Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Ki Caesarea Philippi i Caesarea Maritima nyuto kare ki cawa adek i cawa abongwen, ma kipoko i cawa abicel. Poko pa Caesarea i Caesarea obedo Got me Lwoko Kit. Got me Lwoko Kit rwate rek aryo mapat ki alama me yo ma nyodo adek, ma tye anyim pa Cik me Ceng pa Aica pa Pentekote pi nino abic.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

I Got, Lubanga ma Ladit owaco cawa ma aryo. Cawa ma acel ma owaco obedo i baptiismo pa Kristo, cawa ma agiki ma owaco obedo kakare i anyim Lati.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Kombedi cwiny na obedo i peko; ento an abi waco ngo? Won, igwok an ki cawa man; ento pi kom eni an abino i cawa man. Won, imi nyingi i dwong. Ci dwol obino ki i polo, waco ni, “Atyeko amiyo iye i dwong, kadong abimiyo iye i dwong doki.” Jo ma onongo obedo kun cene, ka giwinyo, gi owaco ni, “Kol ocake”; ento moko owaco ni, “Malaika owaco bot en.” Yohana 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Lubanga miyo nying pa-ene obed maleng ka oketo alama i ngat 144,000 kede cono i wi-gi nying pa-ene.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Ngat ma ogoyo, abi miyo en obed yang me ot i ot pa Lubanga pa an, kede pe dong obi aa oko; kede abi cono i iye nying pa Lubanga pa an, kede nying pa poto pa Lubanga pa an, ma en Jerusalem Manyen, ma obino aa ki polo ki bot Lubanga pa an; kede abi cono i iye nying pa an manyen. Ngat ma tye ki wii, winy gin ma Lamo owaco bot kanisa. Revelation 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

I Got me Loko kom pa Yesu, Petro, Yakobo ki Yohana gin en latici adek keken ma tye kany, calo kit ma gine tye kany i ciero pa nyara Yairo, kadong dok bene i Getsemane. Getsemane, calo kit ma Ladit owaco i Yohana apar aryo, obedo anyim keken me Musalaba. Nying Getsemane lube “tingo mo,” ma nyutu tem me mo pa dako ma pe gicako. Getsemane obedo “tem madit” ma kelo cwiny i wang ki wang ki tho, ki dako ma pe gicako ma onongo gi ngec gicako maber tem; pien i tem me aryo me Kal me Lubanga gidwogo bedo i wang ki wang ki kwo, kit ma Yesu oyoo i wang ki wang pi nino apir adek.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

I kare me acaki ma Won owaco, obedo i baptiiso pa Kristo; ki i kare me acaki ma oketo kede keken Petro, Yakobo ki Yohana, obedo ka nyako pa Yairo ma pe otyeko bedo dako, ma tye ki higa apar ariyo, ocungo ki tho. Cungo ki tho pa nyako ma pe otyeko bedo dako ma tye ki higa apar ariyo rwate kwede baptiiso pa Kristo, ma nyuto calo teko pa cungo ki tho. Cungo ki tho pa nyako pa Yairo rwate kwede baptiiso pa Kristo ki Kesarea Filipi. Getisemani, ki cuk cwiny pa Kristo ka Won owaco kanyim keto ne i lakruc, rwate kwede Kesarea Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Rek i rek, Pita tye calo jo 144,000 ma kiketo gi cal i Kesarea Filipi, ka gin golo nying Simon Barjona dwoko ne Pita. Ka kityeko kiceto ne cal i Panium, ma en aye Kesarea Filipi, Pita wot bot sa abicel pa got, kun ki yweyo ne macalo bendera, ka cen med wot me dwogo i lwak pa Kornelio i Kesarea Maritima. I Kesarea Filipi, Pita aa woko ki kamp miting pa Exeter ki cal pa Lubanga ki lok pa Kwac me otum me i tung me yabo. Lok pa Islam, ma ki nyutu kwede i kare me cuga me turampet, omiyo Pita wot iye Kesarea ma irum pi madit. Lok pa Islam oyweyo Pita i wang piny, pien Pita otime waco ki acaki obino pa Islam ma porofetik, mapwod kare me cuga me turampet pe obino.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Nen, abi cwalo botu Elija janabi mapwod bino nino madit ki ma rwenyo pa Rwot; eno obidwogo cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ka pe abi bino akobo piny ki kwer. Malaki 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

I rek ki rek, kwena pa Elija en kwena ma kityeko cako i keto i rwom ludito ki nyithindgi. Elija obedo Ladit Miller, ma nyuto cal pa nyithindgi. Jo 144,000 obedo nyithindo pa William Miller, ki yubu cwinye pa Miller bot nyithindgi obedo keto i rwom gin ma otimere pa Millerite ki gin ma otimere pa Elija, kede keto i rwom Yohana Batisita ki laco kwena ma kiromo kwede jo 144,000. Jami acel i keto i rwom pa rek angwen man en ni i keken me gin ma otimere me temo pa Elija, Yohana, ki Miller, kwena keken me ada me kombedi en aye kwena ma obino ki laco kwena.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

Ci Elija, Tishbi, ma acel ikin jo Gilead, owaco bot Ahab ni, “Ka Rwot Lubanga pa Isirael tye ka bedo, ma i anyimne acung, pe bi bedo lat onyo kot i higa magi, ento kaka lok na.” 1 Kings 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Sista White yaro maber ni, gin ma pe ogamo ngec pa Jowani, ma Yesu owero ni en Elija, pe gikwanyo ber ki cwony pa Yesu; kacel bende, gin ma gibalo woko ngec pa Miller, ma kiyaro calo ngec pa malaika ma acel, pe gikwanyo ber ki ngec pa malaika ma aryo. Rwate kwede kwena pa Elija ni kuc obino keken ka en ociko, obedo tem me agiki ma tye ki cik me yero ikin ngec pa Elija onyo ngec pa Baal. Alama pa lunabii me 'nining' keto Got Karamel pa Elija i rwom ki cik pa Sande.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Ento Ahab ocwalo kwena bot jo Israel weng, ocoko janabi weng kacel i got Karmel. Elija obino bot jo weng, owaco ni, Kinongo nining ubedo i tung lok aryo? Ka Rwot obed Lubanga, ulub kene; ento ka Baal, ci ulub kene. Jo pe odwoko ne ki lok mo keken. Elija dok owaco bot jo ni, An—an keken—odongo calo janabi pa Rwot; ento janabi pa Baal tye jo 450. Myero gimi wa dyang aryo; ki myero giyer dyang acel pi gi keni, gi yabo iyie i but but, gi kete iyie i kom yat, ki pe giket mac piny iye; ento an abi yubo dyang mukene, abi kete iyie i kom yat, kadi pe abi kete mac piny iye. Myero ukwayo nying jogi mamegi, ento an abi kwayo nying Rwot; en Lubanga ma odwoko ki mac, myero obed Lubanga. Jo weng odwoko waco ni, Ber woko. 1 Kings 18:20-24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Tem me Karamel obedo yero ikin lok aryo. Tem obedo ikin lok me lanabi ma ada ki lok me lanabi ma pe ada, ki yero ikom lakit Elija onyo lanabi ma gidii iyi mesa pa Jezebel. En obedo pi lakit kacel ki lok. I mwaka 1844, kit me Karamel otime doki, pien Rwot omiyo tem ma oyaro ni Miller obedo lanabi ma ada, ki lok pa Miller obedo calo ropi ki kuc. Wiro ikin lanabi ma ada ki lok ma ada, cakke ki lanabi ma pe ada ki lok ma pe ada, onyutu i kamitiŋ pa kaampo pa Exeter ki tent pa Exeter kacel ki tent pa dul pa Watertown. Ot me cunge aryo ma nyutu gin ma ada cakke ki gin ma pe ada. Wiro ma otime i Karamel ki gin mukato me 1844 onen i Caesarea Filippi, ka Pita oketi kidi bot en, ki oketo en malo i wii got calo kite. Oketo en malo pien owaco ni lok pa en obedo lok me ada keken me kuc me agiki. Oketo en malo ka lok ma owaco anyim ocake.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Gamo me Turumpe en aye ma adek, ki en aye tem me litmas i kare me Pentekoti. Mapwod pe otime tem me litmas, Petiro onyutu ni Islam myero ki weko woko, me nyutu cako me yaro ‘Midnight Cry’. Pongo lok pa lanen en aye ma oketo yabu ikom Millerites ki Protestants, ma gicenyo calo jo me Kovenanti me con ma ki tye ka long’o gi woko. Ka yabu ikom ma atir ki ma pe atir ogore piny, Elija oketho lanen me bur keken. Yabu ne kitimo i Gamo me Turumpe, ka predikisun me Islam opongo.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Lok me “Midnight Cry” i kare me coni pa Millerite, obedo nyutu ma ki yubo woko, ci lacen otimore. Otimore i 22 October, 1844; ento ngec ma i acaki pa Miller ikom “Midnight Cry” obedo i higa 1843. Samuel Snow tye calo cil pa yubo pa lok, ci lok pa en onwongo ki yaro ne calo lok me “Midnight Cry” ma “true”.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844 onongo obedo calo nyutu me apok bot lok pa Miller ki lok pa jo Protestant. I kare me yaro, Miller ogoyo jo Protestant piny; ci gi dong obedo Protestant ma gityer woko, nyiri pa Ruma, jo priest pa Jezebel. Apok eno onongo nyutu ka gi keye onyo gikwalo woko lok pa janabi. Ki John kacel ki Miller, lok pa janabi onongo onyutu woko lok ma pe tye matir pa jo me kica macon ma gitye ka kuro woko. Lok pa Elija owaco ni kot pe bino, ka obedo i lok pa en kende; ci bang mwaka adek ki nusu, tem pa lok eno onongo myero onyutu piny.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

En obedo ni, ka Ahab oneno Elija, Ahab owaco bot en ni, “In aye ma igoyo wic pa Isirael?” En odwoko ni, “Pe an ogoyo wic pa Isirael; ento in, ki ot pa wu in, pien uweko cik pa Rwot, ci in ilubo Baalim. Kany kadi, cwalo, ci i cogo bot an Isirael weng i Got Karamel, kede jonabi pa Baal 450, kede jonabi pa yath 400, ma gicamo i mesa pa Jezebel.” 1 Kings 18:17-19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Pito i kin arweny ki atir, ka obedo lakwena onyo kwena, otimore i temo ma tye ki yaro ma gicwalo ikom kwena ki lakwena. Elijah obedo ngat ma giyaro ni okelo peko bot Israel, pien kwena mere otyeko gengo kot. Ka onongo kot mede obino i Israel, onongo pe gicako lok mo ikom Elijah. Lok en obedo i kom lok ma Elijah owaco anyim, ki tyeko ne i kare me higa adek ki idye.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Ka Pita obedo i tem me litmas me Kesarea Filipi—ma en Yubu me Tarumbeta, kede bene kama punda kikweyo iye—acaki me lok me Goyo Dwon me Otum me Cawa kiketo alama. Pita, macalo Elija, kombedi o neno rwate me lapokanone, kacel ki rwok me gin ma atir ki gin ma pe atir kicwalo piny pi dano weng me neno. Rwate me lapokan oketo ne calo Yubu me Tarumbeta—ma en tem me litmas. Lapokan otyeko yaro gi cal i 1840 ki 1844, kama lapokan kicweyo atir, ci dong kotimo. Lapokan ma kicweyo atir pa Josiah Litch omiyo teko bot malaika me acel i dwe August 11, 1840, ci lapokan me higa 1843 pa Miller kikweyo atir ki Snow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Nyutu pa Litch obedo ikom Islam, ki nyutu pa Snow obedo ikom bur ma kiloro. Ka nyutu pa Litch otyeko tum, yore me tic ma oketo kwena ni atir giyero, ki joma ogamo kwena “gicung acel” ki joloko kwena. I tyeko tum me nyutu, kwena ki joloko kwena kigeno. Nyutu pa Litch obedo ikom Islam, ki nyutu pa Snow obedo ikom bur ma kiloro.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Atyeko neno jo pa Lubanga tye ki mor i geno, gitye ka laryo bino pa Rwotgi. Ento Lubanga ogamo ni obitemo gi. Lacwe ocano bal i coyo cawa me porofesi. Jogi ma gitye ka laryo Rwotgi pe ginyuto bal man, kede jo ma gi ngec maber loyo ma gitalo kare bene pe gineno. Lubanga ogamo ni jogi myero gicobo cwinye. Kare okato, jo ma gineno ki mor i geno pa Lagwokogi gicwinyi obur kede gipe kuc, ento jo ma pe gimalo neno pa Yesu, ento gikwano kwena kun bwil, ginego ki mor ni pe obino i kare me geno. Lok me yaro ma giwaco pe otyeko donjo i cwiny, kadong oyeko kwo. Pako pa kare ne kigamo maber me nyuto cwinyo macalo mano. Gin obedo me acel me dwogo cen ka gicoyo jo ma cwinye obur kede ma gicobo cwinye, ma gimalo madwong neno pa Lagwokogi. Atyeko neno ngec maber pa Lubanga i temo jogi kacel ki miyo gi teme ma oyenyo matek, me nongo gin ma bicwec kede bidwogo cen i cawa me temo.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Yesu kede lacengel weng me polo oneno bot jo ma, ki geno mamit, gimito neno En ma cwinygi omaro, kede kica ki amaro. Lacengel tye ka rengo i tunggi, me miyo gi teko i kare me temogi. Jo ma pe gicamo kwena me polo gikweyo gi i mudho; kede keco pa Lubanga ongolo botgi, pien pe gicamo ler ma ocwalo botgi ki polo. Jo ma tye gi geno makwongo, ma cwinygi oconyo, ma pe ginenyo pingo Rwotgi pe obino, pe gikweyo gi i mudho. Dok gigwete dwogo i Bibulgi me yeny kare me porofet. Lwa pa Rwot okweyo ki pireme, ki bal onyutu. Gineno ni kare me porofet ojuko i 1844, kede ni cing acel ma giketo me nyutu ni kare me porofet gijuko i 1843, onongo nyutu bene ni gibijuko i 1844. Ler ma bino ki i Lok pa Lubanga ocweo i kabedo gi, ki gicenyo kare me odong—‘Ka [neno] odong, kuro i en.’ I amaro gi pi bino ma pire tek pa Kirisito, giketo piny odong me neno, ma kityeko keto me nyutu jo ma tye atir i kuro. Dok gicoko kare acel. Ento an aneno ni mapol i gine pe ginywako dwogo malo woko ki cwinygi ma oconyo madit, me bedo kwede rwom me lweny ki teko ma onongo oyubo geno gi i 1843.

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

Saitan ki malaika me iye gityeko loyo gi, ki gin ma pe gigamo kwena gipako pire keni pi kica me neno anyim ki ngec maber pi pe gigamo ‘bal pa wic,’ macalo kit ma gicoyo ne. Pe ginenge ni gibalo tam pa Lubanga i komgi keni, ka gitye ka tic kacel ki Saitan ki malaika me iye me yubo wic pa jo pa Lubanga, jo ma gitye ka timo kit pa kwena ma kicwalo ki ipolo.

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

Jo ma geno i lok man gibalo gi matek i ot pa Lubanga. Pi kare acel, jo ma pe ginywako lok man gikayo gi ki bwogo wek pe gitimo gin ma i cwinya gi; ento kare ma owuo onyutu gin ma atir i cwinya gi. Gimito ceko pako ma jo ma tye kango keno ginenge ni myero gipako, ni kare me laneni obino i higa 1844. Ki rweny maber, jo ma geno ginyutu balgi, ki gimiya apoyo me pingo gigeno ni Rwotgi obino i higa 1844. Jo ma giyoo gi pe gikwongo lok mo me gonyo apoyo ma matek ma gicweyo. Ento con pa ot pa Lubanga ogol tek; giketo wii ni pe gibiro winyo adwogi, ki giceko pako woko ki ot pa Lubanga, wek jo mukene pe winyo. Jo ma pe giyero gikwanyo bot jo mukene can ma Lubanga omiye gi, gigoyo gi woko ki ot pa Lubanga; ento Yesu obedo ki gi, ci gipong cwiny i can pa wangi. Giyubore me nywako lok pa Malaika me Aryo. Early Writings, 235-237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Petro obedo kit pa jo 144,000 ma, calo Litch, owaco lok me poro ma kigwoko atir pi Islam ki agiki pa piny pa rwot; kede, calo Snow, Petro bende owaco lok me poro ma kigwoko atir pi “law ma kiloro”. Lok pa Litch pi “bal mar aryo” pa Islam ne obedo poro ma i woko, ento “law ma kiloro” pa Snow ne obedo poro ma iye. Pi Snow, tic ocako ka Rwot okwanyo lwete pa i gin me namba, ci kineno ni gin acel ma con kigeno ni onongo nyutu atir 1843, en aye otyeko nyutu atir 22 October, 1844. Pi Litch, obedo pobo namba ma ka otimo woko okelo Malaika pa Revelation 10 piny me ocung i piny ki i pi.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Gin ma atir ni Litch odwoko pimo pa lok me poro anyim mamege ceng apar anyim tyeko ne, nyutu ni tic me yubu lok me poro anyim ma con obedo tem. Kace cako i 1840 ki tyeko i 1844, en cal me poro anyim pa lok me poro anyim ma opimo odoco me bedo Midnight Cry ma atir? Alpha ki omega pa tik pa Millerite, ma otum kwede waco me Midnight Cry, en bedo cal me poro anyim pa kit pa Midnight Cry ma atir pa 144,000?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

I kare aryo me waco pa poropheti ma ki yubi maber, rweny onen i kom kwena pa jo Millerite, pien kwena eno ogoyo cwiny pa lwak. Ka Pita obedo i Caesarea Philippi, tye rweny i kom kwena ma ocako mapwod pe odonyo i Caesarea Philippi; pien tyeko-gi en aye ma moko adaa ni kende i leb pa Pita kwena me kot obipoto. Caesarea Philippi obedo Tir pa Okeng; rwate ki kare ma Khristo ocwali latic aryo, ma rwako calo malaika mariyo, me yweyo donyo pa Islam. Yweyo donyo pa Islam onyutu cako pa kwena me Midnight Cry i camp meeting pa Exeter; pien, i ada 13 me August, kun Samuel Snow obino i faras cawa acel lacen—en ma ocego bino, me pe bino i cawa me yabo—onyutu gumo pa kare me cego-bino, kacel ki cako pa kwena ma ne okato piny calo dore me pi madwong, kun ducu otyeko i ada 17.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Kontroversi me mukato pa Millerite, kwac pa Rwot Ahab, kacel ki gonyo pa jo-Yahudi ma tye ki coyo coyo lok ka Kristo odonyo i Jerusalem, weng gin nyuto kontroversi ma ogiko ne i nyim me 'Feast of Trumpets', i kare ma aswa kiyabo. Yabo pa aswa obedo moko atir pa lok pa laloc, ma nyuto bur ma ki gengo ikom Adventism i cako pa kare i Caesarea Philippi, ki bur ma ki gengo i agiki pa kare i Caesarea Maritima. Aswa obedo cal pa Islam pa 'woe' me adek, ma obalo United States, ki labongo Nashville, Tennessee. Rapoko ma pe olare me July 18, 2020, kombedi tye kiyubo atir cike cike, ka Rwot kwanyo cingne, ki yabu nyutu pa Yesu Kristo. Yabo meno ocako i paka ma pe tye jo i July me 2023.

The vision of Daniel Eleven

Neno pa Danieri apar acel

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Sikuku me Tarumbeta nyutu calo Tarumbeta me abiro, ma en peko me adek, ma en Islam. Tarumbeta obedo kwena me ciko me lweny ma woko, ento twero bene nyutu calo lwongo ma iye bot kacoke maler. Calo tem me litmus ma cako ka nino apar adek me tem pa Ot pa Lubanga me aryo otum, en obedo kwena ma woko kacel ki kwena ma iye. Tem me teng ma acel obino i seson me Spring me 2024 ki neno ma woko me Antikristo, macalo kinyutu i Daniel 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Coc ma con oyaro Panium, ki lagam pa Panium mede nyo i coc ma namba apar abicel.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Pien rwot me wi lobo obi dok, kadong obi tero dano mapol maloyo ma con, kadong kakare obi bino bang higa mapat ki lweny madwong ki jami me rwate mapol. Daniyel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Rwot me kom Bor i lok 10 dok 15 obedo twero ma kitiyo pire kede pa Upapa, ma kinyutu calo Ronald Reagan i lok 10, ka geng me Iron Curtain kigolo woko, calo ma kinyutu ki oboro me Berlin Wall i November 9, 1989. Lok 16 nyuto golo woko geng me poyo pa Kanisa ki Gamente i Cik me Sande. Lok 11 ki 12 nyuto lweny pa Ukraine ma ocake i 2014, ki lok 13 tye ka nyuto yero pa 2024, ka Trump, ladit pa lobo ma namba 8 kacokki ki Reagan, ma bene obedo ladit pa lobo ma namba 8 ma obedo pi 7 ma con, "dwogo" ki twero mapol, pien ka odwogo "obiketo dul mapol maloyo ma con, ki obino inyim ikare mogo ma kicimo." "Ikare mogo" gin ikare 4 pa Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Ka 2024 otyeko, ki rwate kwede lok apar adek, Rome obi donyo i gin mukato me poropheti me Panium. I May 8, 2025, gi yero pap acel ma obino ki piny ma tye ki dwong me lamo; en oyero nying Leo, ma kelo kwede kite me poropheti mapol ma madwong. Eka i lok apar abic lweny ocako.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Ci Rwot me bor obino, oketo got me meko, ocano gang ma kigengo maber loyo; lwak pa cen pe gibedo i anyim en, jo ma oyero pire kene pe gibedo i anyim en, pe bene obedo twero mo keken me bedo i anyim. Danyel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

I nyig lok abicel kicako lweny me Panium, ki nyama me piny ma kiciko ne ki Donald Trump bi loyo ter me South. Rwot me South, i nyig lok apar acel, ocako lweny ki Ukraine, twero me ciko pa Papacy, ma kimego cente ki konyo ne ki twero me ciko pa Papacy me nyig lok apar—United States. Rwot me South bi loyo i lweny me Raphia; ento inge kede loyo ne, pobo ma pol pol, ma kare ducu rwate ki bwolo pa ter me South me dragon, omiyo Rwot me South obed i kabedo ma yot tutwal, ka Rwot me North dwogo, ki teko madwong maloyo con, ki tye ka timo kare pi lweny me Panium. Russia ki Putin obedo Rwot me South ka United States ocako lweny me Ukraine i 2014. I 2022, kwanyo piny ocako, ki remo ocako oywoto. I 2024, Rwot me North odwogo.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Pita tye i Kesarea Filipi, ma en aye cako me yaro Kwena me Yub me Otum. Pita, macalo Elija ki Milerait ma gityeko pako gi ki Litch ki Snow, con dong ocweyo aporo me dwat ma ki cego ki me Islam. Tim me aporo ne nyutu gono bot kwena me Koth me Agiki ma ada ki ma pe ada, kede lakwena ma ada ki ma pe ada. Kwena pa Pita obedo kwena ma kicoyo maber me Nashville ki Islam, kede ka ocung i Kesarea Filipi, ocung i Panium, lweny ma kelo bot cik me Sande i rek abicel. Tim me aporo pa Pita nyutu cako me yaro Kwena me Yub me Otum, ka Islam kigolo woko; man bene, rek i rek, ka lweny pa Panium obino.

The Vision of Daniel ten

Neno pa Daniel Apar

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Cer pa tarumbeta nyutu calo tarumbeta me namba 7, ma en keca me namba 3, ma en Islam. Tarumbeta obedo ngec me ciko, kede bende kwanyo i kube ma maleng. En bende obedo tem me litimas ma ocake ka nino 30 me tem pa Tempol me aryo obweyo. Loka me tem ma woko me acaki pa Antikristo obino i Spring pa mwaka 2024, kede loka me tem ma iye me aryo pa Krisito, calo kit ma kinyutu i Daniel 10, obino i mwaka 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Ento acobo wange, ka aneno, ka nen dano acel ma ocwal gi lineni, ma wi cwinye obungo ki dhahabu maber pa Uphaz. Ringone bene ne macalo kidi berilo, komone macalo nen me lating’, wangene calo lapiira me mac, bokone ki cokone ne macalo rangi pa parasi ma gipuc maber, ki dwon me lokone macalo dwon pa jo mapol.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Ne an Daniel keken neno gin ma an neno; ento jo ma ne obedo ki an pe gineno en; ento lworo madit ne oto botgi, dong ne gibalo woko me yiko gi.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Eyo an ocweyo keken, ci an oneno kwene madit man; pe obedo twero mo i an: pien berna odoko iye bal, ci pe acango twero.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Ento an awinyo dwon me lok ne; ka awinyo dwon me lok ne, eka abedo i nino matek i wi wang an, ki wang an obedo bot piny.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Nen, lwet acel oting’o an, ma oketo an i cok na kede i dog me lwete na. En owaco bot an ni, “O Daniel, dano ma kimito madit, ngene lok ma awaco bot in, ki cung maber; pien bot in kityero an kombedi.” Ka otyeko waco lok man bot an, acung ka atye ka tetere. Eka en owaco bot an ni, “Pe ibwero, Daniel; pien ki nino me acel ma icako keto cwiny in me ngene, ki me poko keni piny i wang Lubanga me in, lok me in kiwinyo, ci abino pi lok in. Ento rwot pa bok me Peresia ogengo an pi nino abicel acel; ento, nen, Mikael, acel ikin rwodi madit, obino me kony an; ci onongo atye kany ki rwodi pa Peresia. Kombedi abino me miyi in ingene gin ma bi rwate jo me in i nino me agiki; pien neno man tye pi nino mapol.” Ka otyeko waco lok macalo man bot an, aketo wii an i piny, ci onwongo an bute.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Ki nen, ngat acel ma calo yore pa nyithin me dano oketo lwete i wang dhok na; ci a yabo dhok na, acwaco bot ngat ma otye i anyim na ni, Rwot na, pi neno ma aneno, bal me cwinya odwogo bot an, kede teko peke odong iye an. Pien, nining lami pa rwot na man romo waco ki rwot na man? Pien an, i kare weng, teko peke odong iye an, kede pum peke odong iye an.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Ento dok obino ngat ma calo kit dano, oketo cinge i an, ci omiyo an teko; ci owaco ni, O dano ma kihero tutwal, pe ibwogo; kuc obed ki in; bedo tek, bene bedo tek. Ci ka owaco ki an, an obedo tek, ci awaco ni, Wek rwotna owaco; pien in omiyo an teko. Daniel 10:5-19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Daniel i ceng me 22, oneno nyutu pa Jadolo madit me polo i cawa me agiki. Nyutu pa Loma me keto nyutu obedo tem me buturo ki tem me Alfa pa 2024, ki nyutu pa Kirisito obedo tem me ot pa Nyasaye. En kelo aginya, me gayo dul pa gin ma giceto woko ki Daniel ka gicipo. Dul eno cipo i bot bwola ki bur, pi man gicamo yubu ma tek.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Daaniel dong oketo cing iye kare adek: kare acel ki Gabriel, ci kare aryo ki Kristo, ci kare adek dok ki Gabriel. I Kabedo ma Maleng Maber Loyo, ka cing oketo iye kare adek, man nyuto miyo teko; pien ocako ki pe tye ki teko ikare ma oneno vijon, ento i keto cing ma i kare adek dong opong iye teko. Omiyone teko me ngolo poyo ngo ma biko time bot jo Lubanga i cawa me agiki. Lok me porofit me ngo ma biko time bot jo Lubanga i cawa me agiki obedo lok ma ki yaro ii parabul me dako maleng apar.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Daniel ocako ki teko pe, pien nyutu ma calo i galasi pa Kristo oweko en ki teko pe; ento i tyeko pa dweo adek dong otinge ki teko, kacel ki cik ma waco, “bedo tek, ee, bedo tek,” ma obedo acokcoki, ma nyutu malaika aryo onyo tem aryo. Tem aryo obedo tem me hekalu, ka jo pa Lubanga gitinge ki teko me yabo kwena pa Dwon me Otum ka Exeter camp meeting otyeko. Tem eno obedo tem me hekalu, ka kidi me wi, ma con obedo kidi me twol ki kidi me tung, dong obedo kidi me wi ma rwate pa hekalu, omiyo nying tyeko pa en. Daniel otinge ki teko i ceng 22, ka odonyo i Ka Maleng Maloyo ki yie. Ka otimo kamano, Gabrieli odweone, eka Kristo odweone, eka Gabrieli odweone doki. Omiyo Daniel otinge ki teko me yabo kwena i Ka Maleng Maloyo, ka neno Kristo i tung malaika aryo; ki kabedo i Ka Maleng Maloyo ma Kristo obedo i tung en kom kica, ki kerubi aryo ma gubogi ma gineno bot sanduka ma kineno ki leco pa dwong' Shekinah pa Kristo ma obedo i kom longo pa En. Nyutu pa Daniel 10 kiketo i kit lamal, ka Daniel neno dwong' pa Kristo calo Shekinah i kom kica, i kare ma kerubi aryo ma gubogi tye ka neno i sanduka!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Pud me Gamo pa Trumpets, Elija owaco ni lok pa kot ma ocwalo aye keken lok pa kot ma obedo pa Lubanga; kacel ocwalo lok me nyutu anyim ma obot i giko ki nyutu ma nyutu atir, ma nyutu ni ngat mane en onyo pe en Lakwena, kede ngo ma en onyo pe en lok. Pi mwaka adek ki aboro ma con anyim i Got Karamel, rwot Ahab onongo tye ka yeno Elija; pien tye kare me kwero lok ma oyabe anyim i Karamel. Got Karamel aye tem ma aa keken, ka i kany kiteny pa ngat kiyaro piny. Kare acel man i gin matime pa Millerite onongo tye ki atir acel, pien gi ma ojuko lok giyubo gi ma tye gi yie i kanisa woko, eka gi ma tye gi yie ocwalo lok ma kwayo jo pi woko ki bot jo me lagam me con ma opoto, ma kiweyo gi woko.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Pita tye i kare me “Pentecostal Sunday law” ka yaro lok pa Joeli; man nyutu ni Pita tye ka yaro lok acel acel ka kare me “Midnight Cry” ocako i agiki pa “Exeter camp meeting”, ma ocake ka kiyubo woko aporo pa Pita macalo kit kiyubo woko lok pa Snow ki pa Litch. Kwed-ki pire tek bedo anyim i pore pa aporo. Ka mano, kwed-ki ocako anyim i pore pa aporo.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Kwena ma kelo peko i cwiny bot Ahab, Jezebel ki lanen pa ne, ki jo Yudaya me cawa pa Krici ma gikudre, kacel ki jo Protestant ma oloro i kare pa Millerite, Pita owaco ni en buk pa Joeli. Mapwod pe i tem me litmas me adek, ma kinyutu kwede wiyo kwer, Adventism me Laodicea ogeco kwena pa Pita. Ci Pita odwoko geco ne, nyuto ni lami-kwena pe tye mabu; gin tye keken pango pa pot-buk adek pa Joeli. Pot-buk adek pa Joeli cako ki rek matek pi Adventism me Laodicea. Ka kwena obin i wii jo ma mabu ki nywiny ma tek, gibidwoko. Gigeco Krici ka oburo ki got i yore pa Yerusalem, ki gigeco ne dok i Yerusalem.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Punda kityabo, donyo ocako; jo Yahudi ma gicako gir-gir gi mito ka lok ogiki. Yesu omede woto, ci ogiko, ci oywe pi ceng agiki me kare me temo pa Adventism. Ci i Yerusalem, obedo kube mapat ki jo Yahudi ma gi mito jo ogiko lokgi. Ka ceng orem i ceng eno, kare me temo pa lwak Yahudi ocobo i kit mapat. Yo me ogamo omede nyaka tho i musalaba, ci onongo ocako matutwal ki dwogo kwo pa Lazarus, ma onongo onyuto bino pa malaika ma aryo ki kare me kuro.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

Betaniya obedo macok atika bot Jerusalema, omiyo kwena pa dwogo Lazaro ki i tho oyabo yot i Jerusalema. Ki jo me rwate ma oneno lamal en, ludito pa Juu con otyeko dong nongo lok atir yot yot. Dul pa Sanhedrin ne kicano yot keken me ciko ngo ma onego tim. Kristo kombedi oyaro weng twero pa en me loyo tho ki kabur. Lamal maduong en obedo atir ma maloyo weng ma Lubanga omiyo bot dano me yaro ni ocwalo Wod en i lobo pi gwoko kwo pa gi. Obedo nyuto pa twero pa Lubanga ma romo yiko cwiny weng ma kitye i kom paro atir ki cwiny ma kigolo iye mung. Jo mapol ma oneno dwogo Lazaro ki i tho gicako geno i Yesu. Ento kwero pa lacime bot en omede tek. Gi obalo atir weng ma matidi me yaro Lubanga pa en, ki i lamal manyen man gi mere keken. Ngat ma otho ne kidwogo i mung me chieng weng, ki i anyim dul ma opol me lanyut. Pe lacam mo romo bwolo atir macalo mano. Pien man keken, kwero pa lacime omede rweny mapol. Gi mede loyo con me gengo tic pa Kristo.

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

Sadusi, kadi pe gi yero Kristo, ento kwero gi bot En pe onongo tye ma pire tek calo me Farisi. Kwero gi pe onongo rweny tek. Ento kombedi gi tye i bwor weng. Pe gi yie ni jo ma otho romo dwogo i kwo. Gicwalo “ngec” ma gi waco ni en aye ngec, gi paro ni pe romo matwal ni kom pa ngat ma otho omed dwogo i kwo. Ento ki lok manok pa Kristo, paro gi ocwal woko. Kiyaro gi ni pe gi ngec i Coc pa Lok pa Lubanga, kacel ki i twero pa Lubanga. Pe gi oneno yoo mo me kwanyo woko winyo ma tim ma lamal ocweyo i cwiny pa jo. Pa nining gin romo dwoko jo woko ki En ma otyeko loyo yweyo keng pa jo otho? Lok me bur ma bal kigeno piny, ento tim ma lamal pe romo kigamo woko, kacel yoo me yiko dwong pa en pe gi ngec. Okato ki kare man, Sadusi pe onongo gicweyo yub me golo Kristo i tho. Ento piny ka Lazarus odwogo ki i tho, gin oyero ni ki tho pa En keken romo cego woko lok pa En me guco botgi ma pe ki lworo. The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Tho pa Lazarus nyutu cako me ceng angwen ma Yesu onongo okuro. Tho pa en nonyutu bino pa lacam aryo, ma nyutu cako me kare me okuro. Cako dok i kwo pa en nyutu cako dok i kwo pa lawa aryo matime i 31 Dicemba 2023, higa 22 inyuma pa 9/11. Cako dok i kwo pa en bende nyutu cako dok i kwo pa lagi ma gire pa Ezekiel. Cako dok i kwo pa en kityeko nyutu ne calo cwalo Adam, ma onongo kityeko bedo calo man: dano weng, ma kityeko nyutu ne ki mudu, kikube kacel ki Kit pa Lubanga, ma kityeko nyutu ne ki pum me kwo.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

Ladit pa Nyasaye ki jo-rwot pa Jo-Yahudi gengo Yesu; ento jo mapol mapol obino pi winyo lok ne me ngec, ka bene gineno tim ne me teko madit. Jo obedo gi cwinya mapire tek, gi lubo Yesu ki cwiny marac me winyo tic pa lami man ma ber tutwal. Jo-rwot mapol gigeno iye, ento pe gicoyo geno gi, pien gibalo gi woko ki i sinagoga. Ladit pa Nyasaye ki ludito gicimo ni myero tim mo me welo wange jo ki woko bot Yesu. Giluoro ni ji weng bigeno iye. Pe gineno gwok mo pi gi keken. Myero gilal kabedo megi, onyo gikobo Yesu i tho. Kadi ka gicobo ne i tho, pud bedgi joma tye ka ngima ma nyutu teko ne. Yesu oyaro Lazarus ki i tho, ci giluoro ni ka gicobo Yesu i tho, Lazarus binyutu teko ne madit. Jo mapol mapol obino neno en ma oyaro ki i tho, ci jo-rwot gicimo ni gibigoro Lazarus bene, me kwalo cobo man piny. Eka gibicayo jo piny bot kit pa dano ki yore pa tam pa dano, me miyo apar pa mint ki rue, ci dok bedo ki twero ikomgi. Giketo te me mako Yesu ka tye keken; pien ka gitemo me mako iye i lwak, ikare ma wic jo weng tye ki iye, gibidi ki kidi. Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

I July 18, 2020, jo yaro aryo me Buk pa Apokalip kicweyo gi i tho, kede malayika me aryo kede kare me kuro obino. I December 31, 2023, kit me dwogo kwo ma rwom aryo ocake. Rwom me acel obedo kom; rwom me aryo obedo yubo Hekalu i kom. Kanisa pa Seventh-day Adventist me Laodicea kinyede lok ki kare ma ocake i 1989, ki kombedi bende kinyede ne. Kombedi, pien jo yaro ma githamo ni githo—ma bende kinyede gi—dong gi odwogo kwo; gibinyede lok pire maloyo. Gibirwoyo lok ikom porofesi me July 18, 2020 ki cwiny marac matek calo ma jo Yahudi ne gitye kwede ikom dwogo kwo pa Lazarus. I gin matime con me temo me Hekalu, Peter obidwoko bot yabo mape atir ma giyabo, kun nyuto Buk pa Yoel calo dwoko bot lok me goba gi weng.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.