietro, temo ne obedo ni Yesu obedo Mesiya onyo pe. Yubo ni Yesu en Wod Lubanga nyutu weng ma kityeko nyutu ikom ngo ma Wod en aye. En nyutu pe keken ni en obedo Wod Lubanga, ento bene ni en obedo Wod dano. En adwogi me "incarnation" me dwoko bedo pa Lubanga obedo i kom dano; ma obedo tic ma kityeko tyeko i cawa me keto alama pa alufu 144,000. Adwogi me "incarnation" en adwogi me agiki ma kityeko yabu ki adwogi me "Sabat" i acaki.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844 were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

October 22, 1844 onongo obedo bino pa malaika adek. Ka malaika obino, gin atir mamer ma rwate ki kare ma inyabo iye kiyabo ne ki Leun me dul me Yuda; ci gin atir en dong otemo jo me cawa ma inyabo iye. I October 22, 1844, gin atir ma rwate ki tic pa Kristo—ma ocike obino i Tempu ma otyeko yubo ne i mwaka 46 aa ki 1798 nyo 1844—giyabo ne. Tic pa Kristo me kwero, Cik pa Lubanga, kit ma en obedo calo Jadolo Madit, kite me cal pa le, ki kite me “sealing” pa 144,000 giyabo weng. Sister White onongo onenone ni, i bot gin atir magi, tye gin atir acel ma Alfa ki Omega oyerone i can mamer.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

An onongo atye ki lworo madwong ka an oneno cik me angwen tye i tung atir pa cik apar, ki cing me lela ma marwate ma ogamo oko iye. Lanjel owaco ni: “En keken i cik apar ma nyutu Lubanga matye ngol ma ocweyo polo ki piny kede gin weng ma tye iye. Ka gungu pa piny okete, gungu pa Sabat bene okete.” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Kare me keto kidinyo pa 144,000 obino, ento myero okuk pi kobo me 1863. I dwe 11 me September, 2001, ticit me keto kidinyo ocako, ka Kiristo, ma ki nyutu calo Malaika ma lamal me Buk me Kwong’o, dyel 18, obu piny ki buk ma kigeny i lwete, ma jo pa Lubanga me nino agiki myero gicam. Alfa ki Omega pol kare nyuto agiki ki acaki; kamano, i nino me agiki, nitie adiera mukene ma kiketo i ler ma patic, ci en ne kiconye pire keken ki adiera me Sabat ma kikelo i ler i kare ma acel ma Kiristo otemo keto kidinyo pa 144,000.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

Cawa obino ni Danyel myero ocung i kabedo pa ne ma kiketo pire keken. Cawa obino ni lero ma kimiyo ne myero obed ka woto i piny macalo pe otime con. Ka jo ma Rwot otimo tutwal botgi gibwoto i lero, ngec pa gi ikom Kristo ki lok pa lanabi ma ikom En bimedo mabor tutwal ka gi piyo bot agiki pa gin ma otime i piny man.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

Gin ma bedo i rwom ki Lubanga woto i ler pa Ceng pa Ber-bedo. Pe gicao nying pa Ladwogo-gi ki yiko yotgi i wang Lubanga. Ler pa polo oreng botgi. Gi tye ki wel ma pe ki kato i wang Lubanga, pien gi obedo acel ki Kiristo. Botgi, Lok pa Lubanga obedo maler tutwal ki ngam maber. Gi neno wel madwong pa en. Adieri kiyabo botgi. Doktrin pa bedo pa Lubanga i kit dano ocwinyone ki ler ma pwec. Gi neno ni Lok pa Lubanga obedo lageng ma oyabo misteri weng kede oyubu peko weng. Gin ma pe gicwako ler ki woto i ler pe gibitwero ngeyo misteri pa ber-bedo, ento gin ma pe gicoyo i mako lacic ki lubo Yesu gibineno ler i ler pa Lubanga. Manuscript Releases, number 21, 406, 407.

The doctrine of the incarnation is the truth that divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Yore me bedo ringo obedo atir ni kit pa Lubanga ma keti ki kit pa dano pe timo richo, ki alama pa gin ma otyeko donyo iye i temo meno i kare me agiki en Sabat.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Kadi bene an amiyo gi Sabat na, me obed alama i tung an ki gi, mondo gi ngeyo ni an Rwot ma amiyo gi obed maler. Ezekiel 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time divinity is combined with humanity, permanently.

Jogi 144,000 kiketo gi muhuri pi kare ma pe giko, kede kit me keto muhuri nyuto kare macek i agiki pa keto muhuri, pud mapol ki cik me Sunday, ka kiketo muhuri. I kare macek meno, kit pa Lubanga opango kacel ki kit pa dano, ma pe giko.

“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.

Itimo ngo, owete, i tic madit me bedo matyar? Jogi ma tye kacel ki piny tye gicako kit pa piny kede tye gibedo matyar pi alama pa dic. Jogi ma pe gicwako geno i piregi keken, ma gicweyo piregi piny i wang Lubanga, kede giyiko cwinyegi maleng kun girwako ada, magin tye gicako kit pa polo kede tye gibedo matyar pi cic pa Lubanga i cogo wigi. Ka cik ociyo woko kede ka cic kigoyo, kitgi obedo odong maleng ki pe ki bal pi kare weng.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

Kombedi obedo cawa me bedo atir. Pe gubiketo kite me Lubanga i pala me wi pa lacoo onyo dako ma pe maleng. Pe gubiketo kite me Lubanga i pala me wi pa lacoo onyo dako ma tye ki mito madit, ma mero piny. Pe gubiketo kite me Lubanga i pala me wi pa lacoo onyo dako ma tye ki leb me bur onyo ki cwiny ma rany. Gin weng ma gumako kite me Lubanga myero obed pe ki bal i anyim Lubanga—jo ma romo i Polo. Wut anyim, owadwa ki nyaminwa. An atwero keken acoc macek ikom gin man i cawa man, aluongo mamegi keken i mit pa bedo atir. Rwenyu Buk pa Lubanga kunu keken, eka ungeni bedo matut pa lworo me cawa matye kombedi. Testimonies, dul 5, pot 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Lok ma otito anyim romo nyutu ni lacim kiketo iye i cik me Sande, ento pe kamano. Nyako White tye atir ni cik me Sande obedo kare me bal madit; kede boti, opwonya maber ni kit pa ngat kityeko onen i kare me bal, ento pe kiyubu kacel i kare me bal. Lacim kiketo iye i cik me Sande i yoo ni con obedo me neno, pien jo ma con ki tye ki lacim gibeyo gi malo calo lawi me nyutu. Lacim kiketo iye i cawa manok, matwal mapud pe kijuko cawa me tem; ci pi jo ma giciko Sabato, cawa me tem kijuko i cik me Sande. Tic me keto lacim ocako i ceng 11 me September 2001, ci i kare con pe ngat mo otyeko nongo lacim pa Lubanga, pien, calo ma kiyaro i cawa ma odugu ki ceng 22 me October 1844, i acel myero obed kare me temo.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

I yore weng me nwoyo-loko, ka cal pa Lubanga obino i piny me miyo teko i lok ma rido ne ogol i kare pa agiki, yoo me temo cako. Ka Mikael obino i piny me miyo teko bot Cyrus me wot anyim ki cik ma acel, ci Yahudi kitemo ka gi myero weko gang ma gi otyeko bedo iye pi mwaka 70 ma otyeko otime woko, ci gidok i paco ma ocwil me yubo odoko. Ka Roho Maleng obino i piny i baptiyero pa Kristo, Yahudi kitemo i kom Mesiya. Ka malaika ma tek me Revelation apar obino i piny i August 11, 1840, kinde meno kitemo ka gi myero nyamo buk matidi, ki gin weng ma buk matidi nyuto.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Yore me tem ocako i August 11, 1840, ma opango gungu aryo pa jo malamo; gungu ma giluwo Lamb gidonyo kwede i Most Holy Place, ki gin jo ma kigeno ni gibed i tung’ pa 144,000. Tem ma agiki pi kinde meno, ma pe gikalo i yore me tem, ocako ki bino pa leyo ma omalo mapol ikom “seven times” me Leviticus 26. I kare me 1856 nyaka 1863, kwena me Laodicea oketo rita me kare ma agiki i kare ma ocake ki bino pa malaika adek i October 22, 1844. Kare meno kityero gi verses 13 nyaka 15 me Daniel chapter 11.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

'I acaki ne obedo Lok, kede Lok ne obedo ki Lubanga, kede Lok ne en Lubanga. En keken ne obedo i acaki ki Lubanga. Gin weng ne kicweyo ki en; labongo en, pe kicweyo gin mo mo ma kicweyo. I iye ne obedo ngima; kede ngima ne obedo lero pa dano. Kede lero ocale i mudho; kede mudho pe otyeko loyo en.' 'Kede Lok odoko ringo, kede odak i tung wa, (kede wan oneno dwong pa en, dwong calo pa Wod ma keken pa Ladit,) opong ki ngwono ki adieri' (John 1:1-5, 14).

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

Kapita man nyutu maber kit ki lwak pa tic pa Kristo. Macalo ngat ma ngeyo maber lok ma tye ka waco, Yohana miyo teko weng i bot Kristo, kede waco ikom ladit pa en ki kit pa rwot pa en. En yweyo lanyut pa adwogi ma wel pa Lubanga, calo ler ma aa ki i ceng. En nyutu Kristo calo mediata ma keken i tung Lubanga ki dano weng.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

Tito me obedo pa Krisito i ringo pa dano obedo gin ma pe itye ki ngec, ‘gin ma kikano ki kare mapol ki i yubu mapol’ (Kolosi 1:26). En gin ma pe itye ki ngec ma madwong kede ma bor me kit maleng. ‘Lok obedo ringo, ocito i tung wa’ (Yohana 1:14). Krisito oketo i wi iye kit pa dano, kit ma piny ki i kom kit pa polo pa en. Pe tye gin mo ma nyutu maber tim me cwinyore piny pa Lubanga calo man. En ‘ohero lobo nining, dok omiyo Wod pa en ma acel keken’ (Yohana 3:16). Yohana oyubu kit ma lamal man i kit ma macok atir, pi dano weng romo mako lok ma kiketo iye, ka gubedo ki ngec.

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

Kristo pe onongo orwenyo ni okawo kit dano; ento adada onongo okawo ne. Adada onongo obedo ki kit dano. ‘Macalo ni lutino tye kacako ringo ki rem, en keken bene ocako gi’ (Hebrews 2:14). En onongo obedo Wod Mary; en onongo obedo aa i dul David kaka i kit dano. Kimiyo ngec ni en dano, en aye Dano Kristo Yesu. ‘Dano man,’ Paulo ocoyo ni, ‘onongo kicano ni tye ki rwom madwong loyo Musa, pien ngat ma oyubo ot tye ki yaro madwong loyo ot’ (Hebrews 3:3).

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

Ento, ka Lok pa Lubanga waco pi kit dano pa Kiristo, ikare ma en obedo i piny man, bene bende owaco maber tutwal ikom bedo ne con. Lok obedo calo kit pa Lubanga, ka bene calo Wod pa Lubanga ma pe otyeko, i rwom acel ki Ladit ne. Ki con con ma pe otyeko, en obedo Lami kica, en ma i iye dano weng me piny, jo-Yahudi kede jo ma pe jo-Yahudi, ka gicako en, gubedo gi ogwede. ‘Lok ne tye ki Lubanga, kede Lok ne obedo Lubanga’ (Yohana 1:1). Mapwod pe giyube dano onyo malaika, Lok ne tye ki Lubanga, kede ne obedo Lubanga.

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

Piny otimere ki En, ‘kede labongo En, pe tye gin mo ma otimere’ (Yohana 1:3). Ka Kristo otime gin weng, en tye i anyim gin weng. Lok ma kiwaco ikom man obedo makwongo atir, ni pe myero ngat mo obedo ki par ma pe atir. Kristo ne obedo Lubanga kikome, kacel ki i kit ma lamal loyo weng. En tye ki Lubanga cokki i cawa weng; En Lubanga ma loyo weng, omugga pi kare weng.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

Rwot Yesu Kiristo, Wod pa Lubanga ma ki kit pa Lubanga, obedo con ki kare ma pe giko; en ngat ma okiro keken, ento rom acel ki Laco. En kica ma loyo weng pa polo. En Rwot pa jogi me polo ma ki ngec, ka pak ki yeyi pa malaika oywako ne calo twero pa en. Man pe obedo kwalo pa Lubanga. ‘Rwot omako an i acaki pa yore pa en,’ en owaco, ‘mapat ki tic pa en ma con. Oketo an ki kare ma pe giko, ki acaki, mapat piny obedo. Ka pe onongo tye i bor, ogolo an woko; ka pe onongo tye ka me pi ma opong ki pi. Mapat got obedone, mapat dogot matino, ogolo an woko; ka pod pe ocweyo piny, onyo pur, onyo tung madit pa pobo me piny. Ka ogero polo, an onongo tye kany; ka oketo rek me rund i wi bor’ (Proverbs 8:22-27).

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

Tye can ki duŋruok i gin adier ni, kapok keto tung lobo, Kirisito obedo acel ki Wuoro. Man obedo can ma ocake i kabedo ma otum, me miyo obedo ler maler ki duŋruok pa Lubanga ma oaa ki acaki. Gin adier man, iye keken tye ki mung ma pe giko, nyutu ki yubu adier mapat matye ki mung, kacel ki gin adier mapat ma i kare mukene pe romo yubu, kun dong ocung i can ma pe itwero donyo iye, ki pe itwero cwako ngec iye.