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

Buk pa Daniel - Namba 184

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Sabat ki Bedo i Ring: Kidi me Yar pa Yor me Keto Gim pa Millerite

Author

Jeff Pippenger

Published

April 14, 2024

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The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Tem ma agiki pi kare me jo Millerite, ma pe giloyo yore me tem, ocako i mwaka 1856, ki bino pa can ma omedo i kom ‘kare abicel aryo’ i Levitiko 26. I mwaka 1856 dok i 1863, lok pa Laodicea oketo cal i kare ma agiki i kare ma ocako ki bino pa malaika ma adek i ceng 22 me October, 1844. Kare meno otito ki nyig coc 13 dok 15 i chapta 11 pa Daniel.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Kare me cawa meno ki nyutu pe keken ki lok magi, ento bende ki kit ma obedo con ma otimo tyeko lok magi, kede bende ki lami pa kabedo me piny pa Panium, ma bikwongo kede “Caesarea Philippi.” Krisito odonyo i Caesarea Philippi ki bedo ceke, mapud obino ngol; kendo ngol nyutu cik me Sande, ma kitamo i apar abicel. I October 22, 1844 Leun me dul me Yuda onyutu pwonye me Sabat i kit ma tutwal. I agiki me temo meno, En okelo medo me ngec ikom “kare abiro”; kendo “kare abiro” me Levitiko 26 obedo pwonye me Sabat. En obedo cik me Sabat pa piny me yweyo tic, ma rwate atir ki cik me Sabat pa dano me yweyo tic. Lok me poro me cawa me 2520 higa, kede me 2300 higa, gigi aryo ogiko i October 22, 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Kar agiki me yore me temo, ki 1856 dok i 1863, obedo nyuto madit loyo me Sabat, ma kityeko keto i kit mapat i cako me yore me keto cing ki me temo. Tari ma tyeko me lok ma 13 dok i 15 i Daniel apar acel goyo calo kare me temo, ikare eno cing pa Lubanga kiketo i wi jo 144,000 pi kare weng. I tari meno, lati aryo ma i buk Ezekiel kigamo kacel. Gamo pa lati aryo goyo cal me kaco kacel pa kit pa Lubanga ki kit pa dano, ki pwonye ma yweyo cal i kit mapat i tari meno obedo pwonye me obedo dano.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the divine Son of God, who had taken upon Himself human flesh, and in so doing became the son of man.

Pien pi gin man, ka Petero i Kesarea Filipi ogamo ni Kirisito en Wod Lubanga, ne tye kagamo ni, calo Wod Lubanga, Kirisito onyutu kit pa iye aryo: bedo Wod Lubanga ma i kit pa Lubanga, ka bene oketo ring pa dano ikom iye, ci kamano obedo Wod Dano.

> “As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” Desire of Ages, 507.

> Ka jopuonj pa Kristo gitye manyo lam me lanabi ma giyero Kristo, gikelo gi i bedo kacel ki Lubanga, kede gicako ngeyo ikom En ma ocito i polo me tyeko tic ma ocako i piny. Gineyo ada ni iye obedo ngec ma pe dano mo keken, ka pe ki kony pa Lubanga, romo opoyo ne. Gin mito kony pa En ma rwodi, lanabi, kacel ki dano maleng giwaco dong ni obino. Ki rweny, gikwano dok gikwano coc me lanabi ma giyero kit pa En ki tic pa En. En aye peya ni gi opoyo maber coc me lanabi! En aye peya ni gitye macek me cwalo i cwinya adiera madit ma giyero Kristo! Ka ginenone i kit me pong cwiny pa En, ka otye ka wot calo dano i tung dano, pe ginenyo misteri pa bedo dano pa En, kit aryo pa kit pa En. Yen-gi onongo kigogo, pien pe ginenyo ducu Lubanga i kom dano. Ento bang’ ma Roho Maleng ocweyo wicgi, en aye madwong ni ginen dok neno ne, kede me keto gi i tung ti pa En!

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the Seventh Trumpet which identifies when the mystery of God was to be finished.

22 October 1844 nyo i 1863 obedo kare me goyo alama pi jo 144,000. Kare en ocako ki nyutu Sabat calo adiera ma pire tek i iye adiera mapol ma ki yabo woko ikare me goyo alama. Kare en bene ocako ki goyo tarumbeta me abiro, ma nyutu cawa ma siri pa Lubanga myero otiek.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ento i cawa me dwon pa malaika me abic aryo, ka obedo cako ogolo dwon, myero myeo pa Lubanga obed otyeko, macalo kaka osewaco bot laticne, jonabi. Revelation 10:7.

The seventh angel is also the third Woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Lacar me abicel aryo en bende Kwer me adek, pien keto cungu tye ka time i kare me gin ma lweny pa Islam tye ka time. Ka Millerite Adventism obedo gi tung maleng i kare ma oceto i nyuma pa ceng 22 me October 1844, Islam ma kityeko gengo i ceng 11 me August 1840 onwongo kiweyo woko.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> Ka Jo Adventist, inge pi kweko cwiny madit i 1844, onongo gimako yiegi matek ka gikwongo woto kacel i timo pa Lubanga ma oyabo, kinongo kwena pa Malaika adek, ki i teko pa Ro Maleng giyubu ne bot piny weng, onongo gineno konyo pa Lubanga; Rwot onongo otimo matek kwede temo gi; tic onongo otyeko; ki Khristo onongo obino con me kawo jogi i pyemgi. Ento i kare me kweyo yie ki pe ngec ma orwenyo kweko cwiny, jo ma geno obino mapol onongo giweyo yiegi. Kamano, tic onongo gigeno, kacel piny onongo otye i nino. Ka Jo Adventist weng onongo gibedo kacel i cik pa Lubanga ki yie pa Yesu, rek wa onongo obed mapat tutwal! Evangelism, 695.

On October 22, 1844 the Seventh Trumpet began to sound and the Jubilee Trumpet also began to sound.

I October 22, 1844, dwon pa Otogo ma namba 7 ocako, ki dwon pa Otogo pa Jubili bene ocako.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

> Kacel, in ibicoyo pi in sabati me higa 7, higa 7 idwoko ki higa 7; kare me sabati me higa ma 7 obibedo pi in higa 49. Eka in ibitute bunde me Yubili i nino me 10 me dwe me 7; i Nino me Kwero ubimiyo bunde otut i piny wunu weng. Kacel, ubikwero higa me 50, kacel ubicwalo dwon me kweyo i piny weng bot joma obedo iye weng: obi bedo Yubili bot wunu; ubidwogo dano keken i lobo pa ne, kacel ubidwogo dano keken i ot pa ne. Levitiko 25:8-10.

When the sealing time of the one hundred and forty-four thousand begins there is a Trumpet that identifies that the warfare accomplished by Islam has arrived, and a Trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His divinity for eternity. Line upon line, those two Trumpets are one Trumpet, for the Jubilee Trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the Seventh Trumpet of the third Woe is sounded. The doctrine that represented both Trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Cawa me keto kite bot 144,000 ka cako, tye turumpet acel ma nyutu ni lweny ma Islam otyeko timo obino, ki turumpet mukato ma nyuto awoto bot jo ma obedo lacere pa richo. Turumpet acel nyutu ture me woko, ki turumpet mukato nyutu tem me iye pa jo pa kica me kare agiki. Lacer-gi kiweyo woko ka kit dano-gi okube ki kit pa En ma Lubanga pi kare matwal. Rek ki rek, turumpet aryo-gi gin turumpet acel keken, pien turumpet pa Yubili kigoyo keken i Nino me Kelo Kica, ci Nino me Kelo Kica cako ka turumpet me abiro pa Kwer adek kigoyo. Poko ma nyutu turumpet aryo i dul me Millerite ne obedo can pa Sabat. Can ma nyutu turumpet aryo i kare me agiki magi obedo poko me donjo i ring dano. Rek ki rek, Sabat ki poko me donjo i ring dano gin poko acel keken.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Waco yie pa Petero onyuto Mesiya, ki bende onyuto Wod pa Lubanga. Mesiya en Wod pa Lubanga. Mesiya en Lacweyo ma Sabiti tiyo calo rwate pa en.

> “Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

> Paulo pe onongo oneno Kristo ka en onongo otye i piny. Nono onongo owinyo ikom en ki tic pa en, ento pe onongo oyie ni Mesiya ma kigamo, en ma ocweyo lobo weng, lamiyo jami maber weng, bi onen i piny macalo dano keken. Pire tek ki i Kwo pa Paulo, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the son of man. The Son of God represents the incarnation.

Sabato nyutu Latic me yubu, ci Latic me yubu obedo Kristo ma Petero onongo nyuto. Wod Lubanga, ma Petero onongo nyuto, en aye ma omako ring dano me bedo Wod Dano. Wod Lubanga tye cal me cako bedo i ring dano.

> “Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

> Kristo okelo laco ki dako twero me loyo. Obin i piny man i kit pa ngat, me bedo laco i tung dano. Oketo i wi ne peko ki bal pa kit pa ngat, me temo ki roto. I kit pa ngat ne, obedo rwate ki kit pa Lubanga. I keto iye i ringo pa ngat ne, onwongo i kit manyen nying “Wod Lubanga.” Lacar pa Lubanga owaco bot Mariya ni, “Twero pa Lubanga ma Malo Loyo obicemo i wi in; pien bene, gin maler ma bonywol ki in biconye nying ‘Wod Lubanga’” (Luka 1:35). Kun obedo Wod pa ngat, otyeko bedo Wod Lubanga i kit manyen. Kamano, otye i piny wa—Wod Lubanga, ento ki nywolne obedo rwate kwede kwo pa dano. Selected Messages, buk 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

I Caesarea Filippi, poko me aryo ma Peter opoko onwongo nyutu jo 144,000, ma ngeyo ni Yesu en Kiristo, Wod Lubanga, kede cik me Sabat ma kinyutu i 1844, kede cik me bedo i rwate pa dano ma kiyero i cawa me agiki. Ler pa adwogi man ma me aryo oyabe i cako kede i tyeko me kare me keto cing, calo kit ma gin mukato me keto cing onwongo nyutu ki i October 22, 1844 dok obino i 1863, kede gin mukato me dwon aryo pa lapi apar aboro me Buk me Rweny.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrives as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrives, He leads His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the Trumpet, some refuse to hear.

I rek me Millerite me yore me keto lacim, kede i rek me poropheti me keto lacim i Revelation apar aboro, tye tem i agiki atir me kare, kany kit acel miyo onen calo nyiri ma pe tye ki ngwec, macalo kit ma otime ki mwaka 1856 dok i 1863; ki kit mukene miyo onen calo nyiri ma tye ki ngwec, ki Dwe me July 2023 dok i Cik me Sunday ma bino cok coki. Kare ma agiki me tem bene dwoko acaki me kare. Malaika acel keken ma opobo i ceng 11 me September, 2001, obino macalo Michael me yabo jo ma otho i kwo i 2023—mogo i kwo ma pe giko, ki mogo i tho ma pe giko. Ka obino, omiyo jo ne dwogo i twon. Mogo kwero woto i yore ma macon, mogo bene woto i yore ma macon. Mogo winyo ki pore ki dwon me odwil, mogo kwero winyo.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ma Ladit owaco ni: Un bed i yoo, ki inen, ki penjo pi yoo macon—ange tye yoo maber—ki wot iye, ki ubino nongo kuc pi cwinya wunu. Ento gin owaco ni, “Pe wabino wot iye.” Bene an aketo luyote i tung wunu, waco ni, “Winji dwon apila.” Ento gin owaco ni, “Pe wabino winji.” Yeremia 6:16, 17.

The message represented by the Trumpet which the watchmen blows is twofold. It is the Seventh Trumpet of Islam and the Jubilee Trumpet of deliverance. It is the message of the combination of divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Lok ma Tarampet ma latic me wang kwero tye ka nyutu, obedo me aryo. En obedo Tarampet me namba 7 me Islam ki Tarampet me Yubili me golo woko. En obedo lok me medo kacel kit pa Lubanga ki kit pa dano, ma kityeko timone ki misteri me bedo pa Lubanga i kit dano, ki ma cweyo kica ma kityeko yabu pi Muhuri pa Lubanga, ma obedo Sabat. Lok, tic, ki kit ma rwate kwede pa kare me agiki me cwalo Muhuri ma ocake i July 2023, 22 mwaka pi anyim 2001, gin ki nyutu calo i ves 13 ki 15 me Daniel chapta 11, ki i limo pa Kristo i Caesarea Philippi i Matayo chapta 16.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

I lok me pwonyo pa nyiri apar, nyiri weng onino i cawa me kuro. Yesu owaco bot jopwonye ne ni Lazarus onino.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

> Gin man en owaco; ci bang’o owaco botgi ni, “Osiep wa Lazarus nindo; ento an abino mondo agol ne ki nindo.” Ci latici pa iye owaco ni, “Rwot, ka onindo, obedo maber.” Ento Yesu ne owaco pi tho pa iye; to gi ne giparo ni ne owaco pi bedo kun nindo. Ci Yesu owaco botgi maler kare ni, “Lazarus otho.” Yohana 11:10-14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

I agiki me ceng 21, Daniel oneno neno, ci otye i nino mapek.

> 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. Daniel 10:7–9.

> Ento an Daniel keken ne aneno lamal; pien dano ma ne obedo ki an pe gineno lamal; ento lworo madit obuyo gi, omiyo giloro me gobo pire kene. Omiyo ne atye keken, ki aneno lamal man madit, ki twero mo pe ocake i an; pien ber pa an orwoko i peko i an, ki twero mo pe ocake i an. Ento ne awinyo dwon pa lokne; ka ne awinyo dwon pa lokne, kon ne abedo i nindo matek i wi an, ki wi an tero bot piny. Daniel 10:7-9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Jo ma jwoko adwogi aryo i Buk me Kwero kapita apar acel gi otho i yo pi ceng adek ki abicel, ki cogo pa otho pa Ezekiel ne obedo i dogola. I July 18, 2020 kare me bedo ka anyim me tho me cwiny ki nino oketo i wi viijin me yub pa malak ma adek. Higa adek lacen, ocako yo me loyo nino ki yubo jo pa Lubanga me ceng agiki, me gitii calo bendera ne ki lwak ma tek tutwal. Malak ma oboro piny i July 18, 2020 okweyo cing pa adwogi acel, calo kit ma malak timo kare keken ka gibero piny.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Gin atir ma oyabo en aye tuk pa kare me kuro ki keco-cwiny me acel. Kon jo pa Lubanga me kare me agiki gi ocwere piny; ki ka yore me yabo wanggi obino i gin ma otime con, myero gi ngeno ki cwalo ni gi ocwere con, ki ni gitye i kare me kuro. Kon ki ocwalo malaika mapol, onyo lok mapol, me medo rwom pa lok pa kare me kuro.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> I cokcok pa agiki pa lok pa malak aryo, aneno leca madit ma obino ki i polo, ma ocweyo i wi jo pa Lubanga. Gwang pa leca man nen ler calo cing. Kacce, awinyo dwogi pa jomalak giyabo, ‘Nen, Lawota obino; wuturu woko me mede ki En!’

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

> Man obedo kwac me otum, ma obedo me miyo teko i lok pa malaika me aryo. Malaika kigolo gi ki polo me yiki jo maleng pa Lubanga ma cwinygi obur, ki me kete gi pi tic madwong ma tye anyimgi. Jo ma twero gi ki ngec loyo pe gin obedo gin ma nongo lok man con. Malaika kigolo gi bot jo ma yot i cwiny, ma bedo gi dwoko cwiny bot Lubanga, kiconye gi me yubi kwac ni, ‘Di, Laco me nyom bino; wuot woko umuke bot En!’ Jo ma kimiyo gi kwac man gi luwo mede, ki i teko pa Roho Maleng gicoyo lok man ki dwon madwong, gi yiki owotia ma cwinygi obur. Tic man pe onongo obedo i loyo ki ngec pa ngat, ento i teko pa Lubanga; ki jo maleng pa En ma winyo kwac man pe gi twero me juko ne. Jo ma cwinygi maleng loyo gin ma nongo lok man con, ento jo ma con onongo gin ladit me tic gi obedo ma ocako lacen me nongo ne, ki me konyo yubi kwac ni, ‘Di, Laco me nyom bino; wuot woko umuke bot En!’

> “In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

> I but piny weng, matic omiyo i lok pa malaika ma aryo, kacel ki kweyo ne omol cwinya pa alufu mapol. Ocingo ki kabedo madit i kabedo madit, kede ki gweng i gweng, nyaka jo Lubanga ma tye kagamo gipuk weng. I kanisa mapol, pe gimi twero me waco lok ne, kacel ki lwak madwong pa jo ma gitye ki testimoni ma tye ngima gi weko kanisa magi ma opoto. Tic madwong otyeko kitimo ki kweyo me otum me ceng. Lok ne obedo me yaro cwiny, omiyo jo ma tye ki yie giyeny experiensi ma tye ngima pi gi keken. Gin onongo ngene ni pe gubed geno ikin gin acel ki acel. Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12 to 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Obino pa kwena me Kwac me Otur i poro nyuto cawa ma dul aryo pa nyako ginyutu ni tye ki mo onyo pe. Jo me ngec tye ki mo; jo ma pe ki ngec pe tye ki mo. Poro en onongo otimre ki tic pa Samuel Snow i lok me cawa pa Millerite, ci i tic en kwena ma Snow owaco onongo oyubore calo ma kinyuto iye i coc mamegi ma gicoyo i kit me coyo pa Millerite i kare en. Epi, ka obino i cok me kambi i Exeter, ma ki nino 12 dok i 17 me dwe me August, 1844, kare bende ki nyuto ne ma me agiki omiyo jo ma onongo tye i cok gucego ki i cok kede gipobo kwena.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Tye “kare acel” ma i iye ma kwena me “Ywak me Otum” dong ocokore weng maber; ki i kare eno, kaka “poto” waco, “loro me kare me temo” olore bot nyako apar ma pe ocako ki laco. “‘Kare acel’ meno onongo bene i con tye ‘kare’ mo ma i iye kwena tye ka yeko.” Ki dwe me July, 2023, kwena me “Ywak me Otum” tye ka yeko; ki pe calo “otuk me Millerite,” kwena dong ocwal i piny weng anyim “loro me kare me temo.” Ka “loro me kare me temo” olore i agiki me kube me Exeter, dong kwena ocwal i “but abut pa piny weng,” ki “kimiyo lamec i kom kwena pa lamedo me aryo, kede ywak eno oyeko cwiny pa jo mapol. Owoto ki bot kabedo madwong bot kabedo madwong, kede ki bot gweng bot gweng, nyo jo pa Lubanga ma tye ka kuro ocane weng keken.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

I kit ma kombedi i gin matime wa, lok ma cako waco i lwak i Dwe July 2023, kombedi dong tye i piny 120 i lobo weng, ki gin acoya ma nyutu yubo pa lok me Midnight Cry, tye i leb mapol loyo 60, ki gin acoya gin romo ki kwano onyo winyo.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ngec me nyuto pa Yesu Kristo, ma Lubanga omii ne, me anyuto bot laticene gin ma myero e cawa manok obino otime; ci ocwalo malaika ne me anyuto bot latic ne Yohana. En ma ocoyo lok pa Lubanga, kede lanyutu pa Yesu Kristo, kacel ki gin weng ma oneno. Opong kica en ma kwano, kede gin ma winyo lok pa poropheti man, kede gu gwoko gin ma kicoyo iye; pien cawa dong tye i cing. Revelation 1:1-3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Tic me yaro ler pa ngec man i gi coc otyeko i dwe abicel macok coki ki dano aryo.

> “Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> Ka gin ma twero konyo pe gicweyo i ngec pa lapok-tic megi, pe gibengeyo tic pa Lubanga ka kiwinyo yabi pa lacar ma adek ma ki dwon madwong. Ka ler ocake wot me miyo piny obedo ler, pe gubed bino i kony pa Rwot; ento gibed mito nyono tic pa En me rwate kwede yie megi ma wic matidi. Wek an awaco ni Rwot bityeko timo i tic man me agiki i kit ma omapire tek pe obedo calo yore ma gin otime kwede, kede i yo ma pe rwate kwede pango pa dano mo keken. Bibedo tye jo mo i tung wa ma kibed kare weng mito loyo tic pa Lubanga, me miyo cik kata diro mene ma bitimo, ka tic tye ka wot anyim i tungo pa lacar ma rwate kacel ki lacar ma adek i lamal ma bimii bot piny weng. Lubanga bityeko tic kwede yore ki kit me tic ma kibineno ni En tye ka teto tungo i cing pa En keken. Latici gubongo ki kit me yot ma En bityeko tic kwede me kelo piny ki tyeko tic pa En me kwec. Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Leona pa dul Juda kombedi okelo jo pa kare me agiki bot Daniel 11:13-15, ka yabo gin matime ma kiloro ki gin matime me 200 BC dok i 63 BC, kacel ki Matayo dul 16, kacel ki gin matime pa lim pa Kiristo i Caesarea Filipi. Poroc, kacel ki gin matime me tyeko gi, gicokke ki but me buk pa Daniel ma kigiko nyaka kare me agiki. Buk pa Daniel ki pa Yab obedo buk acel; ento i kare me agiki, piny manok mapwod pe kigiko kare me tem, giko pa Yab pa Yesu Kiristo kigiweyo, kacel ki Yab en tye ki but me Daniel ma rwate ki kare me agiki. Kare tye i tung lacen pi giko pa Exeter Camp Meeting.

> 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.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> کژاک، آن روزها می‌آیند، می‌گوید خداوند یهوه، که در زمین قحطی خواهم فرستاد؛ نه قحطیِ نان و نه تشنگیِ آب، بلکه قحطیِ شنیدنِ کلام‌های خداوند. و ایشان از دریا تا دریا سرگردان خواهند شد، و از شمال تا به شرق، این‌سو و آن‌سو خواهند دوید تا کلام خداوند را بجویند، اما آن را نخواهند یافت. در آن روز، دوشیزگانِ زیبا و جوانان از تشنگی بی‌حال خواهند شد. آنان که به گناهِ سامره سوگند می‌خورند و می‌گویند: ای دان، خدای تو زنده است؛ و: طریقِ بئرشبع زنده است؛ همانان فرو خواهند افتاد و دیگر هرگز برنخواهند خاست. عاموس 8:11–14.

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