Article

# Panium - Number Thirteen

Panium - Namba apar adek

Returning to Panium

Dwogo i Panium

Author

Jeff Pippenger

Published

February 17, 2026

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From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.

Cak ki Caesarea Philippi dok otyo i Caesarea Maritima, kede gudo i yoo i Got me Loko kit; Pita obedo rupo me jo 144,000 ma obino bot kica me yoo pa Feast of Trumpets i rek ma ki cweyo i kom rek aryo me lok 22 i Levitiko 23, kacel ki cawa me Pentekoti i kare pa Kiristo. Levitiko 23, lacar, Pentekoti, ki Korneliyo ocwalo jo me kawo Pita; gin weng gicweyo obedo kacel rek ki rek, kede rupo me sa 3, 6 ki 9.

Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.

Kristo i cane i cawa me 3, 6 ki 9; Pita i cawa me 3 ki 9 i Pentekote, ki Korneliyo i cawa me 9; Pita i cawa me 6 i Yopa, ki i cawa me 3 i Kesarea Filipi, gibedo rwate kwede Daniel 11:13–15, pien Kesarea Filipi bende obedo Panium.

Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.

Pita onongo tye ka kwano Buk pa Yoeli i Pentekoti; ci ka Pita owaco lok pa iye bot jo me ot pa Kornelio, Roho Maleng komeyeo piny bot jo ma pe Jo-Yahudi, calo kit ma komeyeo piny bot Jo-Yahudi i Pentekoti. Weyone piny pa Roho Maleng pi Jo-Yahudi, ci anyim pi jo ma pe Jo-Yahudi, onyutu calo weyone piny pa Roho Maleng i cawa me agiki. Weyone piny i cawa me agiki obedo i dul aryo; cako ki yiyi i 9/11 ma lacen odonyo i kwaco pa Midnight Cry, ma odonyo i Cik pa Ceng Sande, ci dong obedo kwac madit pa Malaika me adek, ka koth me agiki komeyeo piny labongo pimo.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.

> Omiyo, lutino pa Siyoon, beduru mor, ki moruru i Rwot, Lubanga wuu: pien omiyo wunu koth me acaki ma romo maber, ki en bi weko koth obore piny pi wunu—koth me acaki ki koth me agiki—i dwe acel. Pobo me yweyo bipo ponga ki ngano, ki agulu bipo poyo ki waini ki mafuta. An abi dwogo wunu higa ma anyeri ocamo, ki cankerworm, ki caterpiller, ki palmerworm—lwak madit pa an ma an ocwalo bot wunu. Yoeli 2:23-25.

Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.

Pita obedo lamal pa jo ma tye i gin matime pa piyo me acaki ma pe matek, cako ki 9/11 oo bot law pa Sunday; kede bene kec me agiki, ma odwogo ‘mwaka’ ma nyutu kare angwen pa Laodicea me Adventism pa Nino me abicel, ma yubu ma mede-mede pa gi ogolo woko. I ka pa Lubanga, i cawa 9, Pita onyutu buk pa Joeli pa dwogo me ‘mwaka’.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.

> Erra, dwog, kede dwog bot Lubanga, ci peko megu iweyo woko, kun kare me yweyo cwiny bino oa ki i anyim Rwot; kede obicwalo Yesu Kristo, ma con ki waco botu: en ma polo myero orwako nyaka kare me dwogo jami weng dok i kitgi me acaki, ma Lubanga owaco ki yic pa lanen megi maleng weng kacako ki kare ma piny ocakke. Pien Mose adwong owaco bot kwaro wa ni, “Rwot Lubanga wuu obiro wero botu lanen ki iye owete wuu, macalo an; bino winyo en i kom gin weng mo keken ma bino waco botu.” Kede obedo ni, dano mo keken ma pe bino winyo lanen eno, obi kiwoko ki tung jo. Eyo, lanen weng, kacako ki Samweli, kede jo ma gipoko ki iye, gin weng ma owaco, gi bene con waco pi ceng man. Acts 3:19-24.

The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.

Yweyo woko pa richo obedo tic ma agiki pa Kristo i kom me temo, kede yweyo woko pa richo ocako i ot pa Lubanga.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.

> Pien cawa otyeko obino ni myero rwom me cik ocake i ot pa Lubanga; ka ocake ki wa keken, dong agiki pa joma pe winyo Injili pa Lubanga obed ngo? Ka jo maleng opoto gonyo, ento joma pe tye ki yie ki jo mar richo binyutu ka ange? Kono, joma peko otimegi malube ki dwaro pa Lubanga, wek gi cwal bot En me gwoko cwinyegi i timo maber, calo bot Lami ma tye kigeno. 1 Pita 4:17-19.

Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.

Pita onongo oyubo adwong ni i Pentekoste, ka bene i ot pa Korneelio i Kesarea ma i wang pi, buk pa Joel onongo tye ka tyeko. Pentekoste nyutu Cik me Sande, i cawa ma kwero otyeko pi ot pa Lubanga, ci dong tic me kwero olok bot jo ma pe jo‑Yuda. Ngec pa ne i Cik me Sande obedo acel keken ki ngec ma ki kweno i obino pa Midnight Cry. Kwena me Alfa obedo acaki pa kare me porofetik ma tyeko ki Kwena me Omega. Pita nyutu jo ma gikweno ngec, ci ngec ocake ki keto teko i ne, ma ki nyutu kwede yweyo punda pa Islam. Punda okweye me nyutu acaki pa Midnight Cry, ci okweye odoco i Cik me Sande, ma obedo tyeko pa Midnight Cry.

Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.

Pita dong bene obedo tung calo jo ma giwero lok me poro ni kwac pa Islam bityeko kwaco United States. Lok pa Pita i Midnight Cry obedo dwoko kakare pa lok ma omiyo ngec pi first disappointment kacel ki acaki me Tarrying Time. Pita dong obedo tung calo jo ma giwero lok me Midnight Cry, ma gi piri tem me diro piny ma acel ma obino i 2024 kede ogiko i May 8, 2025 ki yero pa Paapa pa Amerika ma acel, i poryo me coc apar angwen me Daniel apar acel.

The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.

Kare ma aa ki gungu pa Luru (Trumpets) nyo otyeko i Pentekosite, en aye tem me adek, ma calo tem me litimas, i kare me Pentekosite ma kinyuto i Levitiko 23. Cik me malaika adek ma Sister White otyeko nyutu, bene en atika ki gamo me namba ma yot. Otyeko nyutu ni pe itwero bedo ki ngec me adek labongo ma acel ki ma aryo. Pien Peter owaco buk me Yoel i cik me Sande me Pentekosite, dong bene opwonyo Yoel i cako me waco ngec me Kwac me Otum, ma obedo tem me litimas ki tem me adek i kare me Pentekosite. Kono Peter nyutu jo marwate i yore adek me tem ma ocako ka Apokalipisi pa Yesu Kristo kigolo lakup kwede, i ceng 31, December, 2023. Ka Peter tye kany i yor me adek, dong myero otyeko woto i yore aryo ma con, pien pe itwero bedo ki yor me adek labongo yor me acel ki me aryo.

The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.

Cawa me keto lacit pa jo 144,000 ocako i 9/11, ci oyabo kit me tem ma obedo rwom adek, ma kitongo ne obedo kwena me trompit me 9/11 me dwogo i pot me gang; ci tem me kwanyo kica me acel pa 18 Julai, 2020 obino. Tem me adek i mukato man obedo Cik me Sande. Lobo me cung-dwong me porofetik obino i 18 Julai, 2020, ci i cawa me cung-dwong man, i Julai 2023, "dwon" ocako yabo; ci i 31 Desemba, 2023, ma obedo higa 22 kamaloyo 9/11, yabo lacit pa Gonyo me Yesu Kiristo ocako. 2023 nyo i Cik me Sande (ka tyeko maler pa cawa 2,300 dong otyeko) nyutu ni cawa ma ki 2023 nyo i Cik me Sande cako ki "23" kacok tyeko ki "23", pien dul ma kigeno i 22 Okotoba, 1844 rwate calo dul ma kigeno i Cik me Sande. Porofesi me higa 2300 kitongo ne obedo "23" i 2,300.

1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”

1844 obedo giko pa histori pa malaika me acel ki me aryo. Histori ocako ki bino pa malaika me acel i 1798, ci ogiko higni 46 lacen i 1844. Higni 46 magi ginyutu temple pa Millerite, ma i 1844 Kristo odonyo iye ma pe ki kare mapol. Temple pa dano kityeko i "23" kromosom pi lacoo ki dako, ci weko "23" obed alama me tic ma Kristo ocako i 1844. Tic en obedo me oketo kacel kit pa Nyasaye pa En ki kit pa dano pa wa. Yesu tiyo ki piny me kit ma pire keken me nyuto gin me cwiny, ci tic ma ocako i 1844, i giko pa higni 2,300, kimiyo alama ne i kube pa "23" kromosom pa lacoo ki "23" pa dako. Ka lacoo onyomo dako, gibedo ring acel, ci nyom en aye ma Kristo ocako i 1844. Bur ma kiloro pa 1844 rwate ki bur ma kiloro pa cik pa Sande, ci alama pa bur ma kiloro en "23."

From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.

Cak ki 31 me December, 2023 i “23” pa cik me Jumapiri, en nyutu kare ma ocako ki Alfa “23” ki otyeko ki Omega “23”. Bende en nyutu kare pa ot pa jo 144,000. Gin matime man keken en fractal pa 9/11 i cik me Jumapiri. 1844 kimiyo calo namba “23”, ki en nyutu cake pa kwer me yeny pa jo ma otho. 9/11 en nyutu cake pa kwer me yeny pa jo matye ngwec, eka 9/11 bende obedo ki namba “23”. Kare pa 9/11 i cik me Jumapiri en kare ma tye ki Alfa “23” ki Omega “23”. 2023 i cik me Jumapiri en fractal pa 9/11 i cik me Jumapiri, ki iye ka ot pa jo 144,000 kiketo malo. Ot pa Millerite obedo kare me higa 46, ento i cawa me agiki, kare dong peke; ki higa 46 pa Millerite i cako pa Adventism nyutu calo kare acel keken i tyeko pa Adventism, ki kare meno ocako ki “23” ki otyeko ki “23”, me cweyo namba pa Millerite me 46.

All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.

Kit mag adek weng nyutu yore me temo ma tuko adek (Millerites, 9/11 nyo i bot cik pa Sande, ki 2023 nyo i bot cik pa Sande). Kit ocako ki dwón me tarumbeta pa Michael, ma ogolo Moses ki Elijah ki tho i 31 Dicemba, 2023; kede ka Michael, ma en aye Kristo, ocung ki tho, otimo kamano ki dwón me tarumbeta.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.

> Pien Rwot kene keken obi aa piny ki iye polo, ki dwon me kwayo ma lam, ki dwon pa malayika ma madit loyo, ki tarumbeta pa Lubanga; bene jo ma otho i Kirisito gibiro cungo ma i acaki. 1 Tesalonika 4:19.

Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.

Mikael en Ladit me Malaika, ki dwon pa en, kacel ki tarumbeta pa Lubanga, aye ma ywayo ki tho, ki Buk pa Yuda waco wa ni Mikael oywayo Musa ki tho.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Ento Mikael, malaika madit, ka tye ka loko ki Setani ikom ringru Mose, pe onongo otemo kelo lok marac ma kwedo i kom ne, ento owaco ni, “Rwot okweke in.” Yuda 1:9.

Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.

Kristo, calo Mikael malaika madit, oyweyo kidul pa Nyuto pa pire kene i nino 31 me dwe 12, 2023, ka En oyubu Mose ki Elija ki tho, lami waci aryo ma ogengo gi i nino 18 me dwe 7, 2020. Eka tem me Alifa pa yik me woko obino. Malaika ma oboro piny i 9/11 opongo tarumbeta pa Jeremia, ka En okwayo jo ma giyie dwogo i yik pa Mileraiti; kede ma rwate kwede, tarumbeta pa Mikael ocako tem me yik. Tem eno kiyaro ne i Daniel 11:14, i kam ma “jut pa jo ni” gicweyo woni me woko. Mileraiti ginyutu ni Loma aye otyeko gin me rek eno, ki gicweyo woni ne.

From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.

I 8 May 2025, ocako yubo ot pa Lubanga i wi kidi me kona ki kidi me but. Higa 30 dok ki 1996—kare ma kwena ma kiyabo woko i 1989 okete gi cik—ocako yore me keto gi cik kwena ma kiyabo woko i 31 December 2023.

The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.

Keto i cik ma otimo i 1996 pa kwena me 1989 obino piny ki mwaka 220 ki bino pa wic pa mukato ne i 1776. Yabo ma otimo i 2023 obino piny ki mwaka 22 i kimoko adaa pa keto i cik me 1996 i September 11, 2001, ki nyutu me janabi pa Islam.

Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.

Peter nyutu lacam pa lok me gin maleng man, ma gicwalo tem me rwom kacel ki tem me Ka Maleng. Tem me Ka Maleng tye ki golo bal pa lok ma pe olare me Julai 18, 2020. Inyime ki mwaka apar adek, ma lok me 1989 giciko ne ki cik i 1996, tem me Ka Maleng tye ki tic me golo bal, ci dok waco lok me kud pa Musilam ikom Nashville, Tennessee. Ciko ne ki cik pa lok me 1989 onyutu kede cwalo magazini ma nyinge ‘Time of the End’ i 1996. Magazini eno oyubu lok abicel agiki i Daniel apar acel, ci onyutu cik pa Sunday i United States me America. Ki bedo pa Lubanga, minisitiri ma pe tye ka tic, ma dong gicoyo nying ne ‘Future for America’ iyom mwaka mapore, gimiyo ne bot minisitiri wa ki ludwong mapat pa minisitiri, ma pe gitye ki lumeny i kom lok me 1989.

In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.

I 1996, tic pa wa obedo ‘Future for America’, kadong ogolo buk ma oketo anyim kwena ma kinyutu anyim pa Amerika, calo kinyutu iye i rek me agiki 6 me Daniel 11. United States ocake dwogo malo me poropheti i 1776, kadong ki higa ‘22’ ma obino anyim, i cawa me agiki i 1798, United States ocake tic ne calo duk ma namba 6 i poropheti pa Baibul, ki higa ‘220’ koboka ki 1776. I 1996, kwena me United States i poropheti kiketo i yore me cik. Higa ‘220’ me koboka ki 1776, kede higa ‘22’ me koboka ki 1776 okato i 1798, romo rwate ki William Miller, ma omino lok me lwak mamegi ma acel i 1831, ki higa ‘220’ koboka ki ogolo woko pa King James Bible. Cako ki agiki pa Adventizim kiceto teko i kiketo i yore me cik pa kwena ma kigweyo woko i cungu i cawa me agiki.

Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.

Higa apar adek bang 1996, i 2026, tem pa ot pa Lubanga tye ki tic me tero maber kwena me 18 Julai 2020. Omiyo, kwena Alfa me 1989, kwena pi dul me agiki ma kitero ki cik i 1996, ocako kare me higa apar adek ma otum ki temo me tero kwena maber kacel ki tero ki cik. Higa apar adek meno gin alama me kit me lapriis pa jo 144,000 ma gubitero ki cik kwena me Kwok me otum me odii. Pita tye calo alama pa jo ma gityeko tic meno i kare me tem pa ot pa Lubanga me Omega ma aryo.

Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.

Sister White onyiso wa ni Lubanga weko bal me donyo i kin jo pa En, pi me miyo gi kwano.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”

> Lubanga obi gobo cwiny jo pa iye; ka yore mukene pe tiyo, pwonye ma pe atir gibino iyegi, ma bigeno ywayo gi, ki yeco ywaya ki ngano. Ladit kwayo bot jo weng ma yaro lokne me weko nindo ki cung. Ler ma pire tek obino, ma rwate ki cawa man. En adwogi pa Bibil, ma nyutu goro ma dong ocung i wi wa. Myero ler man tero wa i kwano ma pire tek i gin ma kicoyo i Bibil, ki i yeny ma matek maloyo pi pwonye ma wamako.

The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.

Lok man obedo but me lok ma bi giko acoya man weng. I gin acoya ki i poko wa me Sabbath i Zoom, an okuk cal mapatpat i poko wa pa Daniel 11:10-15, ki pud ka wa ogolo bal ma mite, an ogoy woko ki temo me nongo giko pa yore me gin acoya ma i kom Panium—lweny ma kelo bot cik pa Sande. Kare kombedi obedo me dwogo bot Panium, ki ka watimo ne, wabedo ki rek me adwogi ma omedo, ma ki nyuto ne ki Pita i Caesarea Philippi, ma en Panium.

We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.

Kombedi wa dwogo i tamo pa wa pi rek 10 nyaka 16 i kapit 11 pa Daniel, ma nyutu lok me gin matime me i bur pa rek 40. Wa wekone i dwe me September, ento kombedi dong obedo macok coki dwe abic.

> “Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.

> Pita okwayo lami pa en ni, “un med i kica, ka i ngec pa Rwot wa ki Lalaro wa Yesu Kiristo.” Kare weng ka jo pa Lubanga tye ka medo i kica, gin bino yudo kare kare ngec ma ler-luu ikom Lok pa En. Gin bineno ler manyen ki ber i ada ma maleng me Lok pa En. Man tye atir i mukato pa Kanisa i cawa weng; kadong kamano bino mede paka i agiki. Ento ka ngima me Tipu ma atir tye ka piny, dong-dong yore obedo me weko mede i ngec pa ada. Dano cwinygi opong ki ler ma dong giyudo ki Lok pa Lubanga, kadong gikwanyo yeny mapol ikom Bibul. Gibedo gi ma gikwako kit macon, ka gitemo gwenyo lok.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Gin ni pe tye kube me cwer onyo yubu i tung jo pa Lubanga, pe myero kiketo ne calo buk ma ceke atir ni gityeko mako maber lamal ma atir ki ma twol. Tye tute me kwero ni gin romo pe giyaro maber i tung lok atir ki bal. Ka pe tye lapeny manyen ma cako ki yaro piny i Lok pa Kitabu Maleng, ka pe tye gonyo me tam ma miyo dano cako yaro Bibul keni wek gineno ada ni gityeko atir, gubed tye jo mapol kombedi, calo i cawa cen, ma gibed mako kit pa tim pa dul kede gibed lamo gin ma pe ginen.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Kinyutu an ni gin mapol ma gicoyo ni gitye ki ngec pa adwogi me kombedi, pe ginen gin ma giyie. Pe giyaro lajwa me yiegi. Pe gitye ki par ma rwate maber i tic me kare kombedi. Ka kare me tem obino, tye jo ma kombedi tye ka tweyo lok bot jomukene ma, ka gicako yaro maber kit ma gicako bedo kwede, gibinongo ni tye gin mapol ma pe gikwano apok ma opore maber pi gi. Paka ka gitemo gi i kit man, pe ginen pe ngec madwong ma gitye kwede. Ki tye gin mapol i kanisa ma gicako calo giyaro gin ma giyie; ento, paka ka lok me muko ocake, pe ginen bedo ma pe ki tek mamegi. Ka kikwanyo gi ki jo ma tye ki yie macalo ki gi, ki kimoko gi wek gubed acel keken me cwalo apok i yiegi, gibedo gikwanyo cwiny ka gineno ni poya me gin ma gicako calo adwogi otyeko pe rwenyo maber. Adwogi tutwal ni i wie wa otyeko bedo goyo woko bot Lubanga ma tye kwo, ki dwogo bot jo, kiceto ngec pa ngat i kabedo me ngec pa Nyasaye.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Lubanga bikwanyo piny i jo pa En; ka yore mapat pe romo, to lok me bal bibino iyegi, ma gubinywako gi, gibolo apuru ki ngano. Rwot laro bot dano weng ma gigeno lok pa En ni, gin myero onwongo woko ki nino. Ler ma wel obino, ma rwate pi cawa man. En aye atir pa Bibul, ma tye nyuto wa peko ma tye i tung wa tutwal. Ler man myero omiyo wa i pwony matek i Lok pa Lubanga i Bibul, ki yaro matek loyo i kabedo ma wamako. Lubanga mito ni dite weng ki kabedo pa atir ki cwano piny maber matek ki tutwal, ki lamo ki timo lacwe. Jo geno pe myero gibeo i yube pa wii ki paro ma pe ocwec maber ikom ngo ma obedo atir. Yiegi myero olare maber i Lok pa Lubanga, pi kane cawa me temo bino, ka gicwalo gi i wie kacoke me dwoko i yiegi, gibiro romo mi yube pa geno ma tye i gine, ki cwinyi mato ki lworo.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> Cwalo penyo, cwalo penyo, cwalo penyo. Lok ma wanyutu i bot piny myero obedo bot wa ada ma tye ki ngima. Obedo pire tek ni, i gengo lok pa yie ma wan waparo ni gin tung pa yie, pe myero watic ki lok me lweny ma pe maler ducu. Magi twero miyo lamec bedo i mut, ento pe gipako ada. Myero wanyutu lok me lweny ma maler ki twero, ma pe keken romo miyo lamec wa bedo i mut, ento bende romo bedo piny i tem ma orwate loyo ki penyo ma otuk tek. I bot joma kigudo kwo gi calo lapeny me lok, tye peko madwong ni pe gikobo Lok pa Lubanga i tiking maber. Ka wamete ki lamec, myero temo wa ma pire tek obed ni wanyutu lok i yo ma cako miyo paro ma rwom i wii ne, pe keken wamito me medo geno pa ngat ma oyie.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> Pe i piny iye dano romo medo tutwal i ngec ki twero me paro, myero pe obedo paro ni peke mito me yeny matwal kacel kacel i Lok pa Lubanga pi can ma med. Calo jo, kikwaco wa gin gin me bedo jikwani pa porofeci. Myero wa bed ki lube maber, pi wa neno can mo keken ma Lubanga binyutu bot wa. Myero wa neno nyepi ma acaki me ada; ci ki kwano ma ki kwayo, romo nongo can ma maler mapol, ma romo kelo bot jo mukene.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.

> Ka jo pa Lubanga tye i kuc ki gimaro keken ki lare ma kombedi gi otyeko nongo, wan twero bedo adaa ni En pe obi miyo gi kica. Obedo mito pa En ni gin myero wot kare keken i anyim me nongo lare ma omedo, ma tye med-ki-med, ma tye lero pi gi. Kit me kanisa ma kombedi pe oromo cwiny pa Lubanga. Otyeko donyo i iye geno pa gi kene ma ocako miyo gi paro ni pe tye myero me nongo ada mapol ki lare madwong. Wan tye kwo i kare ma Setani tye ka tic i tung macek ki i tung maloc, i anyim wa ki i dwon wa; ento calo jo, wan tye ka nino. Lubanga mito ni dwon myero winy ma cweyo cwiny jo pa En i tic.

> “Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’

> Kama pe giyabo cwinya me cwako lero ma aa ki polo, jo moni tye ka woto i tung mabinyo. Ki i coc ma ki coyo kede ki i kom me waco i kanisa, ginyutu tam ikom kit ma Bibul obedo aa ki Roho pa Lubanga, ma peke ki twero pa Roho onyo pa Lok pa Lubanga. Obedo adok kom ni, pe dano acel onyo dul pa dano myero cako kelo tam ikom gin ma dwong tutwal, labongo lok ma cing, “Eyo, Lubanga owaco kamite,” me cwako gi. Ka dano, ma gicung kwede bwoc pa dano, ma guloko gi — tutwal onyo manok — ki yore pa jami ma tye piny kwede gi, kede ma gitye ki yore ma ginongo ki laditgi kede ma gicweyo i tiyo pa gi, ma pe kelo gi i ngec onyo i cwiny ma me polo, cako kelo Lok pa Lubanga i kac, kede gicwalo turo me ni ngo obedo ma maleng pa Lubanga kede ngo obedo ma me dano, gitye ka timo labongo par pa Lubanga. Lubanga pe bi miyo keno i tic macalo eni. Jami ma obedo iye bi bedo marac tutwal, i bot dano ma orwate iye, kede i bot jo ma gicako ne calo tic ma aa bot Lubanga. Paro me dok cwiny ocweyo cwiny pa jo mapol pi tam ma ginyutu ikom kit pa en jami ma aa ki Roho. Dano ma pire manok, ki paro ma konyo kede neno manok ma okato, gicono ni gubedo romo me turo coc pa Bibul, waco ni, “Lok man tye mite, kede lok ma dong pe mite, kede pe kicako kwede ki Roho.”

> “Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.

> Kristo pe omiyo cik mo keken pi Makwalo me Tɛstamenti ma con, gin aye dul kende me Bibilo ma jo i cawa pa En tye kede. Lok ma En okwonogi onongo kiyo wii gi bot Tɛstamenti ma con, me kelo i lero maber gin madit ma kityeko yee kon. Pi kare mapol jo Israel onongo gipoko woko ki Lubanga, ci gigwoko neno woko ada ma adwong ma En owere botgi. Ada man kicono gi ki yore me tic pa ngec marac ki cerymoni ma ocano woko bedo pa gin ma atir. Kristo obino me kwanyo woko kic ma osudone ler pa gin; oketo gi calo kidi ma adwong i keto manyen. Okwanyone ni, kope ki gamo dwogo-cako pa ada macon ma ngene, obino me miyo gin nen i twero pa gin ma atir ki i ber pa gin, kido pa gin ma jo i cawa pa En pe ginenone nining. En keken, Ocaki pa ada man ma kiyaro, oyabo bot jo tiyo pa gin ma atir, ka kweyo gi ki poyo lok marac ki poye me wi-loko ma pe atir ma jo anyim kigamo me rwate ki kitgi mape kigonyo, ka pe gitye ki cwiny me Lamo kede alira pa Lubanga. Ocweyo woko gin ma okwole ada man ki kwo ki twero ma cing, ci omogi dwogo bot lobo i weng maber pa con kede twero pa con.

> “If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’

> Ka watye ki Jwii pa Kirisito, kede watye latici kacel ki En, ento obedo tung wa me cwalo anyim tic ma obino me timo. Gin adiera pa Bibul dok otyeko luro woko ki kwer, tim pa dul, kacel ki ngec ma pe adiera. Ngec ma pe adiera pa lamo ma cir i piny oketo alufu me alufu pa jo ma cwalo wii kede jo ma pe tye ki geno. Tye bal ki pe rwate, ma jo mapol giyaro calo ngec pa Bibul; ento pire keken gin ter lok pa Makwalo Maleng ma pe adiera, ma kigamo i kare me obur pa Pope. Lwak mapol kigwoyo-gi woko me guwoko tam ma pe adiera ikom Lubanga, macalo jo Yahudi, ma kiwoyo-gi woko ki bal kede kwer pa karegi, gi tye ki tam ma pe adiera ikom Kirisito. ‘Ka bini ngeyo ni, pe bingi oteyo Rwot pa kit maleng i yat.’ Obedo tung wa me nyutu i lobo kit adiera pa Lubanga. Pe wa cwalo wii ikom Bibul; ento wan wek wakwayo, ki cik kede yik, me nyutu i lobo gin adiera pa en ma maleng, ma kelo kwo; pi wa ‘nyutu pak pa En ma okwano wunu ki obur woko, okelo wunu i lumi pa En ma lamal.’

> “The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.

> Jami me rac ma dong odonyo cim-cim i tung wa, ka pe wa ngeyo, gityeko cwanyo dano keken kede kanisa woko ki woro pa Lubanga, kede gityeko kumo woko teko ma En mito omigi.

> “My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.

> Owete na, wek lok pa Lubanga obed kaka en keken. Pe wek rieko pa dano tem me pinyoko teko pa lok acel pa Baibul. Gonyo ma pire tek ma i Nyutu pa Yohana myero ogonyowa ni pe watongo tung ma macalo eni. I nying Rwotna, a waco botu: ‘Kwany kwut pa in ki tung pa in; pien kabedo ma itye i tung kany obedo piny maleng.’ Testimonies, volume 5, 707-711.

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