At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

I Panium, ma en obedo Caesarea Filipi, i vese 13 dok i 15 i chapta 11 me buk pa Daniel, ma en gin mukato ma ka horns pa Republican ki Protestant gityeko misteri me bedo aboro ma obedo pa abiro, kacel ki gin mukato ma Seal pa Lubanga gicimo matir i wi jo 144,000, ki gin mukato me bino pa kwena me Midnight Cry, Krisito omiyo kica bot jo me kare agiki.

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. Matthew 16:18, 19.

Keken an awaco bot in ni: In aye Petro; ci i wi kidi man abi keto kanisa pa an; ki bura me Pek pe bitwero cwero iye. Ci abi miyi laket me lwak me Polo; gin weng ma ibikobo i piny, ki bi kobo i Polo; ci gin weng ma ibiwunyo i piny, ki bi wunyo i Polo. Matayo 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Kare me cimo ki ribe ma ocake i 11 dwe me September, 2001, ka gin od ma dongo ki tek i New York City obut piny, ma bitum i cik me Sunday ma obino acok, kigero ne ki Alpha ki Omega. But agiki keken me kare man ogoyo dok but acakke keken me kare man. I 11 dwe me September, 2001, Rwot odwoko jo pa En dok i yoo ma macon, kun ikom ada mukene, ginyuto “dii abicel”, calo ma giyudo ne i cawa pa Ladit Josiah. Eka kop me agiki ocake codo, ci ocake yore me temo ma omiyo apoko dul aryo pa jo me pak.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

I oromo me Habakuku kapit ma aryo, caat aryo ma lamal onongo ki nongo, ki obedo simbolo me kare me tar meno. I tung acel kwede, “laloc” me Habakuku kapit ma aryo ocako, ikom yo me timo me rek i rek, ma en yo me timo me liel me agiki, i ogore ki yo me timo me Protestantisme ma ogwoke woko, ma Adventisme ocako cwako piny piny, cako i golo cik me 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Yesu oweko ceke ni obimiyo jo pa En me kare me agiki “lagita pa lwak”; ka otimo mano, En tye kwako yoo me Bibul ma atir, ma tye ki lagita me porofeti ma mite me ngeyo, keto, ki yubu lok pa Kwii me Otum ki Kwii Madwong.

“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. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. 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 that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable 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.” The Southern Watchman, April 4, 1905.

Gin ma tye i rwate kwede Lubanga woto i ler pa Ceng pa kit ma kare. Pe gi golo ducu Laler-gi ki kwanyo yo-gi i bot Lubanga. Ler pa polo orwategi. Ka gi luny i agiki pa gin ma otime i piny man, ngec-gi me Kristo, ki lok pa nabi ma kom en, medo madwong. Gin tye ki rwom ma pe tye agiki i wang Lubanga; pien gin kacel ki Wode. I botgi, Lok pa Lubanga tye ki ber ma loyo weng ki kamor maber. Gi neno rwate ne. Adiera kiyabo botgi. Tito me dwoko rwom okano ki ler malwol. Gi neno ni Lok pa Lubanga obedo lagony ma yabo mijara weng ki yeko peko weng. Gin ma pe gi rwako ler ki woto i ler, pe gibineno mijara me kare pa Lubanga; ento gin ma pe gicero me teto musalaba ki lubo Yesu, gibineno ler i lere pa Lubanga. The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Jogi ma Petro tito gi, ma gin 144,000, gin jogi ma ogamo ngec me Laodicea ma obino i ceng apar acel i dwe abicel angwen, mwaka 2001, ma kombedi tye ka coyo odoco cako ki dwe abicel aryo, mwaka 2023. Ngec me Laodicea ma obino i mwaka 1856, obedo medo ngec ikom "seven times," kacel, ka Kristo oketo lagi ma otho kacel, ci odwogo gi cing, gin loki ki wot me Laodicea pa malaika adek, gidonyo i wot pa Filadelfia pa 144,000. Lok me Kristo aye omiyo tim man obed, pien gipoko maleng ki Lokne, kacel Lokne en "ada," kacel Lokne en "lagulu" ma yabo Lokne.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Ki i bot malaika pa kanisa ma i Philadelphia, coyo ni; Gin man en waco ni: en ma tye maleng, en ma tye adaa, en ma otye ki lagweng pa David, en ma yabo, ki ngat peke romo gengo; en ma gengo, ki ngat peke romo yabo; An angeyo tic me in: wii, acweyo i anyim in lawi ma oyabe, ki ngat peke romo gengo ne: pien itye ki teko matin, ki igwoko lok na, ki pe icayo nying na. Revelation 3:7-8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Yore me timo me "rek i tung rek" obedo lagwok ma Kristo oketo ceke bot jo pa En me kare me agiki i lweny ma i "gates". "Gate" obedo kanisa.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Ka Yakobo ocako loyo nino, owaco ni, 'Adieri Rwot tye kany; an pe angeyo.' En oluoro, owaco ni, 'Kabedo man ma luoro tutwal! Man pe obedo gin mukene, en ot pa Lubanga; kede man en wang pa polo.' Genesisi 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Lweny i buri nyutu lweny me dini ma time i kin gin ma obedo kare ki bal, kede bal pa dini pa Giriki obedo bur pa Gehena, kede dini pa Adventism pa Laodikiya ma golo yie bene obedo bur. Bur pa Adventist pa Laodikiya nyutu kama pwor pa Habakkuk otimore.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

I cawa no, Ladit Lubanga, Rwot pa jo lweny weng, obedo korona me kitito, kacel ki ket me wiye pa ber, pi jo pa en ma odong; eka obedo Laro me yero bot ngat ma obedo i kot me yero, ki twero pi gin ma giyubo lweny dok i lwang. Ento gi bene giloro woko pi mwonge; kongo madwong omiyo gipe woko i yoo; jadolo ki lawi bene giloro woko pi kongo madwong, mwonge ogulo gi, kongo madwong omiyo gipe woko i yoo; gipoto i neno, gikudho i yero. Pang weng opong ki pudho ki lut marac, pe tye kabedo maleng. Ngat mene ma obicoyo ngec? ki ngat mene ma obimiyo ginyutu lok me cik? gin ma gikwanyo gi ki lac, ki giywoko gi ki wiya. Pien cik dok i cik, cik dok i cik; rek dok i rek, rek dok i rek; kany manok, kany manok. Pien ki lapot wic ma rere, ki leb mukene, obiwaco bot jo man. Bot gin ma owaco ni, Man aye nino ma iromo miyo jo ma lwal onino; ki man aye cobo: ento pe ginywako. Ento lok pa Ladit obedo botgi: cik dok i cik, cik dok i cik; rek dok i rek, rek dok i rek; kany manok, kany manok; pi giceti, gidho piny i iye, gibalo, gingedi i otigo, gimut. Erac, winyo lok pa Ladit, in jo ma gikeny, ma giloyo jo man i Jerusalem. Yesaya 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Lakit pa pinyruoth obedo lok pa coc maleng, ma kimiyo bot jo Lubanga i cawa agiki ki Lok.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

Tye ada i Lok ma, ma calo yito me rwatte maler, kiconyo gi i piny me wang piny. Rwatte ma kiconyo kinongo ka ki nyutu, calo kit ma latic me gudo piny nyutu zahabu ki feza. Apena me ada pa Lok pa Lubanga tye i lok keni keken. Lok pa Lubanga en lagam ma yabo Lok pa Lubanga. Tiende ma pire tek me ada pa Lok pa Lubanga kiyabo i wic wa ki Roho pa En.

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

Bibil obedo buk madit me pwonyo pi jo kwan i cukul wa. En opwonyo dwaro pa Lubanga weng i kom lutino pa Aadam. En obedo cik me kwo, opwonyo wa pi kica ma wa myero wacweyo pi kwo me anyim. Pe wa mito ler ma pe matwal pa kit me kwaro me miyo Coc Maleng obed me ngeyo. Macalo ka waparo ni ceng ma tye i wi ceng mito ler me tochi ma nyolnyol pa piny me medo dwong pa en. Lok pa priest ki minister pe mito me lonyo dano ki i bal. Jo ma poyo peno bot Lubanga gibino nongo ler. I Bibil, tic weng ma wa myero watimo kityeko poyo maber. Lep me kwano weng ma kimiyo tye me ngeyo. Lep weng nyuto wa Ladit ki Wod. Lok obedo ki twero me miyo dano weng bedo jwang pi lonyo. I Lok, rwom me lonyo kinyutu maber awene. Yeny Coc Maleng, pien gin dwon pa Lubanga ma tye ka waco bot cwiny. Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Lakii ma Krisito omiyo bot kanisa pa ceng me agiki tye ki twero acel keken calo twero ma gin onongo tye kwede ka omiyo gi bot Petro.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

Petro obedo owaco atir ma obedo tung me yie pa kanisa, kede Yesu kombedi oyaro ne calo lalwak pa jo yie weng. En owaco ni, ‘Abi mi in lageng pa tekwaro me polo; gin weng ma in ibobo i piny, gibibobo keken i polo; kede gin weng ma in iyweyo i piny, gibiyweyo keken i polo.’

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

"'Lagwok me piny pa polo' gin lok pa Kristo. Lok weng me Muma Maler gin pa en, ki bene gitye iye kany. Lok man tye ki twero me yawo polo ki me loro polo. Gin giwaco kite ma iye ngat kigamo onyo kidwalo. Ka kamano, tic pa gin ma gopwonye lok pa Lajwok obedo mur me ngima i ngima onyo mur me tho i tho. Tic pa gin obedo tic me mino ma pire tek ki cagmit me kare ma pe giko." The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Teko ma kinyutu kwede ki Lokne, ka kiketo i cing pa dano, obedo piny ikom yore ma kigamo i Lokne. Ma yot loyo rombene, ki ma piny loyo rombene, en ni adier kitero ikom lok me jale aryo.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

Bal madwong mukene ma oseyaro i kanisa en ne ni jo yie tye ka dwogo i wic pa cik i komgi acel ki acel. Yore mapol dong kityeko kimiyo pi yubu peko i bot jo yie. Kristo keken omiyo cik maler me kit me yubu gik macalo man. Yesu owaco ni, ‘Ka owadni obalo i komi, dhi imwaco ne balone i wi in ki eni keken; ka owinyo i, dong iyudo owadni. Ento ka pe owinyo i, to ikel kwedi ngat acel onyo aryo, pi ni i wic pa lanycec aryo onyo adek, lok keken obed oturo. Ka pe owinyo gi, i waci bot kanisa; ento ka pe owinyo kanisa, to obed i botin calo ngat ma pe yaro Lubanga ki lami wero cente. Adier, awaco botu ni: gin mo keken ma ubiketo woko i piny, gubiketo woko bene i polo; ki gin mo keken ma ubiyweyo i piny, gubiyweyo bene i polo.’ Matayo 18:15-18. Tic pa Apoostol, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Tye pe loyo adek kabedo me piny ma nyutu me kare ma ngat 144,000 kiketogi lacim i Ywec me tung otum. Ka waparo ada ni i Ywec me tung otum pe dong twero nongo mafuta, wanongo adwogi me kabedo pa Exeter camp meeting ma nyutu calo tung ma iye jo pa Lubanga me nino agiki kiketogi lacim, ci wanongo ada man nyutu kwede kabedo me piny pa Caesarea Philippi, ki bene ki adwogi me lweny pa Panium, i Daniel 11:13–15. Pe romo maber tutwal woko me loyo nying ni nyutu adek magi obedo me kabedo me piny; ento atye ka tic ki nying meno, pien kabedo me piny obedo but me kit ma tye i Exeter ki Caesarea Philippi. Yesu oketo Pita iye kabedo me piny me poropesi ma ngat 144,000 gineno iyie i nino agiki. Ci bang eno omini cik.

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. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

An abimiyi lagara pa Dola me Polo; gin weng ma ibiro rwate i piny, gubiro rwate i Polo; gin weng ma ibiro yweyo i piny, gubiro yweyo i Polo. Eno ocweyo jenge ne ki cik ni pe kik waco bot dano mo ni en obedo Yesu, Kiristo. Kare kono Yesu ocake nyuto bot jenge ne ni myero oceto i Yerusalem, ki cwako peko mapol ki bot ludito, ki lawi madit, ki lami Cik, ci gibiro balo ne, ci obiro chung i ceng me adek. Eno Petero okwako ne, ocake cwero ne, waco ni, “Rwot, peya obed boti; man pe bi timi boti.” Ento odwogo, owaco bot Petero ni, “Wut i tung na, Setani; in obedo kidi me poto bot an; pien pe i paro gin pa Lubanga, ento gin pa dano.” Matayo 16:19-23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Lok me “Exeter” en nying me kabedo madongo i Devon, England. Kit me cako nying ne twero turone i Leb Englis macon, kun gene ne tye calo “Exanceaster” onyo “Execestre.” Gineno ni nying ne okawo iye ki lok me Leb Englis macon “Exe” (ma tito River Exe, ma iye kabedo madongo obedo) ki “ceaster” (ma nyutu “kom me lweny pa Loma” onyo “kabedo madongo ma ogoro”). Eyo, “Exeter” nyutu “kom me lweny iye River Exe,” onyo “kabedo madongo ma ogoro i tung River Exe.” Kit pa piny ma okube ki bino kacel ki poto ne me “Midnight Cry” i gin mukato pa Millerite tyeko nyutu kabedo ma tye ki pi, ma nyutu poyo piny me Laro Maleng pa Lubanga, kede ite ma Lubanga ne ogero lwak jarweny me yaro ngec bot lobo weng, ma Sister White owaco bot wa ni onongo owoto calo “tidal wave.” “Tidal wave” pe obedo pi me reva keken; en pi ma ki miyo teko madwong loyo.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Lok me kare pa Millerite obedo tyeko pa tam me nyako alera apar, kacel ka 144,000 kiketo gi i tyeko pa cawa me ‘sealing’, gubiro dok miyo alama me yo ma kignango i cako pa cawa me ‘sealing’, kede dok gin matime pa ‘Exeter camp meeting’. Malayika bipo poto piny ki ngec me temo ma myero kikam. Ngec eno bipo miyo odwogo i ‘foundations’, kede bicono yubu aryo ki ‘seven times’ me Leviticus 26. Bibed tye ki ‘Revelation of Jesus Christ’, ma Petro otyeko nyuto ni Yesu kityeko kiyeo mafuta me bedo Kiristo, ka alama pa Lubanga opoto piny i kit me ‘dove’, ma nyuto calo September 11, 2001. Bibed tye ki ngec ni Yesu en Wod pa Lubanga ma lamal, kede ni ka Yesu ocwako i kite pa Lubanga ring pa dano ma orem, en bene Wod dano.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Gin atir man bi yubo dul aryo pa jo ma lito, macalo kit ma gityeko timo bang ceng September 11, 2001. Dul aryo gu onwo mere i camp meeting pa Exeter, pien i camp meeting amoni onwongo tye tent ma kiketo ni kun dul acel ki Watertown, ma gigengo ngec pa “Midnight Cry” ma Samuel Snow nonyuto. Gi tero kube mape atir ma dwon gi odwongo tutwal ki yalo cwiny, ento laloc pa kube pa Snow odwogo botgi kica gi ni gipoto dwon. I camp meeting oneno dul aryo ma onwo mere, ci aryo gu gikwero ni tye ki rwom ki pii; ento acel obedo lulwoko mape atir, ki oneno calo jo ma pe ki ngwec, ma pe tye ki mafuta. Dul ma i tent pa Exeter gu obedo lweny, ma bene en city, ma bene obedo fort; pien gityeko nyutu cal pa chogo ma otho ma ojuru pa Ezekiel, ma ki ngec pa “Midnight Cry” giyubu woko i lweny madwong.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

I kit ma gin otimee, ma dul aryo onyutone, Petero otyeko rwako dul aryo weng. Lok me yeko pa en ma onyuto Yesu ni En Kristo, en aye Wod Lubanga, oaa ki Pum pa Laro Maleng; pien Kristo owaco ne nining ni, "Ring ki remo pe kimonye bot in; ento Wot an ma tye i polo omonye bot in." Ka Yesu dong onyuto laticgi pi Musalaba, Petero, ka pe tye ki teko pa Laro Maleng i cawa meno, okawo Kristo keken, ocako kwero ne, waco ni, "Wek obed kure ki in, Rwot: pe bino tim bot in." Ento En odwogo, owaco bot Petero ni, "Dok i tung an, Setani: in obedo lakobo i an; pien pe itamo gin pa Lubanga, ento itamo gin pa dano."

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Lok me cwiny ma tek pa Peter orwate maber ki pako me cwiny ma tek ma tye katimo i apapa me Watertown ka Samuel Snow tye kanyutu ngec me Kwac me Otum. I rwate meno, Peter obedo amaro pa jo ma gin kandide me bedo iye jo 144,000. Kandide magi nyutu dul ma tye ki mafuta, ma en Roho Maleng; kede obedo ngec, kede obedo kit pa ngat; ento dul mapat pe tye ki mafuta. I kabedo me Caesarea Philippi, Kristo cako yabu ni “myero owot i Jerusalem, kede onino piny mapol bot laloc ki lapirisiti madit ki jo ket coc, kede obale, kede odwogo me kwo i nino me adek.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Poto cwinya pa lare, ka gin magi otyeko tim i latic, en aye lok me mukato ma Sista White tiyo kwede me nyutu poto cwinya me 22 October, 1844, kede poto cwinya pa Jo‑Hebru i cato Nyanja me Myufu ka lwak pa Farao tye kakube gi, pi me nyanja tye i tunggi. Gin weng man, calo lami kwer, ginyutu cik me Sande ma obino cok ceke, kede nyuto ma i Daniel 11:13–15 omiyo lami kwer ikom gin ma kelo i cik me Sande en. I timo mano, giyaro bene "but me poropesi pa Daniel ma orwate ki kare me agiki."

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

Tem ma ki timo ki cwinya maber ikom kit-nyutu ki gin ma rwate-gi omiyo gineno ni kobo Kristo i lub otime keken i nino acel i yore me lamo pa mwaka ma Lubanga omiyo Israel, ka ginego nyathi rom pa Pasika. Onyo pe ni yweyo pa tem ma kigoyo cal iye i Chieng me Kwero Bal—ma obito i nino me 10 me dwe me 7—bi otime bene i nino acel i mwaka ma gicako i cal? (nen The Great Controversy, 399). Man, ki pim me cawa ma atir pa Musa, obedo Dwe me October 22. I acaki me August, 1844, i muko me kambi i Exeter, New Hampshire, ngec man kigero, ki kikwano ne macalo nino me tyeko lok pa nabi me nino 2300. Lok me cal pa nyako ma kwer apar i Matayo 25:1-13 o kwako twero mapat—luro pa lawi, gongo ki yemo pa jo ma kigeno nyom, kulo i otum, ciko wang ot, ki mukene. Lok ni Kristo bino i Dwe me October 22 nokawo nying ‘kulo i otum.’ ‘Kulo i otum,’ Ellen White ocoyo, ‘kikalaworo ne ki alufu-alufu me jo ma gene.’ En omedo ni:

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

'Macalo dwec me pii ma lamal, muviment me [dwe me abicel] ogweyo piny weng. Ki bot taun bot taun, ki bot gweng bot gweng, ci odonyo i kabedo me wel pa lobo ma bor, nyo jo pa Lubanga ma tye ka kuro gicungo weng maber.—The Great Controversy, 400.'

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

Yore ma i kare manok ngec opong piny kityeko yarone ki jo macoyo ma L. E. Froom ogoyo nyinggi:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

'Bates ocoyo rekod ni kwena pa Exeter “otye calo ni otyeko wot i ti-wii me yamo.” Lacoo ki nyako otyeko wot maber ki railo ki me pii, ki kari ma kiywayo ki farasi, ki wot i wi farasi, kede otwo opong me buk ki pepa, yabo gi “opong opong calo the leaves of autumn.” White owaco ni, “Tic ma i tung wa obedo me woto maber i but ducu me piny ma lamal, yabo lagam, ki cweyo woko gin ma tye i otulo.” Wellcome omedo ni muvimenti omoko woko calo pi ma kigolo ki i dam. Gweng me cera ma otyeko bino ogwoko gi ocit pe gigogo, ki pateta ma opong tutwal, ogwoko gi i piny pe kigolo. Bino pa Rwot obedo macok woko. Kombedi pe tye kare pi gin me piny calo magi.-The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

Macalo janeno ki wange, kede ngat ma omo kwede i yubu man, Ellen White ocoko kit pa tic ma tye ka mede anyim ki dwiro madwong:

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

Jo yie nene ni pe yie gi ki poyo gi kirem woko, kede gen ki cwiny tek gimiyo cwinya gi ngwec. Tic en pe obedo ki adwogi ma pol kare nenore ka tye yabo me dano labongo cing me loyo pa lok pa Lubanga ki Tyen pa Lubanga... Obedo ki ranyisi ma riko tic pa Lubanga i kare weng. Mor ma yweyo ne tutwal pe tye, ento obedo nyutu cwinya matek, waco richo, ki weko lobo. Yubu pi muko ki Rwot obedo pire tek pa tyen ma tye i peko matek...

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

'Pi weng lutuk me dini ma dit piny ki cawa pa Apoostol, pe tye mo keken ma obedo yot woko ki bal me dhano ki kwe pa Setan maloyo lutuk ma i otum me 1844. Kombedi bene, i cok ki cawa mapol [1888], jo weng ma onongo ribo i lutuk en, ki jo ma ocung pire tek i twolo pa adwogi, pud gi nongo twero ma lamal me tic meno ma oyere, ki gicoyo lok me wiya ni en obedo pa Lubanga.-Ibid., 400, 401.'

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

Kadi bed ni tye ki nininge me tich ma kobo piny weng, ma kelo alufu mapol i bung pa Dwogo pa Yesu ma ariyo, ci laremi ma romo mia aryo ki kanisa mapat-pat gi rwate i yubo kwena, [Nen C. M. Maxwell, Tell it to the World, pot buk 19, 20.] kanisa pa Protestant kacel weng gibalo ne, ci gi tiyo ki yore weng mo keken ma tye i lwete me gengo ni geno i dwogo pa Kiristo ma cit pe opalo piny. Pe ngat mo otam me waco i tic pa kanisa kica me dwogo pa Yesu ma cit, ento bot jo ma tye ka kuro tim eno en obedo mapat tutwal.

“Ellen White told what it was like:

Ellen White otonyo kit ma obedo:

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

'Kare mo keken noneno calo gimite malac ki ma tek tutwal bot an. Aparo ni watye katimo tic pi kare ma pe tye agiki, ki ni jo ma pe giloro ki ma pe gi cwiny iye obedo i gungu madwong loyo. Geno na ne maler, ki ayudo kica ma gimite pa Yesu pi an keken....

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

'Ki yeny cwiny ma pire tek ki dwogo lok i wii piny, wa obino ki gamo oko i cawa me kuro. Otino ka otino wa nongo cwiny ni tica me acaki wa en me nongo ada ni kwo wa obedo kakare i wang Jwok. Wa nongo ni, ka pe wa tye ka ceto anyim i kwer, con wa bi dwogo i dul. Hero wa pi eni ki eni omedo; wa gamo tutwal ki eni ki eni kede pi eni ki eni.

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

‘Wan ocokore i ot me yät ki i tung yät me loko lok kwede Lubanga, kede me cwalo kwac wa bot En; ka wa tye i tung tic pa En me kit ma piny, wan onongo wanyutu bedo pa En maber mapol. Yom cwiny me Lwak onongo mit bot wa loyo me icam ki me imio. Ka abur me polo orupo wii wa, pe wa nongo cwiny me yiko onyo nino, nyaka gi ocweyo woko ki ngec i wii wa ni Rwot oyie wa.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.