The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
Leona pa dul Yuda obedo nying ma gicwako pi Yesu, ma nyutu tic pa Kirisito me loro matek, ci lacen yweyo Lok pa poropheti pa En. I chapta abic me Revelation, Leona pa dul Yuda, ma en bende tub pa Dawid, otum me yweyo buk. Tub pa Dawid obedo Yese, ki tub pa Yese obedo Fares, ki tub pa en obedo Yuda, ki tub pa en obedo Yakobo, ki tub pa en obedo Isaka, ki tub pa en obedo Abraham. Tub pa Dawid onyo Yese, ka giyaro ne kacel ki Leona pa dul Yuda, tye kinyutu cik me cako ki tyeko, ma en Alfa ki Omega. I chapta acel me Revelation, ka Revelation pa Yesu Kirisito kiyweyo woko, kit ma maloyo i tungi pa En en ni, En obedo Alfa ki Omega. Gin ma En obedo, en bende aye cik ma kicako kwede me yweyo lok pa poropheti ma Leona pa dul Yuda oloro matek, ka En ociko ni kare obino.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Yabo Lok porofetik pa Lubanga obedo but acel i tic pa Lubanga me luko woko, ka En tiyo ki rwom pa Lok pa En me kelo cako odoco malube ki dwaro pa En. Sista White owaco ni ka coc pa Daniel ki pa Revelation kityeko ngeyo maber loyo, wa bin neno i tung wa cako odoco madit. En latiro pa Lok porofetik pa Lubanga ma omiyo cako odoco ki yiko odoco malube ki dwaro pa En.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Sister White, ka oneno kare me agiki, orwate bot poko madit ma otime i tung jo pa Lubanga i kare me agiki. Dwoko cwiny ki poko ma otime i lok me gin ma maleng ma con weng, gi oa keken ki Lok pa Lubanga; ki kare acel acel i kare magi ma maleng orwate bot dwoko cwiny madit ki poko madit me agiki, ma ocake manok con me Cik me Ceng Acel. Dwoko cwiny magi gi oa ki yabo pa Lok pa Lubanga ma kiloro. Ligoro abiro kiloro woko, macalo buk pa Daniyeli i pot buk abicel.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
Ka wamiyo tic ki kit me janabi pa kare me pogo ma kityeko kube kwede ki alama me 1260, wanongo ni i Nyute, Chapter 11, Mose ki Elija gitye githo i yoo pi nino adek ki abar. I verse 18, kare me kec pa Lubanga obino. Mose ki Elija gi tye calo cal pa jo pa Lubanga ma tye anyim giko me temo pa dano. Gipogo pi nino 1260 me alama i yoo pa Sudom ki Misri, kany ma Yesu okwec i wi lati.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Mose kacel ki Elija gicwako teko me mi cimegi, ki i nyig coc adek ocito i nyig coc abiro, ma gin oneko gi i yoo. Yohana otieke geco Dera i nyig coc aryo, ci ka kany Mose kacel ki Elija gicwako teko me mi cimegi, gi yut law me lacer. Ngec pa Elija kacel ki Mose kimiyo bot Philadelphian Millerite Adventism i 1844, ci i 1863, dwonggi kikelle piny i iye yore ki tim me rwatte ma gicwalo ki i dul bot dul. Gin gicwako teko me mi cimegi pi higa adek ki aboro, gi yut "law me lacer," cal ma nyuto bedo ocoli ma tye ka medo ki i 1863 dok anyim.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Ka watiyo kwede tito pa Sister White pi “seven thunders”, ma tye ka nyutu gin matime pa malaika acel ki aryo, i rek i kom rek, waketo lok pa gin matime ma cako ki malaika ma oboro piny kwede lok; ento, i rek i kom rek, malaika eni obedo malaika acel ki malaika aryo. Malaika acel oketo tiŋ acel i piny ki tiŋ acel i pi i nino 11 me dwe me August, 1840, ka malaika aryo obino i kare me cwiny ogoro me April 19, 1844.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Cal me yo ma malubo i lok me kare mo keken ma rwate acel ki acel, obedo Cing pa Lubanga, ma kore ki Tabulu pa Habakkuk. Ki i kare me Malaika ma acel, kicweo Tabulu me 1843, ento tye bal i namba mogo. Ki i kare me Malaika ma aryo, Cing pa Lubanga obedo cal me yo pa Tabulu pa Habakkuk; kityeko nyutu ne ka En okwanyo cing pa En ki i bal. Ka En okwanyo cing pa En, lok onongo oyubo piny piny nyo obino i madwong pa ne i Kemp Miting me Exeter, kakare mapat i anyim pa poko cwiny me Dwe me October 22, 1844.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Rek aryo nyuto ngec me piny weng, pien malaika ma obino oketo ti acel i piny ki ti acel i pi madit, ki pwonyo pa Roho Maleng owaco bot wa ni mano nyutu ngec me piny weng. Malaika bende nyuto cako me kare me ogamo i pwonya me cal pa dako abicel ma pe otyeko bedo ki laco. I alama me yoo me acel man, wa bende neno lwete pa Lubanga tye ka yubo wongo. I nino 19 me April, 1844, i wang poropheti oneno calo ka neno owongo; ento gin ma gitye ki pacience gi obaro, ki ka neno ogamo, pe owongo. Ento ka rek ma watye ka yiko ocake, wongo me disappointment me acel kiketo calo jami me alama me yoo me acel.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Ci dong, alama me yo me cing pa Lubanga ki tabul pa Habakkuk nyutu ni Lubanga ogobo bal, ci lacen okwanyo cing pa En ki bal eno. I kit gin ma otime i yore pa Millerite, Lubanga oyweyo bal i dwe me May me 1842, ka cal kicoyo ne; ci lacen bal oyaro piny ka omwaka me 1843 otyeko; ento ka kare mo lacen piny, Lubanga okwanyo cing pa En ki bal ma i namba. Bal ne ocake i dwe me May me 1842, ci mede oko lacen inge piny ki wongo wii me acel. Pi malaika me acel, cing pa Lubanga ki tabul pa Habakkuk kicoyo gi alama i dwe me May me 1842; ento i kit gin ma otime me malaika me aryo, kwanyo cing pa En obedo matidi woko lacen inge piny ki wongo wii me acel.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Man nyutu ni alama me yo me "cing" obedo kare me poropheti. Kare ma ocake ka cingi pa En ocobo bal, ci dong otumu ka cingi pa En ojwako woko ki i bal. Kare man me cobo ki yabo me cingi pa En obedo porema pa tic pa Leone me dul pa Yuda, ka En ogonyo mere me poropheti, ci dong oyabo. En ocobo ada, ci dong oyabo ada acel keken—i mere mapat ma pe ocako kwede mere ma con. En otimo man pi kelo dwoko cwiny ki yub pa kit me Millerite Midnight Cry.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Kare me tur, ma ocake ki obino pa laciŋ, otum ka lwete pa Lubanga kikwany woko; ci yabo bur pa ler pa lok me lacar, ma ocako "golo anyim me dwe me abicel aryo" ma okello i kwena me Otum Cawa i Exeter camp meeting, kae kwena obalo i yie me pii madwong, nyo i tyen ma obur i kare me goro madwong. Yweco pa rwom pa Lubanga kun yabo bur pa Lok pa Lubanga omiyo dwoko kwo pa cwinya ki dwoko kit ma tye ka dwongo cing.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
I mwaka 1863, dul me Millerite ma Laodicea gikigengo me rwate Jordan, ki gikiketo i cogo pi cwalo Eliya ki Musa ki kidi. Lok pa William Miller en aye lok pa Eliya, ki lok me adwogi pa Miller en aye 'mara abiro' pa Musa. Cado 'mara abiro' en aye nego Musa, ki cado ada me adwogi ma Miller oketo anyim, en aye nego Eliya. I mwaka 1863 lami lok ki lok ginenego i yoo, ki ki cawa no con, yoo acel kende me nongo gi obedo me yeny kume gi i yore macon pa Jeremia. Gin otho i yoo—ni tye nyo kun gibidoko kwo. Gibidoko kwo ka 'matime me anyim' pa 'dugu abiro' ma 'binyutu i kitgi' gibedwogo doki—i gin matime pa 144,000.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Ka gin ma otime con pa malaika ma acel kiketo i wi gin ma otime con pa malaika ma aryo, kit me poropheti omiyo rweny me lubo cing pa Kɨrisito, ma obedo ler ma i yo me Midnight Cry. Ler ma atir me Midnight Cry omiyo yo obed ler, kadong en aye ler pa “tung’ macek ma tye ki dwong” pa En, ma tye nyuto yo anyim i yo.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
Onongo calo ni abedo otur ki ler, ka anyayo malo ki malo woko ki piny. Ento ka adwogo, acako yeny jo Advent i piny, ento pe onongo atwero nongo gi, ka dwon mo owaco bot an, 'Nen doki, ka nen malo matin.' I gin man, anyayo wange malo, ka aneno yoo ma tere maber ki matidi, ma kicako keto malo loyo piny. I yoo man jo Advent onongo tye ka woto bot kabedo madwong ma onongo tye i agiki mabor me yoo. Gi onongo tye ki ler ma cwecwe ma kiketo i tunggi i cako me yoo, ma malaika owaco bot an ni en obedo 'midnight cry.' Ler man ocwecwe abicel i yoo weng, kede omiyo gi ler me wotgi, pi pe gibale.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
Ka giketo wanggi pire tek i Yesu ma tye i anyimgi, ma olakogi i paco, gin obedo ki gwoko maber. Ento con con, moko odan, ki waco ni paco obedo ma bor tutwal, ki gigeno ni con dong gidentye otyeko donyo iye. Dong Yesu oyeyo cwinygi, ki yaro lwete tung cam ma ler maler; ki lwete ne obino ler ma ogoyo i wi dul pa Advent, gin ogemo, 'Haleluya!' Mukene, i ka pe ki paro maber, gikano ler ma tye i dwogi gi, ka waco ni pe obedo Lubanga ma olakogi bor tutwal man. Ler ma tye i dwogi gi owil woko, ojuko tunggi i otum tum ma opong, gi omokmok, gi pe dong oneno rek ki Yesu, gi ocwoko ki yoo woko, gi oboto piny i lobo mapiny ma otum tum ki marac. Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Ka Kristo yongo lwete pa En ma dwong, En tye ka tii ki "lwet" pa En calo aláma me tic pa limo jo pa En. Ka wan ket kacel bino pa malaika ma aryo ki malaika ma acel ma oboro piny i Dwe Aboro, Apar Acel, 1840, wan nongo ni malaika aryo gutye ki ngec i lwete gi.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
Kinyutu an nining cwiny ma polo weng oketo ikom tic ma tye timo i piny. Yesu omiyo malaika madwong tic me aa i piny kede me ciko jo mopiny ni giyubu pire kene pi Dwogo mar aryo pa En. Ka malaika oweyo i wang Yesu i polo, lero ma ler matek ki ma tye ki dwong mapol owoto anyim ne. Kiwaco an ni tic migi en ni, omiyo piny obed ler ki dwong pa en, kede ociko dano ikom kwer pa Lubanga ma obino. ...
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
Malaika madwong mukene kityeko kicwalo ne tic me obino piny i lobo. Yesu oketo coc i cing mamego, kacel ka obino i lobo, oyubu ni, ‘Babilon oboro woko, oboro woko.’ Eka aneno dok jo ma gikweyo cwiny ginywoyo wanggi malo i polo, gineno ki geno kacel ki paro me turo pi dwogo Rwotgi me neno. Ento jo mapol calo gubedo i kit me apuk, calo ka ginin; ento aneno kite me ketho ma mapup i wanggi mamegi. Jo ma gikweyo cwiny gineno ki i Coc me Kitap Maleng ni gitye i cawa me turo, ki ni gubed turo ki cwiny macokcok ni opong me yaro bi tim. Ranyisi acel ma omiyo gicako yeno pi Rwotgi i 1843, en aye omiyo gineno ni obiro i 1844. Ento aneno ni jo mapol pe gityeko rwate en ma o ronyo genogi i 1843. Kweyo cwiny mamegi okoyo genogi. Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Malaika aryo eni, gin acel acel i tung malaika adek ma kacel gibedo alama acel; omio gitye ka wii acel i ngec ma ginyutu, ento gin acel acel tye ka nyutu ngec pa gi keken. Malaika aryo eni gitye ki “coc” i lwete, ma nyutu tem. “Malaika ma acel ki malaika ma aryo myero wot cing cing” ki malaika ma adek.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Lubanga omiyo lok me Apokarifu 14 kabedo gi i rek me porofeci, ki ticgi pe myero ocung nyaka i giko me tyen pa piny man. Lok pa malaika ma acel ki pa malaika ma aryo pud gin atir pi kare man, ki myero gitye ka woto rwate kwede en ma bino mede. Malaika ma adek owaco lok me ciko ki dwon madit. “Ka gin man otyeko,” Yohana owaco ni, “an oneno malaika mukene ma oboto ki polo, ma tye ki teko madit, ki piny ocwec ki lacer pa ne.” I lacer man, lacer pa lok adek weng kiconye dok obedo acel. The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
Sista White coyo malak me adek calo malak pa Revelation apar aboro, ki coyo ni malak me acel ki malak me aryo myero gitwot rwate ki lok me gin me porofeti ma kicoko pire kwede malak me adek pa Revelation apar aboro. Pien mano, en tye ka nongo rwate bino piny pa malak me acel i nino 11 me August, 1840, ki 9/11, ki coyo ni malak pa Revelation apar aboro en “malak me adek.” Malak me adek en agiki i gin adek, ki kicoko ne calo malak me acel; pi mano Sista White cwalo wa ngec ni tici pa malak me acel obedo kakare calo tici pa malak pa Revelation apar aboro, pien tici pa malak aryo en “me lielo lobo ki utukufu ne.”
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“Dogo aboro” nyutu pacu pa gin matime i lok me kare pa malaika me acel ki pa malaika me aryo, ma bin dok otime coki i lok me kare pa malaika me adek. Lamo otera ni ka wa yiko lok me kare man “rek i wi rek”, bino piny pa malaika me acel i 1840 rwate kwede bino piny ne i 9/11. En nyutu kwena me temo ma myero kiyem kwede lamiang aryo, kede kelo rwate pa keco cwiny kwede alama me yo me acel.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
“Radi abic aryo” nyutu kare me porofesi ma ocako ki cwinya piny, dok otumu ki cwinya piny ma pire tek.
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Ka rek me porofeti pa bino piny pa malaika me acel ki rwatte ki bino pa malaika me aryo, en kelo “kore me adier”. Adier gityeko yubu ne calo cing adek; cing me acel ki me agiki obedo acel, ento cing ma i tung nyiso dwang. Ka gi rwatte malaika me acel ki me aryo ki kit man, en kelo kore ma kibedo ki malaika me acel ki me aryo, ma nyiso malaika me adek me Revelation 18; ki malaika me adek me Revelation 18 obedo rwat pa malaika me acel ki me aryo.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Malaika ma adek i Apokor pa Yohana 18 tye ki dwon aryo. Dwon ma acel otuk ka ot me New York ogure piny i 9/11, ki dwon ma aryo pa rek 4 en aye cik me Sande. I cawa ma aa ki 9/11 okoo i cik me Sande, malaika ma adek i Apokor pa Yohana 18 nyutu calo rwate pa malaika ma acel ki ma aryo. Pien mano en ada, tic kwede gin ma otimore con pa malaika aryo magi, “rek i tung rek,” me nyutu gin ma otimore con pa malaika ma adek i Apokor pa Yohana 18—en aye keto malaika ma acel ki ma aryo i rwom kwede malaika ma acel ki ma aryo.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
Malaika aryo obino i poko cwiny me acel, ki malaika aryo gi rwate i gin me porofetik, ki gi acel tye ki kwena me temo i lwete gi. Alama me yo ma malubo i rek en tabula pa Habakkuk, ma rwate pire tek ki lwete pa Lubanga. I rek pa malaika me acel, cal pa 1843 kityeko cweyo ne i dwe me May 1842, ki i rek pa malaika me aryo, pe onwongo tye cal mo. Cal onwongo otyeko kare ka malaika me aryo obino. Alama me yo pa tabula pa Habakkuk i rek pa malaika me aryo en aye kwanyo lwete pa Lubanga woko ki i bal ma obedo i gin me namba pa cal pa 1843.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Lwetne ocano bal i kakube pa malaika me acel; ci i kakube acel keken eni, i rek pa malaika me ariyo, ogolo lwetne woko. Dong, kakube pa tebulu pa Habakkuk i rek ma rwate pa malaika me acel ki me ariyo, nyutu lacam ariyo. I lacam me acel, lwetne ocano bal; ci i agiki me kare pa kakube pa tebulu pa Habakkuk, ogolo lwetne woko. Kare me kuro ocako ki bino pa malaika me ariyo, ci kare me kuro otum mok mok, ocako ki golo lwetne woko. Kakube pa tebulu pa Habakkuk nyutu kare ma ki keto cal kwede lwet pa Kristo i cako, ki lwetne i agiki.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
I acaki me moy madito, kiketo alama i lwete aryo, kede lwete weng tye ki lok me tem ma myero kimako ki kimeco. Eno, kare me poro ma nyutu gin atir me dyer cako ki lwet pa Lubanga ma ocobo, kede gutum ki lwet pa En ma okwanyo cobo woko. Alama me yo me anyim en Kemp Mitin pa Exeter, ma kany dwol me abicel me odii opagi kede oyweyo gin ma bi lubo lwet pa Kirisito i Kabedo Maleng Mapire tek.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Ka Kiristo odonyo i Kabedo Maleng Loyo Weng, oyabo lwete i polo kede oketo cing ni kare dong peke. En otye keken oloro woko “tolo abiro” ma nyutu rek pa lakica acel ki aryo, ma dong pun dwogo i rek pa lakica ma adek. Oloro woko “tolo abiro” calo ka en keken oloro woko lok me poro pa Danyel i pot buk apar aryo. I pot buk apar aryo pa Danyel, i kare acel me adek ma kigoyo ki cal, Kiristo oyabo lwete aryo i polo kede oyubo ni ka ywayo jo Lubanga otumu, jo ma “kikinyutu kwede” bipwodoke kede kibiyabo gi malo macalo sadaka. Kit pa lakica acel ki aryo, ma wan kombedi tye ka temo, ki cal nyutu cing pa Lubanga i tung keken.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Ka ogubo atir, omiyo cwiny piny; ki ka okwanyo lwete woko, lumeny obedo; lumeny en aye lumeny me ngec me Ywayo me Otum ma i Dii. Cwiny piny me acel dok i Cwiny Piny Madit kibedo ki ruc me cing pa Alfa ki Omega, ki kiketo iye i kit me atir. Cako nyuto agiki, ki laket me yore ma i tung cwiny piny aryo nyuto kit me gubo ki kwanyo gub pa tabul pa Habakkuk, ma obedo kwanyo gub pa yore macon pa Jeremiah, ki nyuto kidi ma kicako i iye templo mapud pe otyeko cik me ceng Sunday, ka templo ma otyeko kicwalo malo i wi got weng. Laket me yore ma i dii i lok me atir nyuto kamoko cik, ki i gin mukato ma ki nyute ki yiko agiki i wi buru ki yot, nyutu piny kamoko cik pa Vajini ma wic rac.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Obujeemu ma ki nyutu kwede alama me yore pa tabelo pa Habakkuk ki nyutu ne calo mede mede, pien pe obedo alama me yore acel keken, ento obedo kare ma kicimo cako ki tyeko, calo ma ki nyutu kwede lwete pa Lubanga. Lwete pa Lubanga kineno aryo i poto cwiny ma acel; pien tye malaika aryo, ka gin duto tye ki kwena i lwete gi. Alama ma malubo pa bujeemu tye ki lwete me cako ki lwete me tyeko, ento en bene tye ki lwete aryo i kit poropetik ne. Alama me yore ma adek pa poto cwiny maduong nyutu Kristo ka oyabo lwete ne ki cwalo kica bot Polo, i coc acel keken ka abicel me thunder kigenge woko, macalo Daniel pot-buk apar aryo. I kare manono ma malaika keto alama me tyeko pa yik poropetik pa malaika aryo ma me acelo ma watye ka paro kombedi, en ocungo tic me keto kare pa poropetik, ki oketo en keken i coc ma rwate kacel i Buk Daniel, kany pe oyabo lwete ne acel, ento oyabo lwete ne aryo.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
I Daniel apar aryo tye kare adek me porofetik ma kityabo i cawa me agiki, pien mano aye gin ma otime bot jogi pa Lubanga i cawa me agiki. Gin me acaki ma kiwaco i yaro ma agiki pa Daniel, obedo ni Daniel, ma obedo cal pa jogi pa Lubanga ma odong, onongo otyeko ngeyo lok kede yaro. Gin me agiki ma Daniel ocoo, obedo kit ma medo me ngec kityeko tigo kwede ki Leone me kaka Juda pi kelo dwogo cwiny ki dwoko kit ma agiki i bot jogi pa Lubanga, ma gineno calo jo ma ngeyo. En otyeko tic me goŋo jogi kun oyabo "seven thunders" me Buk me Nyutu, i rwate ki yabo me "kare adek" me Daniel apar aryo.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Ka Yesu nyuto ni i agiki me ceng porofetik adek ki abar me yubu teko pa jo Lubanga, aloka weng bino ogik woko—tye ka nyuto July 2023, ka ceng adek ki abar me tho i yeca me Kwena pa Yohana apar acel ogik woko. Kombedi aloka weng bino ogik con ki cik me Sande. Oket alama i July 2023, kun omalo cing, pe acel keken, ento aryo atera. Kun timo kamano, tye ka keto alama i agiki me cawa me kuro, macalo ka okweyo cinge ki i bal ma obedo i yore pa Millerite. Cwil me cwiny ma acel otime i ceng 18 me July, 2020, macalo cwil me cwiny ma acel pa Millerite, ki cawa me kuro ocako, omede nyaka ka omalo cinge dok i kare aryo me cobo jo ma otwol pa en i July 2023.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Poto cwiny me acel kinyutu ki cing Lubanga ma ogobo bal, ma i bot jo Miller ne giciko ni en obedo higni 1843, ento myero obed 22 October 1844. Poto cwiny man kinyutu i tyen apar aryo me boc apar aryo. Poto cwiny me acel kinyutu ki cingi ne ma ogobo bal, ki kityeko yaro ne calo jo Miller ma obino i poto cwiny me acel. Lok i tyen apar aryo en “cometh.” Oromo en ma kuro, kacel ki en ma “cometh” bot 1335; oromo en ma “cometh” bot poto cwiny me 19 April 1844. Lok ma giyubo calo “cometh” rom ki “diyo.” Jo Miller ginongo poto cwiny me acel ka higni 1843 odiyo higni 1844. I Daniel, boc apar aryo, tyen apar aryo nyutu poto cwiny me acel pa 19 April 1844, ento, pire keken, nyutu poto cwiny me acel pa 18 July 2020.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Kare me labi ma acaki, ki kare me labi ma agiki, i kare adek ma kiyabo woko i kare me agiki, ka ngec omedo kede otimo yeko ma agiki me ngano ki bith, kono nyutu yabo woko pa lero me labi ma ket tambi i 144,000, gin kare me labi acel keken.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Kare ma acel i nyig lok abicel ki aryo obedo giko me yubo pa ceng adek ki aber, ma i kit ma apar ki acel i buk me Revelation, i dwe me July me mwaka 2023; ci kare ma i nyig lok apar ki aryo obedo acaki pa yubo acel keken i ceng 18 me dwe me July, mwaka 2020. Alfa ki Omega o nyutu tuk pa seven thunders i Daniel kit ma apar ki aryo, calo tuk ma ocake i balo cwiny me ceng 18 me July, 2020, ci ogik ceng adek ki aber me cal ki lacen i dwe me July me mwaka 2023. Ma tye ki dwong’ macalo bene obedo ni ka Alfa ki Omega o nyutu acaki ki giko pa kare me kuro ma ogik, En o yango pe cing acel kende, ento cing pa En aryo woko i bot Polo, ci o cimo ki En ma tye ka bedo matwal ki matwal.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Wod Lubanga, ma obedo bende Wod Dano, tye ka cwako kwer ki Won, i kabedo keken ma kom me lok pa jo pa Lubanga ma Lubanga otimo kwer ki gi ocake, ka Kristo me acaki okwongo okwayo Abram ki lok me ceke, ci omoko atir lok me ceke ni, ki kwer. Kwany sapatu ki cing mamegi; itye i piny maleng!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Leta ma i tung cen i kare adek me lalingo pe obedo gin mapol; ento en aye opongo me Omega pa nyutu me kare pa laloc pa Abram ki Paulo pa higa 430, ma kinyutu i higa 1290 me cwak apar acel. Cwak man, ka kiwoto ne ki poyo me Millerite, onyutu kare me higa 30 me bedo peya pi papacy, ci lacen higa 1260 me kubo me papal ma dwogo luwo. Higa 430 pa Abram nyutu gudo ki gwoko woko i lwak acel ma tere, kacel ki higa 30 ma acel ma nyutu ni Rwot odonyo i laloc ki Abram. Higa 30 me bedo peya pi jodolo ocako i 1989 i kare me agiki, ci higa 30 gin opong i Cik me Sande, ka cwak man onyutu ni tim marac ma kelo otura bi kete, ci lacen obikubo jo pa Lubanga pi higa 1260 me cal, ma rwate ki dwe 42 me cal pa Yohana i Yik apar adek.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Tic me yubu pa 144,000 ocako i 1989, ka Rwot ocako tic pa En me cweyo lamogi me timo tic i kare me peko madit i otum lacen, ma cako i cik me Sande. Alfa ki Omega ocung i wi pii pa Hiddekel ki oyweyo lwete aryo pa En i polo, owaco ki kwer ni ka lupe ma cako i ceng 18 July 2020 nyo i July 2023 otyeko, lamal ma okube ki tic pa Kirisito me kobo kit pa Lubanga pa En ki kit pa dano obi tyeko.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Man aye waco maromo kwede pa chapta apar, i rek pa thunders abicel aryo, pi en, pe keken kanyo otyeko kobo kare porofetik, ento bende onyutu ni i cawa me puko trumpet ma abicel aryo, ruc pa Lubanga obi tyeko. Lok ma rwate kwede i Daniel apar aryo onyutu ni, ka tyenyo otum i July 2023, tyeko me golo cal pa jo pa Lubanga obi tyeko, macalo ma kiloko cingone ki puko trumpet ma abicel aryo ma rwate ki Kristo kweyo lwete malo ka opako cikke i gin aryo ma rwate kwede.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Kare me acaki me porofeti ki kare me agiki me porofeti i kwena ma en adek me Daniel 12 tye ki lacar me Alfa ki Omega. Kare me acaki i rek 7 nyutu agiki pa kare acel acel eni, ma rek 12 bene nyutu acaki ne. I tung pa rek 7 ki rek 12, gin matime pa kare me agiki i 1989 oko i giko pa tem tye kinyutu. I tung pa kare me Alfa pa rek 7 ki gin matime me Omega pa rek 12, gonyo me agiki pa dano weng aa ki cik me Sande oko i cawa ma Mikael ocungo tye kinyutu, ki tye kinyutu i gang keken ma en aye ka Mikael ocungo.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Mwolo pa kare ma i tung acoya en ki maloyo obedo lok me woko pa mwolo; ento mwaka piero adek me acaki obedo lok me iye pa yiko pa jodolo ma tye i lweny wang ki wang kwede twero me woko ma kinyutone iye i kare ma bino anyim 1260.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Kare ma i tung' nyutu goboro me obo maromo apar adek i alfabe me Ebrani; en ocobo kwede me iye, kun onyuto lweny me agiki me gonyo madit i piny me lobo, ikare ma kare me temo tye piny. Cobo ne me wang ki me iye bene obedo kwena me yer pa Daniel ma ogik, ma kinyutu ne kwede olwol Hiddekel, ki pot buk adek ma bene tye ki cal pa Alfa ki Omega, ki gigero iye kit pa adwogi. Pot buk me acel ki me ogik gikwanyo lok ikom keto cil pa jo Nyasaye, ma ginyutu calo lacere ma gimi cal pi kare weng. Pot buk ma i tung' ma ikom goboro nyutu kit acel keken pa gin ma otime, ma kinyutu i lok apar abicel ma obedo kwede higa 1290, ma en aye lok ma i tung' i kit acel keken.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Ka Kristo kato lwete pa Iye i kit me porofeti, en nyuto adieri mapol; ento bene en nyuto yo ma tye tero jo pa Iye iye. Fweny pa Yesu Kristo ocake golo lak i dwe me July 2023. Golo lak meno romo ki golo lak me Seven Thunders, kacel ki kwena pa Daniel ma ki nyutu iye i chapita 12. Golo lak tye time i gin mukome me gin mukato me layini 40, ma ocake i 1989 ki otum i Cik pa Sunday. I gintic meno jo pa Lubanga gibibed gigenge ki lak, kede gigenge ki cwalo piny me Laro Maleng'. Cwalo piny me agiki me Laro Maleng' ki cweno iye i chapita 8 me Fweny, kun ki nyutu ne calo lak abiro, dong en lak me agiki. Leona pa dul Juda oloyo i chapita 5 me yabo buk ma kigengo ki lak abiro.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Siil ma abicel omiyo lapeny i agiki pa kit abicel, kun penyo ni: “Ngat mane bi twero cung i kare ma pe dong tye lamal me richo?”
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Pien nino madit pa mirima pa en obino; to ngat mane bi tye ki twero me cung? Revelation 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Poth ma bino, onyo itwero waco rek ma bino, cako nyuto keto muhuri pa jo 144,000 kede lwak madit ma kikobo gi i lobo pa Lubanga i kare me bal madit me cik me Sande. Jo 144,000 gin dwoko lapeny pa muhuri me 6. Ka kityeko nyuto gi i Poth 7, ento Poth 8 kinyutu ni muhuri me 7, ma en agiki, kikwanyo woko.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Ka otyeko yabo loke me gengo ma abic aryo, gum obedo i Polo pi kare me nusu saa. An oneno malaika abic aryo ma gicungo anyim Lubanga; ki omiyogi tarumbeta abic aryo. Malaika mukene obino ocungo ikom kidi me lamo, tede tye ki piin me ubani ma me zaabu; ki omiyo ne ubani mapol, wek ocero en kacel ki lamo pa jo maleng weng i kidi me zaabu ma tye anyim kom. Kwec pa ubani, ma obino kacel ki lamo pa jo maleng, oboro malo anyim Lubanga ki lwete pa malaika.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Lacar okawo censa, opongo ne kwede mac pa kac me misango, ocoyo ne i piny; ci ne tye dwon, ki ludara, ki luru me polo, ki piny ogoyo matek. Revelation 8:1-5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
“Mech,” ma kicone i Isaya dyer abicel calo “bin,” ma Sister White nyuto ni en cal me yweyo, kikwanyo ki i ot me rwom kicwalo i piny. “Mech” ma obutu ki i polo i Pentekote kicone calo leb me “mech.” “Mech” obedo jami ma Lakwena me Kica tiyo kwede me yweyo wodi Levi.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
"En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Mac en ma obino piny i rwom pa Elija, calo keken ma otime ki rwom pa Gidiyon ma omiyo bot malaika. “Mac” me pwodho en Lok pa Lubanga, pien bedo maleng myero opwodh ki Lok pa En. “Mac” ma gigolo piny i piny ka gigolo woko cim me abiro nyutu miyo teko pa lok me poropheti ma giyweko woko ki cimo i ceng me agiki, i cawa me goyo dwone pa tarumpet me abiro, i kare me tim ma otum keken ki ma lamal me gin ma ki nyutu gi ngur me polo abiro, ki ma gi dwoko adieri ki cawa adek me poropheti pa Daniel apar aryo ma kicimo ne nyaka i ceng me agiki.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Nyuto pa Yesu Kiristo ma ki yabo woko manok keken mapwod pe gumal cawa me temo pa dano tye ki: yabo woko pa tony abiro; kwanyo woko siilo me abiro; yabo woko pa Daniyel 12; kede yabo woko pa lok pa kare ma okane i rek 40 me Daniyel 11—en aye lok pa kare keken ka malaika openyo Dano ma otye ki goye me layeni ni, “Ngo ma obed agiki pa gin ma pire tek magi?”
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Dano ma obedo i lubur me kitani odwoko ki owaco ni—Ka i o i agiki me kare me bedo ka kuro i Julai 2023, dong i o i lok me gin matime me keto lacape pa 144,000.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
En bende owaco ni, i agiki me nino me alama adek ki awii i dyer apar acel pa buk me Revelation, lok me porofeti ma aa ki i buk pa Daniel bi yabe, macalo kit ma kiketo cal me kare me agiki i 1798. Adwogi ma dong bi yabe, i agiki me nino me alama adek ki awii, bi nonge i lok 9 keken i buk pa Daniel, ma nyutu kede tito cugo ki yabo pa buk pa Daniel.
We will continue these things in the next article.
Wa bi mede gin eni i coc ma obino.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
Ka Kirisito obino i piny man, kit me kwaro ma kityeko cwalo i kare bot kare, kacel ki cweyo pa dano ikom Lok pa Kitabu Maler, gityeko ocano bot dano ada me atir kaka obedo i Yesu. Ada me atir kityeko okume iyie boyo madwong me yore me kwaro. Mit pa lamo me Kitabu Maler ne oduke; pien pi pe geno gi, dano ocingo lawote pa rwomi me polo. Duc ogobo piny, ki duc madwong ogobo jo. Ki i polo ada me atir oneno piny; ento peke ka ma cal pa Lubanga oyab. Duc ma nino calo oluk me tho ogobo piny weng.
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
Ento Leona me dul pa Yuda otyeko loyo. Oyabo lacim ma ogengo buk me cik pa Lubanga. Kimiyo piny twero me neno adiera ma pire keken, ma pe kiyubo. Adiera keken obito piny me yweyo otela woko ki kweyo bal woko. Kicwalo Lami ki i polo, ki ler ma myero omiyo ler i wi dano weng ma bino i piny. Tye lacoo ki dako ma gitye ka yenyo matek ngec, lok pa poropheti ma atir; ka obino, obedo calo ler ma tye ka lwar i kabedo ma otela. Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
Lacoc ki Jofarisi guwaco ni gitye ka nyutu Coc me Nyasaye; ento gi nyutu Coc me Nyasaye kun rwate ki tam pa gi keken ki yore pa gi. Yore pa gi ki lok ma giciko kwede dok obedo pire tek kiyore kiyore. I yore me cwiny, Lok pa Nyasaye maler odoko bot jo calo buk ma kigengo woko, ma kigoro bot ngene pa gi. Signs of the Times, May 17, 1905.