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# The Revelation of Jesus Christ - Number Fifteen

Yaro pa Yesu Kirisito - Namba Apar Abic

The Seventh Seal and the Unsealing of Prophetic Truth

Muhuri me abiro ki cweyo woko pa atir me poropheti

Author

Jeff Pippenger

Published

November 13, 2023

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> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Na mgbe Ọ meghere akara nke asaa, e nwere nkịtị n’eluigwe ihe dị ka ọkara otu awa. M wee hụ ndị mmụọ ozi asaa ndị guzoro n’ihu Chineke; e wee nye ha opi asaa. Mmụọ ozi ọzọ bịara guzoro n’ebe-ichu-àjà, na-enwe ihe-isi-ụtaba ọlaedo; e wee nye ya ọtụtụ ihe-esi ísì ụtọ, ka o we were ha soro ekpere nke ndị nsọ niile chụọ àjà n’elu ebe-ichu-àjà ọlaedo nke dị n’ihu ocheeze ahụ. Anwụrụ nke ihe-esi ísì ụtọ ahụ, nke soro ekpere ndị nsọ ahụ, si n’aka mmụọ ozi ahụ rigoo n’ihu Chineke. Mmụọ ozi ahụ wee were ihe-isi-ụtaba ahụ, jupụta ya n’ọkụ si n’ebe-ichu-àjà, tụba ya n’ụwa: e wee nwee olu, na égbè-eluigwe, na àmụ̀mà, na ala ọma jijiji. Mkpughe 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Wan watye ka cwalo lok ikom pobo piny me mac maleng ma aa ki i Cung me Polo, i kare me gin matime ma Amerika me Can biro golo piny mac ma pe maleng ki i Polo me acel. Poko pa gin ma luny abicel owaco i Buk me Poko rwom apar, ne kiciko ni obed kigudu woko nyaka macok coki piri mapwod pe kare me atemu ogudu woko. Kare me atemu bene kityeko nyutu calo tye ka lube me ogudu woko, ka gud me abicel oyabo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Yabo pa muhuri me abicaryo timore ka malaika abicaryo tye ka keto atera me goyo olut.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Ci malaika abic aryo ma gi tye ki tarumbeta abic aryo gi cweyo piregi me goyo tarumbeta. Revelation 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Ka kare me temo ogiko, "dano mo keken pe" "twero donyo i hekalu," pien lamo me kwayo kica ma Kristo pi richo pa dano otyeko. Kare me temo ogiko, malak abicel aryo kicweyo gi cik ni gicobo woko bakuli me keco pa Lubanga.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Ot pa Lubanga opong ki lacer ma obino woko ki i dwong pa Lubanga, kacel ki i teko pa En; dano mo keken pe onongo twero odonyo i ot pa Lubanga, nyaka kom abicaryo pa malaika abicaryo otyeko. Kacce awinyo dwon madit ma obino woko ki i ot pa Lubanga, ma owaco bot malaika abicaryo ni, “Ceti, kacicwii woko kop me kwong pa Lubanga i piny.” Revelation 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Pe tye ranyisi mo ma nyiso ni malayika abiro ma yubo tarumbeta abiro i boc abongwen, apar, ki apar acel me Revelation, gin mapat ki malayika abiro ma gweco woko bal abiro me agiki. Ento, kit me poro pa kwer ma ki yaro ki tarumbeta abiro, rwate ki kabedo ki jami ma oko gi, kwede kole abiro me mirima pa Lubanga i boc apar abicel. Ka rwate ma ocok, kwer me tarumbeta kilwongo gi bal maber keken.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Ento jo ma odong ma pe gikwanyo kwo gi ki bal magi, pe giloko wii gi bot tic pa cenggi, pi pe giworo lajok marac, ki sanamu me bululu, ki feza, ki pirasi, ki kidi, ki yot; ma pe gi twero neno, pe gi twero winyo, pe gi twero woto. Revelation 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Yabo pa kidoro me abicel aryo ki con kiketo iye kit me tung pa giko pa kica. Kidoro me abicel aryo nyutu calo lami me lok mar aryo pi gin ma dwon me polo ma gityeko dunyuru abicel aryo owaco, ma ki gengo Yowana ki bene Paulo me coyo.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> En okwanyo dwon madit, macalo ka leona okwanyo; ka otyeko okwanyo, dundo abicel oketo dwon gi. Ka dundo abicel otyeko oketo dwon gi, onongo atye ka acoyo; ci a winyo dwon ma aa ki polo ma owaco bot an, ‘Igwokogi i mung gin ma dundo abicel oketo, pe icoye.’ Revelation 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Gin ma 'owaco' dwog madit me polo abiriyo gigi kigoyo gir, ki i chapta 22, lok me poropes ma kigoyo gir i Buk me Yabo onongo myero kikwany gir, ci macalo kwede gir me abiriyo, onongo myero kikwany gir kakare cing kare me tem ogiko.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Sister White nyutu ni gengo pa lok ma lating’ abicel owaco nongo tye calo kit acel keken pa Leona pa dul Yuda, macalo kare ma En omiyo cik bot Daniel ni ogeng buk pa en nyo cawa pa agiki. Buk me Daniel ki buk me Revelation gin obedo buk acel keken; i buk me Revelation, Yesu ki nyuto ne calo Leona pa dul Yuda, ka En oyabo buk ma kigenge ki gengo abicel. Ento Leona pa dul Yuda en aye bene ma omiyo cik bot Daniel ni ogeng buk pa en nyo cawa pa agiki. Leona pa dul Yuda en aye ma ogengo ki oyabo Lok pa En, pien En aye Lok.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Bang ka yiyi abicel man me polo o yuto dwon gi, cik obino bot John macalo ma obino bot Daniel ikom buk matidi: “Geng gin ma yiyi abicel o waco.” The Seventh-day Adventist Bible Commentary, volium 7, pot 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Rwate ma iye i buk Daniel ki Yabo nyuto ni, yweyo lacim me namba 7, obedo lamiang’ me aryo bot yweyo pa gin ma seven thunders owuoyo. Yweyo pa buk Daniel, kede yweyo pa buk ma kiciko kwede lacim namba 7, ginyuto ni ada ma kiyabo ka kicweyo lok me lagam, obedo me yubo mede mede. En aye pingo buk Daniel nyuto ne calo medo ngec, ki buk Yabo yaro ne calo yweyo lacim acel ka acel.

It is a light that grows brighter and brighter unto the perfect day.

En aye lacer ma tye ka medo medo i ler nyo i chieng ma opong maber.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Ento yoo pa jo ma atir obedo calo ler ma medo medo nyo i bot chieng ma opong maber. Proverbs 4:18.

When “truth” is unsealed, it is progressive.

Ka "adiera" kiyabo woko, obedo me mede anyim.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> Ka obedo gin ma myero jo Lubanga ma con poyo wii kadong-kadong ikom timene pa En botgi i kica ki i mwono, i adwogi ki i koko, ento obedo ma tek macalo ni wan myero wapoyo wii ikom gin ma adier ma kicwalo botwa i Lok pa En. Gin ma adier man, ka wawinyo gi, gilongo wa i bwoc ki i yeko, kacel ki winyo Lubanga. Wan myero walamal ki gin ma adier. Lok pa Lubanga nyutu gin ma adier ma moko pi kare keken. Timene pa Lubanga bot jo pa En i con myero wapoyo wii kwede maber. Wan myero wapwonyo gin pwony ma kiketo pi wapwonyo wa. Ento pe myero wacung cwiny kwede keken. Lubanga tye ka longo jo pa En kut-kut. Gin ma adier tye me yaro. Dano ma kwayo mabeco obi nongo ler ki i polo kare weng. Gin ma adier en ngo? Myero man obed lapeny wa kare weng. Signs of the Times, May 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

I agiki pa July 2023, Nyutu pa Yesu Kristo ocako me kwanyo woko lacim me iye.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Macalo ki gonyo ma me abiro, kacel ki lok ma dundo abiro owaco, Lamedo pa Yesu Kristo ki yweyo woko con keken mapwod pe otum kare me temo. Obedo lagam ma adek pi ngec acel keken ma kiyero kwede yweyo gonyo ma me abiro kacel ki dundo abiro. Yere adek ma tye i Buk me Lamedo obedo lagam adek ma kite keto kacel me yubo ngec pa Lamedo pa Yesu Kristo. Yweyo gonyo me lagam adek man tye pire keken i kare kare. Jami ma kelo ne bende tye pire keken i kare kare.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> Gwoko cik pa Lubanga obedo lwoko bedo maleng. Jami mapol tye ki paro marac ikom tic man i cwiny, ento Yesu olamo ni lupwonye mamegi obed giloko maleng ki adier, kede omedo waco ni, ‘Lok pa in en adier’ (Joni 17:17). Lwoko bedo maleng pe tye tic ma otime i cawa acel keken, ento obedo tic ma yubo mapore pore, macalo gwoko cik tye mede mede. Kare weng ma Lacwe tye kagoyo iwa tem, lweny me loyo kene myero ngwec dok ki dok; ento ki gwoko cik, adier obi lwoko cwiny obed maleng. Gin ma gwoko adier, ki rwom pa Kristo, gibiro loyo pinyruok weng me kit bedo mamegi ma kelo gi obed gi doko kwede ki kare weng me kwo ma loko-loko. Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Dongo med med me ngec pa nyutu pa Yesu Kristo ocako bedo i wang lwak i agiki me July, 2023. Yore me ngec me adwogi ma ocako bedo i wang lwak i kare eno, ocako kare manok bang July 18, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Adiera ma ki nyutu iye i ngec pa yaro me Seventh Seal tye ka tigo alama me yore me Midnight Cry. Midnight Cry i kit ma time pa Millerite obedo medo anyim anyim me adiera, kede gin man twero nyutu maber ki pinyomo me kit ma time pa tic pa Samuel Snow. Yesu nyutu wot pa Malaika me adek ki wot pa Malaika me acel, pien en pol kare nyutu giko ki cako.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Gin me adiera ma kiketo pire kany me yubo lok me Midnight Cry obedo ngec pa en ango Lubanga obedo, kacel ki kit pa En ma tye kinyutu i Lok pa En. Gin me adiera meno tye ki poko matut maber pi yore me gin ma otime con, ma jo ma ikare me agiki gubipaco lok me Midnight Cry gubipong woko. Con ma kigengo pa Seven Thunders en aye ma nyutu yore me gin ma otime con meno. The Seventh Seal obedo but acel i yore me gin ma otime con ma poko matut meno, ento nyuto pa en kiketo kong i kare ma ocake ka lok me Midnight Cry kityeko woko, ci coyo kare ma keto cing pa jo one hundred and forty-four thousand otyeko woko. Yweyo ma kadok kadok pa The Seventh Seal ocake ka lok me Midnight Cry kityeko yubu maber tutwal, macalo ma kigoyo calo ki Exeter camp meeting i summer me 1844. Lok ma kicoyo kany ginyuto calo lwongo pa mamegi keni me bino i Exeter camp meeting.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Ka ki yabo siil me abic aryo, mac ki bot kica ki weyo i piny, ci tye “dwon, ki kudungu, ki cit me polo, ki goro piny.” “Dwon” rwate ki turupet.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kwanyi matek, pe ituk; yaro dwoni macalo opuk, nyutu jo pa an pikgi, ki ot pa Jakobo balgi. Yesaya 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Dwol me tarumbeta nyutu lok me ciko pi rico ma kombedi tye bino. Ka Yesaya ciko jo pa Lubanga me cweyo dwolgi calo tarumbeta, gin myero “yubu” madwong. Lok me “Midnight Cry” kiyabe mapwud ochopo saa me poto piny mar “Sunday law.” Lok me “Midnight Cry” ma kiyabe mapwud “Sunday law” ma kombedi tye bino, en aye lok ma omedo yubu madwong. Ka Yesaya owaco, “Yubu madwong,” tye kicano kacel me yubu madwong me malaika adek, ma obedo dwol mar ariyo ma oywako kacel ki lok me “Midnight Cry.” Lok me “Midnight Cry” ma yubu madwong, obedo ciko pi tarumbeta mar abiriyo, ma en aye “woe” ma adek. Jo pa Lubanga myero gitye gi ngec ni ka lok me tarumbeta eno kitoko, gibedo i kare me agiki me atemgi. Kaaci, cik pa Yesaya obedo ciko me bedo atera pi loro kare me atem, ciko ni rico me tarumbeta mar “woe” ma adek me Islam kombedi tye ka bino kobo United States of America pien gi kwanyo Sabat pa Lubanga. I “Sunday law,” “Midnight Cry,” ma obedo “dwol” ma acel i “dwol” ariyo i “Revelation” chapta apar gaboro, omedo dwongo woko i yubu madwong, ka lutino mukene pa Lubanga ma pud tye i Babilon ki kwaco gi woko.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> Lok ma tye adier pi cawa man, lok pa malaika ma adek, myero wa waco ne kwede dwon madwong, man lube ni kwede twero ma tye ka medo, ka wa tye ka rwate bot tem madwong me agiki. The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“Teko ma tye ka medo” pa “dwon madit” pa malaika ma adek onongo otime calo i Sinai, ka Cik apar kinyutu ki Jehovah kene. Opuk i lok meno onongo omede ki teko, kun got orwenyo ka obedo ki tutunu. Lworo onongo odok madit tutwal, paka Moses bende orwenyo madit. Ci jo dong ogoyo dwonegi i lworo, gikwayo ni “dwon” pa Lubanga obed pe dok owuo.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Ki dwon pa kondeere, ki dwon pa lok; dwon mane joma winyo ne gikwayo ni pe kiwaco lok dok cen botgi: (pien pe ginyalo rwako gima kiwaco ni, ‘Kata ka gin ma pe dano mo omedo got, kiketo kidi iye, onyo kikoyo ki tung’; kendo gimeno ne obedo marac tutwal, nyo Mose owaco ni, ‘Atye ki luor madit tutwal kede ateter:’). Hebrews 12:19-21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

Dwon ma gi onongo gwinyo nyutu dwon pa leb me ciko pa malak me adek. Ki luɔc ma matek, gidwoko ki dwon gi kene. Dwon i Cik me Sande bende kinyutu ki nyiri ma wii rac ma tye kwayo pi mafuta, kede dwon pa nyiri ma wii maber gikwero-gi ni, “Wut, cen cwalo cente pi mafuta pi gi kene.” I giko pa kare me Kica pi dano, dwon pa gin ma gineno ni gi ojwang, calo nyiri me Adventist ma wii rac i Cik me Sande, gikwero got ki kidi ni gubed piny i wiegi. Cik me Sande kinyutu calo miyo cik i Got Sinai.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> Ka gin ma pire tek ma nyutu teko pa Lubanga i kare ma lic me eni,—dwon me opok ma pe ngene, ma dok bedo madit loyo ki ma rac loyo; duny me polo ma dok goro ki i tung got weng; lelem ma nyutu wi got ma lic; ki i wi got Sinai, i iye polo, ki yamo madit, ki macol ma gungu, yot pa Lubanga calo mac ma cwero,—i alama magi me tye pa Yehova, cwiny pa Israel opoto ki lworo, ki dul weng obedo mabor. Moses keken bende owaco ni, “Alworo tutwal, ki ariri.” Eka i wi gin magi ma cako lweny onwongo winyo dwon pa Yehova, ma okwaco Cik Apar pa cikke.

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> Ka kalas me wang madwong pa Lubanga onwongo nyuto bot jo Isirael kitgi atir, cwinya gi opong ki lworo madwong. Twero ma opong lworo me lok pa Lubanga onen calo maloyo gini ma rwomgi ma oweke twero kano. Gi okwayo Moses, ‘In waco ki wa, wa bi winyo; ento myero Lubanga pe owaco ki wa, paka wa otho.’ Ka cik pa atir pa Lubanga ma lamal okete botgi, gi gineno, macalo pe con, kit marac pa peko, ki peko pa gi keken, i wang Lubanga ma macel ki maleng. Signs of the Times, March 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Ka mac ma oaa ki kac kicwalo i piny, tye "dwone, ki goro, ki lapii me polo, ki piny ma ocok." "Goro ki lapii me polo" obedo cal me nyutu pa kica pa Lubanga. I kare me cik me Sande, Amerika me Kacel obi tye otyeko opongo woko "kapu me keco," ki "yweko Lubanga me piny obi lubo ki obalo me piny." "Kapu me keco" opongo i tito me angwen, pien twii aryo pa le me piny gityeko yilo anyim i tito angwen me keco ma tye kede mede. Cik me Sande nyutu kama kica pa Lubanga, ma ki nyutu gi calo "goro ki lapii me polo," kicwalo; ki kicwalo bot tito me angwen.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> I kom jo Amorita Rwot owaco ni: “I nyol ma angwen gubi dok bino kany; pien richo pa jo Amorita pwod pe opong.” Kadi piny man onongo pire tek i woro lapok tic ki yaro ma rac, ento kop me richo gi pwod pe opong, ci Lubanga pe onwongo waco cik me loro gi weng. Jo onongo myero gineny teko pa Lubanga ma onen pire tek, wek gibed pe ki apore. Lacweyo ma tye ki kica onwongo moko cwiny me cwako richo gi nyaka i nyol ma angwen. Eka, ka pe nonen yubo ma maber, cik pa en onongo myero obicwako iyegi.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> Ki matir atir ma pe kwanyo, Lubanga ma pe giko pud tye ka gwoko rekod kwede pinye weng. Kacel ka kica pa En tye ka kwayo me lok ki woko, rekod man bi mede pe kigigo; ento ka namba me rekod obino i pim ma Lubanga otero, tic pa kwoŋ pa En cako. Rekod ogik. Cwiny mabor pa Lubanga ogik. Pe dong tye kwayo kica pi gi.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Sister White nyutu rwom ma ocako i cik me Ceng Abicel calo “rwom ma balo pa Lubanga.” En lero ni dong peke pi Jo‑Adventist me Laodicea ma apuk, ma ne gi tye ki kare me yubo pi pire tek ma i otum me odiku, ento ne pe giyegi timo kamano. Cawa eno pa rwom ma balo pi nyiri ma apuk, obedo “cawa me kica” pi gin ma pud pe giwinyo adiera.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> Aii, ka jo ngeyo kare pa limo gi! Tye jo mapol ma pud pe giwinyo ada me tem pi kare man. Tye jo mapol ma Laro pa Lubanga tye ka yweyo cwinygi. Kare me kwer pa Lubanga ma balo obedo kare me kica pi jo ma pe gityeko nongo twero me kwano ngo ma en ada. Rwot bi neno gi ki kica ma yot. Cwinye me kica ojuko; lacwe pa En pud tye ogoro me konyo, i kare ma wang ot ogengo bot jo ma pe gidwaro donyo. Testimonies, volume 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Ka kiyabo "lak ma abiro", bene tye "dwoge, ki kec, ki lating me ceng, ki goro me piny." "Cawa" ma poto ne me agiki pa "goro me piny" i buk Apokor pa Yohana apar acel, en Ceto kor pa Faransa; kede poto ma opong weng pa "cawa" meno, en "goro" pa "le me piny" i cawa me "Cik me Ceng acel" ma con obino. I "cawa" meno "lak ma abiro" kiyabo opong weng. Musalaba obedo kit me nyutu "Cik me Ceng acel", ki ne tye goro me piny madwong i bot Musalaba.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Yesu, ka ogolo dok dwon madwong, oyweyo pɛc. Kede, nen, puba pa ot pa Lubanga oluro i aryo ki i wii dok i piny; piny ogwoyo matek, ki kidi gigore. Matayo 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

I kom Msalaba, lwak pa Sataana kigolo piny woko, macalo bino bedo ka kiketo cik pa Sande.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> "Kirisito pe owe nyaka otyeko tic ma obino timo, kede ki pumo me agiki owiloo ni, ‘Otyeko.’ Yohana 19:30. Lweny ne odok ki loyo. Cim tung acel pa En, kede law pa En maler, omiyone loyo. Macalo Jaloyo, oketi bendera pa En i wi malo ma pe kato. Pe onwongo kec i bot malaika? Ciel weng omaro loyo i loyo pa Lakarit. Satan ojuk woko, kede ongen ni duk pa en orwenyo woko." The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Cweyo piny pa Misalaba obedo lamat me “ada,” ma en Alfa ki Omega. “Ada” en cako, dyer, ki tyeko; en leb pa Lebru ma kicweyo ne kun giteto kacel nyige me coc me Lebru ma acel, ma apar adek, ki ma agiki. Ne tye cweyo piny ka Kirisito tho, ci dok bene ne tye cweyo piny ka odwogo i kwo. I Misalaba ne obedo cweyo piny ma acaki, ci ikome i kaburu, ci dok cweyo piny ka odwogo i kwo. I cweyo piny aryo, kaburu oyabe.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> Ka Yesu, kun otye i lacer, owaco ki dwong, ‘Otyeko!’; kidi ocak, piny odenyo, ki bur mogo owoto. Ka oburo, loyo tho ki bur, i kare ma piny tye ka denyo, kadi lamalamo me polo tye ka leyo orori kabedo malyar, jo maber ma otho mapol, ka gi yiko lwongo ne, gubino woko calo janeno me nyuto ni oburo. Jo maleng ma oburo ma kiyero, gubino woko ki lamalamo. Gin jo ma kiyero, jo maleng pa kare weng, ko cako yubu nyaka i cawa pa Kristo. Ento, kun ladit me Yudaya tye ka temo ocungo lok me oburo pa Kristo, Lubanga oyero me miyo lut me jo abino woko ki i bur gi, me nyuto ni Yesu oburo, ki me yaro lamalamo ne.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Ka piny odug me acel, karo oyab; ka piny odug me agiki, karo pa Kirisito oyab. I Loke ma kiweyo, dul apar aryo, lami atir aryo obino ki i karogi i cawa acel kede dugone pa piny. Dugone pa piny obedo Cik pa Nino, ma kinyutu kwede Musalaba. Rwate ni, obedo dwogo i kwo aryo i cawa me Cik pa Nino. Ma acel nyutu nywol pa 144,000 ma timore mapwod nyako ocako peko me nywo; ma aryo timore i peko me nywo pa iye. Nyako i Loke ma kiweyo dul apar aryo acel me acaki onywó lacoo matidi ma bino loyo piny weng kede lath me ayin, labongo peko me nywo mo keken. Ci i Cik pa Nino, peko me nywo pa iye ocake, ci onywó otino me aryo. Acel me acaki onywó Elija, agiki onywó Mose. Cik pa Nino obedo cawa me dwogo i kwo pa otino aryo ma onywo ka icel ma i Loke ma kiweyo dul abiro.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Ka muhuri me abicel aryo otyeko oyabo weng i cik me Sande, mung tye i polo pi cawa me abar.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> Ento Lubanga otur i peko kwede Wod pa iye. Malaika oneno peko madwong pa Lalar. Gin oneno Rwotgi ma kikeng iye ki dul madwong pa lwak pa Satan, kit pa iye oyoto piny ki lworo ma ocwer, ma pe ngene. Polo obedo otum. Pe kiketo lwete i adungu mo. Ka dano matye ki tho onongo oneno kobo pa lwak pa malaika, i kuc pa peko ka gi onongo gineno Ladit kagweyo woko lero pa iye, mer pa iye, ki kiti pa iye ki Wod pa iye ma en omere, gibin dong ngeno maber ni kwer obedo marac tutwal i wang pa iye. The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Adwogi me acel pa cawa me goro piny tye calo yub me acel onyo ciero me acel ki tho pa layaro aryo. I cawa adwogi meno, layaro aryo giketo botgi tam. Myero kiketo botgi tam mapud ocako cik pa Sande, pien gin aler ma kwayo tino mukene me doc ki i gwic i cawa adwogi ma ocweyo. Tino me aryo keken twero miyo ne ngima ki neno lacoo ki dako ma gitye ki tam pa Lubanga i yot me yubu pa bal me cik pa Sande.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Tic pa Lamo Maleng obedo me loyo cwiny pa lobo me richo, me kwer, ki me keca. Lobo romo pire keken pwonyo kwene ka gineno jo ma gene adieri, ma kiyweyo maleng kun adieri, ka gitimo malubo cikke ma madwong ki maleng, ka ginyutu i kit marwate ki madwong rek me yero i anyim jo ma lubo cik pa Lubanga ki jo ma gigo piny i cinggi. Yweyo maleng ma Lamo timo nyutu pinyore i anyim jo ma tye ki lati pa Lubanga, ki jo ma lubo ceng me cobo ma pe adieri. Ka tem obino, obin nyutu maber ngo obedo lati pa lewi. En aye lubo Sande. Gin ma, ka giwinyo adieri, gimedo yaro ceng man ni maleng, gitye ki lati pa ngat me richo, ma oparyo me loko cawa ki cikke. Bible Training School, 1 Dicemba 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Jo macon pa nywal pa dako obedo 144,000 ma kimiyo nying calo macon me cwak i Buk me Revelation. Gin nyutu isara ma jo me ot pa dieri mukene myero gineno i cawa me matek ki lweny me cik pa Sande. Isara man en Sabat, ma 144,000 gikigwoko i cawa ma cik gengo timo ne. Sista White omiyo nying bendera gi ni “bendera ma rem ocwece iye pa Prins Emmanuel.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> I janeno aneno jo lweny aryo i lweny marac madwong. Jo lweny acel ki juko gi cal ma tye ki kite pa lobo; en mukene ki juko gi cal pa Lating Emmanuel ma obilo ki rem. Cal ki cal gicwe i kuru, ka but ki but ki ii lweny pa Rwot gicobo ki lec, ci dul ki dul i rek pa lec gicobo ki jo pa Rubanga ma gwoko cik. Malaika ma tye ka ywayo i cet polo oketo cal pa Emmanuel i lute pa jo mapol, kun Ladit me lweny ma tek ogoro dwon ma madit, waco ni: ‘Bii idonyo i rek. Jo ma bedo gi adwogi bot cik pa Rubanga ki lagam pa Kirisito, dong ket kabedo gi. Bii wuoko botgi, bedi i woko, ka pe utyek ki gin ma lepuc, ci abi rwako u, abedo Won pa u, ci binu obed nyithina, lacoo ki nyako. Wek jo weng ma mito, bin i kony pa Rwot, i kony pa Rwot ikom jo ma dongo.’ Testimonies, volume 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Bendera ma okworo ki remo en aye ma opur mukene pa Lubanga myero gineno i kare me pire tek pa cik me Sande. Bendera en obedo le ma tye ka cako, ma jo 144,000 gine cwalo. Bendera en obedo me rangi me cweng, pien en bendera ma okworo ki remo. Bendera en kityeko nyutu ne i lweny pa Jeriko, ka Rahab oyabo kede ocunga ngat ma gitye ka ngiyo i mung; dong onwongo orywo tyen bot dul me lweny pa Josua kun oketo goro me cweng woko ki dirica me otne. Rahab tye cal pa nyithindo pa Lubanga me anywol aryo i pire tek pa cik me Sande, ma gine neno kede cwako alama me cweng, kede gibedo i winyo cik pa dul me lweny pa Josua. Goro me cweng ma Rahab otyeko tic kwede, ne obedo alama pi dul me lweny pa Josua ni pe gibal ot pa Rahab.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rahab nyuto jo ma dong tye i Babilon i cawa pa kec me cik me Sande, kede jo me lweny pa Joshua nyuto gi me acito i tung gin 144,000. Rek me rem obedo cal pa Sabat pa Lubanga. Rek me rem ne obedo cik ma jo me yuto piny gimiyo bot Rahab, ma myero ogwoko ka obiro nongo gwoko pa Lubanga.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Nen, ka wa bino i piny, in bini nyuto dul me twol me rabu i dirica ma iye in ocwalo wa piny; in bini kelo woni, ki mini, ki lutino pa woni, ki jo weng pa woni, i gang in. Yoswa 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Alama ma jo ma dong tye i Babulon myero gi neno, kiloro ne ki nyutu marabu matek, ma en Sabato, ento en bende tito pwodho i kin lare aryo. Lare me acaki en jo 144,000, pien gin ginywako i lwete gi bendera pa Ladit Emmanuel ma kicoko ki remo.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Obiketo bendera pi lobo weng, ka obicoko kacel jo Israel ma kigiweyo woko; obicoko kacel jo Juda ma kigwaro-gwaro ki i tung angwen pa piny. Nyiego pa Ephraim obidwogo woko, ki lami pa Juda bibi juk woko: Ephraim pe bi nyiego Juda, ki Juda pe bi goyo matek Ephraim. Ento gibiyal i it pa Filistini i tung ma ceng obuto; gibi yweyo kacel jo me tung ma ceng ocake. Gibiketo cinggi i Edom ki Moab; ki nyithindo pa Ammon bibiwinyo gi. Isaiah 11:12-14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Twini mokwongo tye ki alama me skarlet, ma obedo lati me skarlet ma yiko ni en obedo mokwongo. Twini mokwongo en Zarah, kede twini me aryo en Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> En otime ni i kare me nywalo pa en, nen, otino aryo tye i inda pa en. En otime ni, ka onywalo, otino acel oketo lwete woko; ci dako me nywalo oloro i lwete ne tyen me mac, owaco ni, Man obino woko mokwongo. En otime ni, ka ocweyo lwete ne dok, nen, owadgi obino woko; ci owaco ni, I pye woko nining? Pyer man obed iye; eka nyinge ogamo ni Pharez. Ceng anyim, owadgi ma tyen me mac tye i lwete ne obino woko; ci nyinge ogamo ni Zarah. Genesis 38:27-30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah nyutu “ler ma cako malo,” ki Pharez nyutu “yaro woko.” Ka Pharez oneno ler ma cako malo me lamal me yare me kok i cing pa owot mamegi Zarah ma lacel kwede, o “yaro woko,” onyo o aa ki Babulon. Ngec pa Zarah me ler ma cako malo me yare me kok nyutu winyo pa onywolo me aryo bot onywolo me acel.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Ci gi bi bino ki tung layeny, ki tung lacam, ki tung ladit, ki tung lamal; ki gi bi bedo i lwak pa Lubanga. Ci, nen, tye gin ma agiki ma bi bedo acel, ki tye gin ma acel ma bi bedo agiki. Luka 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Lok pa kare ma ocip me “Seven Thunders” nyutu alama me yoo adek. Alama me yoo ma acel ki ma agiki gin jami ma miyo cwiny opoto. Kare ma i kin jami ma miyo cwiny opoto ma acel ki lok me “Midnight Cry” obedo kare me kuro. Cako ki “Midnight Cry”, ma en alama me yoo ma aryo, kare obedo kare me golo alama. Kare ma obedo kare me golo alama otum i jami ma miyo cwiny opoto ma agiki.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Lok me con ma gican me luru abiro nyutu cal me yoo adek. Cal me yoo me acaki ki me agiki gin yabo kabur ikare me kobo piny. Kare ma tye i tung yabo kabur me acaki ki ngec me Midnight Cry obedo kare me kuro. Cak ki Midnight Cry, ma en cal me yoo me aryo, kare obedo kare me keto lanyut. Kare ma obedo kare me keto lanyut ogiki ikare me yabo kabur me agiki.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Tho pa Kirisito ki dwogo i kwo pa en bende ociko adwogi pa witinisi aryo magi me tunge adek pa lok me con ma ogengo pa lawala abicel. Yabo ma acel pa lwi kityeko yang'one ki baptiiso pa Kirisito i lwi me pi; lwi ma agiki ne obedo misalaba. I kom baptiiso pa Kirisito ki misalaba, Kirisito owaco ngec pa en, ma kityeko yang'o ne calo Midnight Cry. Otyeko cwalo waco man i nino 1260. Bang misalaba, ki kom disipul pa en, ngec me Midnight Cry odwogo kicwalo i nino 1260 nyaka tho pa Sitefano.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Sahidi aryo me Apokarifi apar acel kimiyo gi twero me waco ngec me Midnight Cry pi ceng 1,260. Eka ginego, ci giketo ringgi i yoo pi ceng 1,260, nyo ka gicweyo gi dwogo i kwo, ci kimiyo gi twero.

We will continue to investigate these truths in the next article.

Wa bi mede me pem gin atir magi i coc ma bino.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> Ka pe tye dwogo ma ada-ada pa cwinya bot Lubanga; ka pe puk me Lubanga ma miyo kwo omiyo cwinya obed i kwo me lamo; ka pe jo ma yaro ada gubedo kityo ki yore ma ki nywolo i polo, pe gi nywolo ki tuno ma pe balo, ma tye kede kwo ki bedo nining. Ka pe gi geno bedo maber pa Kristo calo gwoko-gi keken; ka pe gi kwano kit pa En, gi tic i lamo pa En, gibedo tutwal; pe gicwalo dago pa bedo maber pa En. Jo ma otho mapol gi kato pigi calo jo matye kede kwo; pien gin ma tye katico pi gin ma giyero “gwoko kwo” ki kit ma gi mito keken, pe Lubanga tye katic iye me miyo gi mito ki timo gin ma cwiny pa En mito maber.

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> Rupur me cok ma opwot ma Ezekiel oneno i vishon nyutu maber dul man. Review and Herald, January 17, 1893.

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