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# The Book of Daniel - Number One-Hundred and Eighty-Seven

Buk me Daniel - Namba 187

The Lion’s Revelation: From Panium to the Final Sealing

Nyuto pa Leona: Ki Panium dok i Keto Muhuri ma Agiki

Author

Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Ka Yesu oyabi gin adier me porofeti, kimito en calo Leon pa dul Juda; ci i Kesarea Filipi, Leon pa dul Juda ocako yabi ni, ‘myero o wot i Yerusalem, ki obedo ngwec ki gin mapol bot laditgi ki lami Nyasaye maditgi ki labicoc; ki gibee, ci i nino adek odwogo kwo.’ Gin adier magi rwate ki kwena ma en oyabi i acaki pa cawa me keto cing pa 144,000, ci dok keken i agiki pa kare acel keken. Gin adier magi rwate ki kwena ma kimito i vesi apar adek dok cen i apar abicel pa Daniel, poth apar acel.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Ka En onyutu ada meno bot 144,000, otimo kamano ki kit me rek dok rek, pien kany aye tye lagony me ruyot pa Lubanga. Ada mene myero gicamo, pien gin aye lagony me ruyot pa Lubanga, ci ruyot pa Lubanga myero obed i iye jogi.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Ka Farisayo openyo bot en pi kare ma lobo pa Lubanga obino, oyubogi, owaco ni, “Lobo pa Lubanga pe bino ki wang kwanyo; pe gibi waco ni, ‘Nen kany!’ onyo, ‘Nen dii!’ pien, nen, lobo pa Lubanga tye i wii wunu.” Luka 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth” must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Jogi marac tye ka geno, ento gicwer; pien pe rwate ni geno keken, adwogi myero obed but i in calo keca me kom ma icamo. I gin matime me lok apar adek dok i apar abicel, Simba pa dul me Yuda oyabo adwogi ma okwako ki cik me Sande ma obino cok-kin, ki adwogi magi giketo muhuri i anyim wii pa nyiri ma ngeyo, i anyim bal madit ma obino. Simba pa dul me Yuda ong’eyo maber tutwal lagony pa Matayo gin apar abicel, ki limo pa En i Caesarea Filipi otyeko rwate ki lagony pa Daniel pa Panium; ki ong’eyo ni lum pa musalaba ma En ki latic-gi obedo i piny lum ne i Caesarea Filipi, onongo nyutu lum pa cik me Sande ma obino i gin matime pa jo pa En me nino agiki.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Cak ki kare meno, Yesu ocake nyuto bot ludito kene ni myero owoto i Jerusalem, ki gubiyubo kene matek mapol bot ladit, ki lapiris madit, ki jo cono, ki gubiketo kene i tho; ento i nino me adek obiro odonyo ki tho. Ka keno Peeter ogamo kene, ocake kwerone, waco ni, “Rwot, obed piri ki in; gin man pe obibedo bot in.” Ento en odwogo, owaco bot Peeter ni, “Dok icen an, Setani; in obedo kica bot an; pien pe itamo gin pa Lubanga, ento gin pa dano.” Cakeno Yesu owaco bot ludito kene ni, “Ka ngat mo odwaro bino cen an, obed kwalo kene woko, okawo musalaba kene, okobo an. Pien ngat mo ma odwaro gwoko ngima pa kene, obiro rwenyo ne; ento ngat mo ma obiro rwenyo ngima pa kene pi nying an, obino nongo ne. Pien ngo ma dano me adwogi, ka obigamo piny weng, ento orwenyo cwiny pa kene? Onyo ngo ma dano bimiyo me loko cwiny pa kene? Pien Wod Dano obino i dwong pa Wone ki malaika pa Wone; ka cen, obino miyo ngat ka ngat calo tic pa kene. Adier, awaco bot wun ni, tye jo mogo ma tye kany, ma pe gibicam me tho pud ka gineno Wod Dano bino i lobo pa Rwot pa en.” Matayo 16:21-28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Macek, ci kun ki bot cik me nyutu macek, lok madit loyo weng ma Yesu owaco bot lami pa En ikom candruok me misalaba, en ni gubed kawo misalaba pa gi keken, ka gi yero me lubo Konye. Sister White owaco maber ni misalaba bende en aye kiech. Kiech ki misalaba obedo alama me dwaro pa ngat keken, ki gin weng tye piny i tiyo kakare me dwaro. Teko ma kumi ot pa Lubanga en dii matin ma kikwanyo kwo, ki kiketo i wi “otuk”. Dii matin ma kikwanyo kwo obedo alama me gengo ring ma piny i misalaba, ki “otuk” ma ring ma otho kiketo iye, en dwaro. Khristo omiyo rek me conyo kun kare weng ocako dwaro pa En gi keto piny ibot dwaro pa Laco pa En; ci pi tic man otyeko, obelle piny i kom me rwot ki Laco pa En. Alama me conyo en dii matin ma kikwanyo kwo ma kiketo i wi “otuk”. Gin weng magi tye kakare kube ki jo ma ki nyutu calo Pita.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Bot Philadelphia, ma gityeko nyutu ki dwat pa Exeter, kiwaco ni:

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

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

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

En ma oloyo calo ma Kristo oloyo, obi nongo nying manyen, calo ma Simon Barjonah onongo onwongo nying manyen; kede obi bedo opir i Ekaalu pa Lubanga, calo ma Kristo en Lut ma kiguro kede kiwongo i opir i Ekaalu pa Lubanga. Ka oloyo calo ma Kristo oloyo, bende obi bedo i kom madit i polo, calo ma Kristo.

Unto Laodicea, represented by the Watertown tent, it is stated:

Bot Laodicea, ma ki nyutu kwede tenti me Watertown, kikwaco ni:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Nen, an atye i wang ot, katek. Ka ngat mo winyo dwon na, ka oyabo wang ot, abi donyo bot en, abicamo ki en, en bica camo ki an. Ngat ma oloyo, abi miyo ne obedo ki an i kom pa rwot na; macalo ka an bene aloyo, ka abedo ki Woro na i kom pa rwot pa Woro na. Ngat ma tye ki it, obed winyo gin ma Roho Maleng waco bot kanisa. Revelation 3:20-22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Adiera me agiki ma Yesu owaco bot latic pa Yesu, ka ocako nyuto lacer pa msalaba, obedo adiera ni dano myero giloyo calo kit ma en omiyo lagam me loyo. Dano myero gicome ringgi, kacel ki mit pa cwiny ki tama, i msalaba. Ka man gityeko timo, gibedo i kabedo me polo.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Ka bene ka wa onongo otho i richo, omiyo wa ngima kacel ki Kristo, (pi ng’wono en kwero pa un); kendo oweyo wa malo kacel, kendo omiyo wa bedo kacel i kabedo me polo i Kristo Yesu. Efeso 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Bang otyeko nyutu adiera pa keto i musalaba, i lwete pa dano keken, Simba pa dul pa Yuda omedo adiera mapat ma waco ikom nino me agiki.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Ber mene ma ngat omako, ka otyeko yudo lobo weng, ento opoto kwone kene? Onyo ngo ma ngat bimiyo pi kwone kene? Pien Wod ngat obi bino i dit pa Lacone ki malaika ne; ci dong obi miyo ngat acel acel rwate ki kit tic pa iye. Adada, awaco botwu ni, tye ngat mogo kany ma pe gibitem tho, nyaka gibineno Wod ngat obi bino i piny pa Rwotne. Matayo 16:26-28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Ka Layen pa dul me Yuda oyabo woko lok pa Kwac me Oturo i kare me tyeko pa keto cing pi jo 144,000, gubed tye gin acel ma pe gibiro tho. En ka kacan owaco maber piny bot jo 144,000, jo pa En me kare agiki ma pe gibiro temo me tho. Enoni, nino abicel inyim cito ne i Caesarea Philippi, Layen pa dul me Yuda oyabo woko adiera ma ne me medo twero i jopuonj pa En pi peko ma obino me Salaba, ento mapek tutwal, owaco ikom cik me Sande ma tye anyim dong obino.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Ci bang ceng abicel ki acel, Yesu omako Pita, Yakobo, ki Yohana owadgi, okelo gin i got madito keken. Ci oloko kitone i wanggi; wange omere calo ceng, lepe bene oyela calo ler. Eyo, nonenogi Mose ki Elija, ka gikwaco waco kode. Pita oyar, owaco bot Yesu ni, Rwot, ber wa bedo kany; ka i mito, wek wacwe kany dwat adek: acel pi in, acel pi Mose, acel bende pi Elija. Pud tye ka owaco, eyo, kongo ma ler obeco-gi; ci eyo, dwol oaa ki i kongo, owaco ni, Man en Wuoda ma an ahero mapol; i iye an ayero maber: winjuru en. Ka jopuonj owinjo, giketo wi-gi piny, giluoro mapol. Yesu obino, olwoko-gi lwete, owaco ni, Cunguru; pe mubed ki luoro. Ka giyweyo wanggi malo, gioneno ngat mo pe, Yesu kende keken. Ka gicen cweyo ki got, Yesu ogubo-gi, owaco ni, Pe uwaco bot ngat mo pi gin ma uneno, nyaka ka Wuod Dano osechier dok koa bot jo otho. Jopuonj pa en openjo en, gicayo ni, Pingo ento lami coc waco ni Elija myero obino mokwongo? Yesu oyar, owaco botgi ni, Adier, Elija bi bino mokwongo, obi dwoko gin weng bot kitgi. Ento an awaco botu ni, Elija dong obino, ento pe gine en, gi timo bot en gin weng ma gimitone; kamano bende Wuod Dano binen kwo peko i lwakgi. Ci jopuonj gineno ni, owaco botgi pi Yohana Batisita.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

I gin me lok man, Lej me dul Judah tye ka yabo ada ma keto lanyut bot alufu mia acel piero angwen ki angwen, tutwal mapat ki giko me temo, pien “cawa tye piny.” En ki acaki onyutu peko me musalaba, kede oyaro tuk man calo gony ma poyo piny bot dul aryo: dul acel ma bigijuko timo ki cwinye i lwenyo ringre i musalaba, ki dul acel ma bigiluwo por pa Kricito. Pinyo, onyunegi ni gitye ka yaro dul ma ogiko i lok me piny, kun bitye dano ma bigibedo ki kwo kacako ki kare me yabo lanyut ma otime i ceng apar acel me dwe September, i mwaka 2001, nyaka dwogo pa En.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Dong En onyutu cing me neno pa bedo mamegi ma kiketo lam madwong iye, ki kwede obedo Mose ki Elija. Lok me keto kite ma kiyaro woko obedo Yaro pa Yesu Kristo, ma rwate ki Mose ki Elija, kede lok eno ocako kiyaro i Julai 2023, ka lami-angic aryo me Buk me Yaro chapta apar acel, ma gin Mose ki Elija, kityeko kicweyo gi, rek ki rek, cal ma gicwalo me keto kite pa jo 144,000. Ka latici adek oneo cing me neno kede owinyo dwone pa Lubanga, “gibire piny i wangegi, gi obedo ki lworo madwong. Yesu obino opungo gi, owaco ni, Malo, pe i bwogo.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Neno ma jopwony adek oneno nyutu neno pa dwong pa Kristo i kare mag agiki, ka dong en neno acel keken ma Daniel oneno i chapta apar.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> An Daniel keken oneno lating’o: pien jo ma obedo kacel ki an pe oneno lating’o; ento lworo madit ocako gi, omiyo gi obalo wek gikonye pire kene. Eyo an odong keken, ki oneno lating’o madit man, ki teko pe odong i an: pien ber mamega obalo pire kene i kwer, ki pe onongo odong teko i an. Ento owinyo an dwon lokne: ka owinyo dwon lokne, dong aturo matek i wang an, ki wang an oyiko piny. Ka nen, lwete oketo i an, ma omiyo abedo i ngwec ki i lara me lwete. En owaco bot an ni, O Daniel, dano ma gicayo madit, puro lok ma akwaco bot in, ki idong maber: pien ibot in aye dong kicwalo an. Ka otyeko waco lok man bot an, an obedo ka acuke. Eno owaco bot an ni, Pe ibwany, Daniel: pien ki nino acel ma iketi cwinyi me ngeyo, ki me ipoko piny ibot Lubanga mamegi, lok mamegi owinye, ki abino pi lok mamegi. Daniel 10:7-12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Neno me loko kit ma i Matayo 17, obedo neno me ‘looking-glass’ ma i Daniel 10, ma otime ka luny me Ezekieli, ma ogweng ki pe tye kwo, odwogo i kwo. Neno en, ki lok ma rwate kwede, cwalo pire tek dul aryo pa joworo Lubanga: acel i tent pa Exeter, ki acel mukene i tent pa Watertown; gin ma Jeremaya lwako “lwak pa jo yubu,” ki ma Joni lwako “sinagogu pa Satan.” Calo kit bedo pa neno i yabo pa Daniel, kamano keken, “ka jopwony owinyo ne, gi oboto piny i wanggi, gi obwogo matek. Yesu obino orwako gi, owaco ni, Muny, pe i bwogo.” Neno eno ne me winyo ki me neno i gin aryo weng, ki ne okelo bwogo i gin aryo weng. “Rwako” ma rwate ne mite me medo cwiny i yabo aryo weng.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.”

Neno ma ginone i cawa ma Yesu oloko kitne, obedo nyutu, i kom gin mukene mapol, ni Lok pa Lubanga pe matwal obedo bur; pien i Pot 16 me Matayo, i lok me agiki, Yesu owaco ni, “I kany tye jo mukene ma tye ka cano, ma pe gitem tho, nyaka gineno Wod Dano ka bino i piny ne.” Cawa ma Yesu oloko kitne obedo nyutu me bino pa “Wod Dano” i piny ne.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> Mose i got ma Yesu oloko kite, obedo lami adwogi pi lonyo pa Kristo i kom richo ki tho. En onongo nyutu cal pa gi ma bin oa ki i yam i dwogo ki tho pa jo atir. Elija, ma kikwayo iye i polo labongo oneno tho, onongo nyutu cal pa gi ma bine bedo tye i piny i ka dwogo me aryo pa Kristo, ki pa gi ma kiboloko, ‘i kare matin, i kido me wang, i ogeng pa agiki;’ ka ‘ma bino tho myero oketo i wie kit me pe tho,’ ki ‘ma kobalo myero oketo i wie kit me pe kobalo.’ 1 Corinthians 15:51-53. Yesu ocweyo iye mer pa polo, calo obinene ka obino ‘me aryo labongo richo, pi waro.’ Pien obino ‘i cwec pa Wuume ki malaika maleng.’ Hebrews 9:28; Mark 8:38. Coo ma Yesu omiyo bot jokwano dong otime. I goto, pinyruoth me cwec ma bino onyunyo i kit matin—Kristo Rwot, Mose cal pa jo maleng ma odwogo ki i tho, ki Elija pa gi ma kikwayo gi i polo. The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Ada me keto cing tye ki meno: jo 144,000 gin jo ma i Apokarip chapta 7, ma pe githo, ki gin calo Eliya; ki jo mapol tutwal ma i Apokarip chapta 7 gin ma calo Mose, ma githo. Dul acel gikwayo ki dwon ma acel pa Apokarip chapta 18, ento dul aryo gikwayo ki dwon ma aryo pa Apokarip chapta 18.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Bang goyo cing, Yesu omiyo cike mapol bot latic pa en ka owaco ni, “Pe uwaci bot ngat mo neno man, nyaka Wod pa Dano dok ocake ki tho.” Neno pa lok me odoko kit, ma obedo neno me kaca me neno, kacel ki neno pa Isaia i lutec abicel, ki neno pa Paulo ka onongo obedo i polo me adek, kede neno pa Ezekieli ikom yingo i iye yingo, giketo cal iye ki Leone pa dul me Yuda nyaka dok ocako Kirisito ki tho.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Dwogo ki i tho pa Kristo en alama me dwogo ki i tho pa lajogi aryo ma tye ki Kristo i neno meno pire keni, ci gi onongo bi dwogo ki i tho i Dulyo me 2023. I kare meno, lok ma kikunge bi yabu bot lajogi aryo ma i Revelation apar acel kede bot dul aryo pa joma gitye gi yie, ci bi kete i konteksti pa neno me miror pa glori pa Kristo i agiki pa piny.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Lok me keto cim bino too bedo i kume pa ves adek me acaki i chapta acel pa Buk me Fweny, kun rop me miyo lok, ma nyutu kelo kacel kit pa Lubanga ki kit pa dano, kiketo piny i yore me kacako-kacako kit ma lok me keto cim kicwalo ne bot jo ma twero bedo i tung jo 144,000.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the divine Father, to the divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Kit me timo kacok-kacok onongo en: ki Wuoro, ci bot Wod, ci bot Malaika Gabriel, ci bot Yohana, ci bot kanisa. Ki Wuoro ma obedo Jwok, ci i Wod ma obedo Jwok ki Dano, ci i malaika ma pe ocoto (Gabriel), ci i dano ma ocoto (Yohana), ci i kanisa ma tye i Asia (lobo). Yore abic magi kiyero gi maber i acaki me lok ma acel ikom ‘Nyutu pa Yesu Kiristo’; cayo yoo mo keken en cayo gi weng.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Kakare ki manyiso ma mano, jopuonjre ne openyo Yesu: “Pi ngo ma omiyo jandiko waco ni myero Elija obi mokwongo?” Yesu nodwoko gi, owaco botgi ni, “Elija, adieri, obi mokwongo, kendo obidwoko gin weng dok i kitgi. Ento an awaco botwu ni, Elija obino dong, ento pe gi ng’eyo en, to gityeko timo iye gin weng ma gicimo. Kamano bende, Wod Dano bito yudo tek ki lwakgi.” Eka jopuonjre nongenyo ni en owaco botgi pi Yohana Batisita.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third Woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Tic me janabi pa Yohana Mubatisa ki John the Revelator obedo but me lok me keto lacin, kede jo ma tye i Watertown tent ma giyero weko lok pa Samuel Snow, gicoyo jo ma pe gi mito yie ni Rwot aye yero jo ma o mito yero. Dwon ma oyere i 1989, ma ocwalo lok ne me acaki i higa 220 bang 1776, i 1996, ma obedo watchman ma nongeyo ni Woe ma adek o aa i 11 September, 2001, ma onyutu lok me richo i 18 July, 2020, obedo but me lok me keto lacin, kede tic ne gicoyo ki Yohana Mubatisa.

We shall continue this study in the next article.

Wabimedo kwano man i coc ma bino.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> Aneno dul ma gitye kigwoko maber, ki bedo tek, pe giyabo jo ma bi yubu yie ma kitero maber pa dul. Lubanga oneno gi ki yebo maber. Onyene an yore adek—lok pa malaika me acel, me aryo, ki me adek. Malaika ma obedo kawot an owaco ni, “Kwo marac obedo bot en ma bi kwanyo poto onyo bi yubu ting me lok man. Ngec atir me lok man tye ber madit tutwal. Gamo pa cwinyo tye kagamo bot kit ma giyabo kwede.” Doki gikel an me dwogo ikom lok man, ki aneno kit ma jo pa Lubanga ginongo pwony pa gitye kwede ki rwe madit. Ginongo ne kidwogo ikom peko mapol ki lweny matek tutwal. Lubanga odonyogi kacel kacel, nyaka otero gi i kabedo ma tek tutwal, mape twero yubu. Aneno jo acel acel ocake ceti bot kabedo, ki gitemo twolo ne. Jo mogo, ki loyo cwiny, guceto con i iye. Jo mukene ocako nwongo bal i twolo ne. Ginwongo ni kiketo yubo manyen, ki kabedo bino bedo maber loyo, ki jo bino loyo cwiny mapol loyo. Jo mogo guwuoko bot kabedo me temne, ki gicalo ni kitero ne marac. Ento aneno ni pene weng gubedo tek i kabedo, ki ginwongo jo ma guwuoko woko wek gibar baro; pien Lubanga en Ladwong me tedo, ki gi tye ka lwenyo ikom en. Giyabo dwoko tic maleng pa Lubanga, ma odonyogi oko i kabedo ma tek, ki ki rwate gigolo wange gi i polo, ki ki dwong madit giyalo Lubanga. Man ocako cwiny pa jo mogo ma gubaro ki giywoko woko bot kabedo, ki gi, ki cwiny ma opwo, dok guceto i iye.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Kinyuti an dok i yubu pa donyo ma acel pa Kristo. Kicweno Yohana i Lamo ki Teko pa Elija me timo yo pirek pi Yesu. Gin ma kegiweyo woko raa ma Yohana omiyo pe ginyutu ber ki lok me kwed pa Yesu. Obedo ni giporo bot kwena ma o waco cen pi biyo pa Iye, omiyo gicoke i kabedo ma pe romo dwogo nongo raa ma tek loyo ni En obedo Mesia. Setani odugi, gin ma kegiweyo kwena pa Yohana, me okwanyo gi dok madrac, me giyeyo woko ki giket Kristo i calaba. I timo man gicongegi i kabedo ma pe romo nongo kica i cawa me Pentekoti, ma onongo okwediogi yo me donyo i Kacung me polo. Par me Tempul oyabore i tung aryo, ma onenyo ni lacer pa Yudaya ki cikgi me rito dong pe kigeno. Lacer Madito ocweyo ki ogamo, ki Lamo Maleng’ ma oboro piny i cawa me Pentekoti, owoto wice pa latic ki i Kacung me piny odoko i Kacung me polo, kama Yesu odonyo kwede remo pa Iye keken, me yabo bot latic pa Iye ber pa lacer pa Iye. Ento Yudaya gubedo i obur ma opong. Gulek woko lec weng ma onongo gibedogo kwede i poro me waro, ki dok gineno i lacer ki mii pa gi ma pe romo konyo. Kacung me polo oketo kabedo pa Kacung me piny, ento pe gineno loko man. Omio pe ginyutu ber ki tet pa Kristo i Kabedo Maleng’.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> Jo mapol neno ki leri matek kit ma Juu Yudaya oweyo Kiristo kede gopobo ne i lacar; kede ka gicoyo gin matime pa kwer ma pe rom ma gikwero pire marac, gicenyo ni gihero ne, ki pe gubedo gidenyone calo Petere otimo, onyo gupobo ne i lacar calo Juu Yudaya. Ento Lubanga, ma kineno cwiny pa dano weng, oketo hera ma giyaro ni gite i Yesu i tem. Polo weng odoko neno ki cwiny madit kun giywayo ngec pa malak me acel. Ento jo mapol ma giyaro ni gite hero Yesu, kede ma giywoto lya ka gicoyo lok me lacar, gicoo ngec maber me bino ne. Kama obedo me ywayo ngec con ki gam cwinyno, giyaro ni obedo bwola. Gigwer jo ma gihero oneno ne, ki gikwanyo gi ki kanisa. Joma okano ngec pa malak me acel pe giromo nywako rwom i ngec me aryo; pe bene ginywako rwom i dwon me odii, ma omiyo giyubu wek gidony, ki Yesu, kun geno, i Kabedo Maleng Madit me Gweng pa Polo. Ki pi kano ngec aryo ma con, giweko par cwinya gi odoko otur, kono pe gineno lela mo i ngec pa malak me adek, ma nyuto yo me donyo i Kabedo Maleng. An aneno ni, calo Juu Yudaya gopobo Yesu i lacar, kanisa ma i nying kende gopobo ngec magi; omiyo pe gitye ki ngec me yo me donyo i Kabedo Maleng, ki pe ginywako rwom i tero kony pa Yesu ma tye kany. Calo Juu Yudaya, ma gimi rwatte ma pe tye ki rwom, gin bene gimiyo lamo ma pe tye ki rwom bot kidwe ma Yesu otyeko weyo; ki Satan, ka oromo ki bwola, okor kit me lamo, ki odwogo cwinya pa jo ma giyaro ni gin Kricitiani bot iye, katic ki teko ne, ki alama ne, kede tim me cing ma bwola, wek oguro gi i wong ne. Jo mogo odenyo gi i yo acel, jo mogo i yo mukene. Obedo ki bwola mapol, ma otyeko temo cwinya mapol. Jo mogo neno ki leri matek i bwola acel, ento giywayo oyot mukene. Satan odenyo jo mogo ki Spiritualism. Obino bene calo malak me lela, ki opoyo teko ne i piny kun yubu marac. Kanisa rwatec, ki gicwako ni Lubanga tye katic maber matek pi gi, ento obedo tic pa ruh mukene. Rwatec en obi peke woko, ka otweyo piny ki kanisa i kit marac maloyo ma con.

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> Aneno ni Lubanga tye ki lutino ma atir i tung Adventist pa nying keken kacel ki kanisa ma ocako woko; mapwod pe ki poko woko cobo me Lubanga, latic me lamo kede dano gibi kwanyo woko ki kanisa magi, kede gibigamo adwogi ki cwinya ma yot. Setani ngeyo man; mapwod pe ki miyo waco madwong me Malaika ma adek, oyeyo cwiny i dul me lamo magi, me ka joma okwero adwogi opare ni Lubanga tye ki gi. Omito bwogo jo atir, kede mi gi paro ni Lubanga pud tye timo tic pi kanisa. Ento mera biyar, kede jo atir weng bi weko kanisa ma ocako woko, kede gibicungo ki joma oremo. Early Writings, 258-261.

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