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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Five

Buk pa Joel ki Kanisa pa Seventh-day Adventist me Laodicea - Dul abic

How Long? The Fifth Seal

Kare ping? Kido ma abic

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Ka “ler me cawa eni kimiyo,” dong “kikwano” onyo “kikwero.” Pyem ma kitimore ka ler kicono, en tic pa Lok maber ma pe kato, ma pe keken goyo cal i jo pa Lubanga, ento bene pyem me gono ki yuyo marac. Yore me tem ki pyem ma agiki ocako i 9/11, ka penyo me poropheti openyo, “tyen mane?” kede dwoko me poropheti en, “nyaka cik me Sunday.” Lwongo ma agiki pi alama me “tyen mane” ononge i cal ma abic i Buk me Adyere.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Ka otyeko yabo gaba ma abic, ne aneno i piny pa citala cwiny pa joo ma kigweyo pi lok pa Lubanga, ki pi cimo ma gi omako. Gi nyaro dwon madit, gi waco ni, “Iye nyen, A Rwot, maleng ki atir, pe i kato ki i yubu rem wa i joo ma bedo i piny?”

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Ci kityeko miyo gi weng acel acel gite ma otwol; kityeko waco botgi ni, myero gibed dang i kuc pi kare matidi, nyaka latic ma tye kwede gi kacel ki owete gi, ma bi nego macalo ka gi bene onegi, opong woko. Revelation 6:9-11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Pwony pa Jwii Maleng keto dwoko pa lapeny me “kare adii?” ma “cwinya pa gin ma kiketo gi i tho” openyo, i kare me anyim, ka gicweyo dul aryo pa jo ma ki tho gi pi twero me Papa. Man ocake i cik me Sunday, ci pi en Sista White nyutu Buk me Revelation kabedo apar aboro calo tyeko me dul aryo pa jo ma ki tho gi. Tye dwon aryo i lok abich me acaki; dwon me acel nyutu 9/11, ci dwon me aryo lwongo lacoo ki nyako woko ki Babilon i cik me Sunday. Sista White nyutu cal me “kare adii?” i “seal” me abich, ki rwate gi lok abich me acaki me Revelation kabedo apar aboro, me yaro kare ki 9/11 dok i cik me Sunday. Wii me lok pe tye ikom gweyo woko ki keto “seal” i jo pa Lubanga, ento tye ikom ribo pa twero me Papa pi kwanyo kwo pa jo ma ki tho gi i kare mukato con, ki jo ma ki tho gi ikare me tek pa cik me Sunday, ma gicweyo gi dul aryo pa jo ma ki tho gi pi twero me Papa.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> Ka giyabo sili me abich, Jaani ma oneno fweny oneno i piny me madabahu lwak ma giretho pi Lok pa Lubanga ki pi lagoro pa Yesu Kristo. Pire kede man obino gin ma kikobo i kapita apar aboro me Buk me Fweny, kun jo ma tye ki yie ma ber ki adier gikwongo woko ki Babilon. [Buk me Fweny 18:1-5, kiwaco woko.] Manuscript Releases, dul 20, pot 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

I but mukene ma en nyutu jo ma gubalo kwo i rwom me abic, ki dul me aryo me jo ma gubalo kwo ma obino, ma bi cweyo i pire tek me 'Sunday law', en owaco ni gine ma oneno 'bi bedo i kare me cawa ma bino.' Dwon aryo me Revelation apar aboro giyik 'kare me cawa ma bino.' Dwon me acel ocako i 9/11, ki dwon me aryo obedo i 'Sunday law'.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> ‘Ka oyabo muhuri ma abic, an neno i piny pa ot me lacar winye pa gin ma giguro pi Lok pa Lubanga, ki pi lami ma gikwoko; gi yabo ki dwon madwong’, gi waco ni, “Niningi kare, A Rwot, Maleng ki Atir, pingo pe ipoyo ki idogo remo wa bot gin ma tye bedo i piny?” Ki mii gi liba matut i ngat keken [Kicwalo ni gi macce ki maleng]; ki waco botgi ni, myero cweduru pi kare matin manok, nyaka luticgi bende ki owotgi, gin ma bi guro calo kit ma giguro, obed opong’.’ [Revelation 6:9-11]. Kany ni, jami ma kicenoni bot John pe gin ma tye kombedi, ento gin ma bi time i kare me anyim.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> Lok me Apokarifi 8:1-4 kikwano. Manuscript Releases, dul 20, pot 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Sister White okobo rwate me opong pa cako dul ma aryo pa jo ma gu otho pi yie i kare ma bino anyim; kede i lok mukene, otyeko cito Yabo 18:1–5, ma nyutu dwon acel i rek adek me acaki, ki dwon mukene i rek angwen ki abich. Dwon ma acel nyutu 9/11, ka ot ma lamal me New York opoto piny; ci dwon ma aryo obedo cik me ceng Sande, ka kwer mukene pa Lubanga ki wongo gi woko ki Babilon. I lok ma aryo, omiyo wii i Yabo kabedo aboro ki rek angwen me acaki, ma nyutu yweyo pa cil ma abiro, ka kole ma ki aa ki i alatar kicoyo gi i piny, ma rwate ki Pentekoste, ka mac obino ki i polo ki omero jo Disipul, calo kidi apar aryo pa Elija bene omere, kede calo leb me mac ma otyeko bedo i wi jo Disipul.

## How Long? Zechariah & John

Kare me nining? Zekariya ki Yohana

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

"Kare nining" obedo cal me poropita pi tutwal me cawa ki 9/11 nyaka Cik me Sande, ma kiketo calo i lok me Got Karamel, i gin mukato me Millerite ki cawa 1840 nyaka 1844, i gin mukato me Musa ki pulegi ma 8 nyaka 10, i lagam pa jo ma gibalo kwo i muhuri ma 5; kede i Buk me Sekaraia gipenya ni, "kare nining" obedi nyaka Obanga omi kica bot Yerusalem ma odong i Babilon pi cawa 70.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Kadong malaika pa Rwot okwano kede owaco, Aii Rwot pa lwak weng, pi kare mane pe in biki kica bot Jerusalem ki bot poto pa Yuda, ma in tye ki kobo botgi pi higa 70 man?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Ci Lubanga odwoko malaika ma owaco kede an ki lok maber kacel ki lok ma miyo kuc.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> En malaika ma owaco ki an owaco bot an ni, “I lor, me waco ni, ‘Eyo Lubanga Rwot pa lweny waco ni: An atye ki dwaro ma lamal pi Jerusalem ki pi Zion. Kede an apire matek ikom jo ma pe gi ngeyo Lubanga ma tye i bedo maleng; pien acego kiru manok keken, ento gin okonyo me medo peko anyim. Eyo Lubanga waco ni: An adwogo bot Jerusalem ki ber mapol; ot pa an binen gicweyo iye, waco Lubanga Rwot pa lweny; ki yok me pimo binen gicamo iye Jerusalem. I lor dok, me waco ni, ‘Eyo Lubanga Rwot pa lweny waco ni: Poto pa an ki bedo maber binen giparan woko; ki Lubanga binen konyo Zion, ki binen yero Jerusalem dok.’” Sekariya 1:12-17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Sister White oketo pire tek i rwom lok pa Zekaraia me “mwaka 70” (mwaka 70) ma Isirayel me piny macoko obedo piny i ciŋ pa Babulon me piny, kwede “mwaka 1,260” aa ki 538 nyo i 1798 ma Isirayel me Laro (Kristiani) obedo piny i ciŋ pa Babulon me Laro (Roma Katolika).

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> Macalo kede nyith pa Isra’el ma gicano gi i Babilon ikare me gologi ki piny, onongo Kanisa pa Lubanga i piny obedo i oturu ikare man ma bor matwal me loro ma pe giko. Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

I 1798, i agiki me mwaka 1260, lok ma acel i tung lok adek ma kiyaro calo malak i Apokarip 14 obino. Ma aryo obino i 19 April, 1844, ki ma adek i 22 October, 1844. Lok me gin matime ma kiyaro ki lapeny, “kare adwong nining?” obedo ki 9/11 enyutu i cik me Sande, ki kare meno onongo kiyaro i cako me Adventism i wot pa Millerite, ki 11 August, 1840 enyutu i 22 October, 1844. Kare meno kityeko yaro ne ki Yohana me Apokarip i chapta 10, ka Yohana ocamo buk matin ma ne tye switi i kamwa, ento ne obedo bita i lubuto.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Ci dwon ma awinyo ki i polo owaco bot an dok, owaco ni, “Wot ka ikaw buk matidi ma oyabe i lwete pa malaika ma tye ka tung i wi nam ki i wi piny.” Ci an awot bot malaika, awaco bot en ni, “Mii an buk matidi.” En owaco bot an ni, “Kaw ne, cam ne woko; bimiyo kume ni marac, ento bime bedo i tyen ni mamit calo odeyo.” Ci akawo buk matidi ki i lwete pa malaika, acam ne woko; obedo i tyen an mamit calo odeyo; ento ka acamo ne, kume an obedo marac.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Kede owaco bot an, ‘In myero i waco dok lok pa Lubanga i anyim jogi mapol, ki dul me piny, ki leb, ki rwodi.’ Apokarifa 10:8-11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Lok me mukato ma John tye ka nyutu kitero ne calo buk ma ki diyo, pien diyo kitero ne calo Jo‑Millerite gicako nongo ngeyo kwena, kede gin ma gitye kwede ka gilawo kwena eno. Piny piny ka dong kityeko tero lok me mukato eno, ci ki waco bot John ni myero ocwoko lok pa nabi doki; lok pa nabi ma kitero kany obedo lok me mukato aa ki 1840 dok i 1844. Ki waco bot John ni lok me mukato pa Jo‑Millerite aa ki 1840 dok i 1844 dobedo doki i lok me mukato pa agiki me Adventism. Kare ma piny piny ka ki waco bot John ni myero ocwoko lok pa nabi doki, ki waco bot ne ni myero opimo Ka'kom pa Lubanga.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Kimii an okang ma calo tung; malaika ocung ka owaco ni, “Cung, kadong irup Hekalu pa Lubanga, ki alta, ki jo ma lamo iye. Ento wang ot ma tye woko ki Hekalu, weke i woko; pe irup; pien wang ot en kimiyo jo ma pe Yahudi; ki gweng ma maleng gibicobo iye ki cingegi pi dwe 42.” Nyutu pa Yohana 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Tic ma kityeko miyo Adventism ipiny ceng 22 me October, 1844, kityeko nyutu ki Yohanna calo pimo onyo gero hekalu, ma rwate ki kica ma kiketo i buk Zekariya ni, “rek bino ywayo i Yerusalem” dok; pien Rwot “dong bini yero Yerusalem.” Lok pa kare ma kinyutu i cako me Adventism ki golo me Filadelfia me Millerite Adventism, kityeko dwogo i agiki pa Adventism ki golo me Filadelfia pa 144,000. I “Great Disappointment” me ceng 22 me October, 1844, kare me cawa ocako, ma kinyutu calo “ceng pa dwon me malaika me abiro.”

> 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 message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Lok ne obedo mamit bot jo Millerite ka lok me cawa pa Islam me peko me aryo otimere calo keken kit ma jo Millerite gi nyutu anyim mapwod pe, i kare me August 11, 1840. Ento lok ne ocake ma pire tek i it i kare me kwanyo-cwiny madwong pa October 22, 1844. Ka John otyeko nyutu kit me gin pa 1840 dok i 1844, gimiyo ngec bot en ni myero otimo gin acel keken dok (me nyutu anyim). Dong gimiyo cik ni otwari Yelusalemu; ka otware, orwate ki lok me nyutu anyim pa Sekaraia ma waco ni Rwot oyer Yelusalemu. Ki October 22, 1844 dok anyim, gin mukato me nyutu anyim gikwanye calo "nino me dwon pa malaika me namba 7." Nino me dwon pa malaika me namba 7 (peko me adek) nyutu cawa ma i kare ma kit pa Lubanga pa Kristo myero okobo matek matwal ki kit pa dano ma myero obed 144,000. Tic eni ogengo ne dwogo-woko me 1863, ki i 9/11 cobo pa malaika me namba 7 (peko me adek) dok ocako cobo.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

I tuk ma maleng Rwot oyero Jerusalem me keto nyinge kany, ki “nyinge” obedo kit pa en. Zechariah owaco pi Jerusalem ki pi Zion, ka owaco ni, “An atye ki lara madwong pi Jerusalem ki pi Zion,” ci dok ni, “Rwot dok bino miyo Zion cwiny paco, ci dok bino yero Jerusalem.” Zion opaco cwiny ka oywako Roho Maleng, ma en “Lami me miyo cwiny paco.” Pac pa Roho Maleng ocake i 9/11, ki rwate kwede gin ma Kirisito opukogi jo-pwonyene inyim odwogo ki tho, ka otyeko bedo bot Wuon ci odwogo piny. Nyuto pa Roho Maleng omed madwong i kare me Pentecost. Kare eno ocake ki cemo me jami me makwongo ma odwogo ki tho, ci otyeko ki cemo me jami me makwongo me Pentecost, ka piny weng dong owinyo lok.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Mii jo pa an cwiny yot, mii gi cwiny yot, Lubanga pa wun owaco. Wun waco i cwiny pa Jerusalem, ci yubu bot Jerusalem, ni lweny pa Jerusalem otyeko, ni kica pa Jerusalem kikweyo woko: pien Jerusalem oyudo ki lwet pa Rwot doki aryo pi kica pa Jerusalem weng. Isaiah 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Jo 144,000 kiketo gi cal ka "keca gi kikwero." Man poto mapwod pe 'cik me Sande' obino, ka gicweyo gi malo calo yabu me con me Pentekoti, kun gicamo cwalo piny weng me Roho Maleng ma pe tye ki rwate, macalo ma lutic pa Yesu oketo cal i Pentekoti. Yubu me kot ma ocake i 9/11 dok obed cwalo piny weng i 'cik me Sande'. I kin gin mo, yabu me con me 9/11 okato i yabu me con i 'cik me Sande', ka jo 144,000 kiketo gi cal kede kikidiyo me rwom, me cweyo gi malo calo 'ensign' ki 'cik me Sande' okato i 'giko me temo'. Kit ma obedo i kare meno ki yaro ne ki cital adek me acaki i Apokalipsi puro apar abic adek ma gicoyo poto pa Babulon, ma obedo cal me Baibul ma nyuto "medo aryo".

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Ka gin man otyeko, an oneno malaika mukene obutho ki bot polo, tye ki teko madit; kede piny odoko maler ki duŋ pa en. En oyubu dwon ma tek, waco ni, “Babulon madit obutho piny, obutho piny,” dok obedo kabedo pa jogi marac, ki kabedo me gwoko jogi weng ma pe maler, ki ot me gwoko winyo weng ma pe maler ki ma inweyo. Pien gweng weng gicamo waini pa mir pa lwat pa en, ki rwodi pa piny otime lwat kwede, ki jo me cato pa piny gimoko lony madit ki kom ng'eny pa gin ma ber-ber pa en. Revelation 18:1-3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

I Coc pa Lubanga weng, dwoko boko me lok onyo lok i aryo tito tyeko maleng pa poto pa Babilon i kare me agiki. Man en alama pa Alpha ki Omega, ma pol ka pol gitito agiki pa gin ki cako pa gin. Poto aryo pa Babilon gitito calo Nimrod ki Belshazzar. Nimrod ne obedo cako pa Babilon, ka Babilon ne obedo Babel keken. Poto pa Nimrod otito poto pa Belshazzar, ki kwena pa malaika aryo, kede pa malaika me Revelation apar aboro, en ni poto pa Nimrod i cako pa Babilon otito poto pa Belshazzar i agiki; pien Alpha ki Omega pol ka pol gitito agiki pa gin ki cako pa gin.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Tur me Nimrod ogoyo piny macalo cal me butone, ki en onyutu cal me buto pa tur aryo (Twin Towers) i 9/11. Buto pa Belshazzar obedo coc ma ocone i wang ot, ma onwongo nyutu agiki pa bedo rwot pa Babilon pi higa 70, calo duk acel i poropheti me Bibul; ci kamano nonyutu buto pa United States i agiki pa “higa 70, kakare ki nino pa rwot acel” me cal pa Aisaia 23, ma tye ka nyutu gin mukato me United States ko 1798 nyo i cik me ceng Sannde. Coc pa Belshazzar ma i wang ot nyutu kare ma ogweng me yweyo bot Kanisa ki Gamente oboro piny i cik me ceng Sannde, ma en tepat keken kama duk me namba 6 i poropheti me Bibul ogik, macalo Belshazzar ma ogweyo i nino eni keken. Coc me lwet ma i wang ot en cik ma ocone ma ogoyo piny ogweng me yweyo bot Kanisa ki Gamente i Konsitituson.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

‘Lok me mukato’ ma kityeko nyiso ko 9/11 nyaka cik pa Sande, ci kun bene nyaka giko pa kare me pimo dano kede kec abiro me agiki, obedo kare me mukato ma i Lok pa Lubanga kityeko yaro kwede keto leb odok aryo. I kare en, Roho Maleng kibweyo woko, kacako ki coyo, cako i 9/11 nyaka cik pa Sande, ci kun bene obedo bweyo woko ma opong. Kristo oyaro Roho Maleng macalo ‘Comforter’, ma ka obi obinyiso jo pa Lubanga gin weng.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Ento Lakony, ma obedo Roho Maleng, ma Wuoro obi cwalo i nying an, en obi pwonyo botu gin weng, kacel ki obi dwogo i poo wiiu gin weng ma awaco botu. Yohana 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Tipu Maleng obino bot 144,000 ki "golden oil", ma bene obedo "rain", ka bene obedo "Comforter". Ka giyito ne calo "Comforter", Tipu Maleng tye ka nyutu kit ma patpat me Tipu Maleng.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Jo Lubanga dong kare weng gitye ki Roho Maleng ka gityeko timo kite me Lok Maber, ento i cawa me dwogo me lamo ma adada, “macalo i kare me con,” ka tye nyutu pa Roho Maleng ma pire tek pi jo ma obedo calo duli acel, Roho Maleng kityeko nyutu ne calo Lajokony. Ma labongo, i jo ma obedo calo duli acel, Lajokony otyeko pwonyo paro-gi, ka en “okelo jami weng i paro-gi.” Man cwalo mwonya ni jo ma tye ka donyo i nyutu eno gi tem adada, pien Roho Maleng tye ka bao i tic me paro-gi; pien en tye ka yiko kit me paro-gi ka en okelo “jami weng i paro wunu.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Dwogo paro pa dano rwate me yubo kit me malo pa dano, kacel ki jami mapat-apat calo nyutu, rieko, tamo, ki cwiny ma ngec me atir, ma Lapostol Paulo waco ni “pach.” Kit me malo en pach me ring onyo pach pa Kristo.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Pien par me ringo obedo lweny i bot Lubanga; pien pe tye i kom cik pa Lubanga, pe romo bedo kamano nining. Roma 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Pien ngat mane ma ongeyo paro pa Rwot, me omyero opwonyo en? Ento wa tye ki paro pa Kirisito. 1 Corinthians 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Kit ma piny, onyo rwom, en tye ki nervous, emotional, ki hormonal systems ma rwate ki senses, ma gin “yore pa cwiny.” Kit ma malo kicono me luro kit ma piny; kacel, en tye kityeko yaro calo ot pa lweny, kede ot pa lweny tye ka gicako lweny pire keken ki senses (kit ma piny), kede gicako lweny i ot pa lweny ki yore ma kelo i ot pa lweny. I ot pa lweny pa kit ma malo tye dyere me cing, ma Sister White lwongo “citadel.” Citadel en “Most Holy Place” i “sanctuary,” ma kityeko poko i dul aryo. “Courtyard” en rwom, onyo kit ma piny; kadong me donyo i “courtyard” onyo me kato remo i “Holy Place” mito woko wot ki “pabic” onyo “veil.” “Courtyard” gubedo ki agiki i tung aryo ki “pabic.”

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Ki yo manyen ma tye ki ngima, ma oketo maleng pi wa, kun lakut, en aye ring pa en. Hebrews 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Ka maleng obedo ki but aryo: wang ka maleng ki ot me ka maleng. Ot me ka maleng bene obedo ki but aryo, macalo kit me dano ma malo bene obedo ki but aryo. Kit me dano ma malo obedo ki kabedo aryo. Kabedo acel tye calo Kabedo Maleng, ento kabedo mukene tye calo Kabedo Maleng Loyo Weng. Kabedo Maleng nyutu tic me cwinya ma mite pi piny me dano me katic, ento Kabedo Maleng Loyo Weng obedo kabedo ma Lubanga ki Dano gicenyo kany. Kabedo Maleng Loyo Weng obedo ot me kom pa Lubanga, ki gin ma gipoko cwinya gicungo i kabedo me polo kwede Kiristo.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Ci ogolo wa malo kacel, ocwalo wa me bedo kacel i kabedo me polo i Kirisito Yesu. Efeso 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Tyen me coc man kigolo ki i dul me coc ma, i tyen me coc mapol ma con, ento i tutwal pud i yore acel me paro, Yesu tye ka bedo i kabedo me polo, macalo kede jogi bene tye ka bedo i kabedo me polo.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Ma onongo otimo i Kristo, ka onongo ociero iye ki bot joma otho, ci oketo iye i tung acam me en keken i kabedo me polo. Epeeso 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristo kede jo pa en gibedo ka rwate i Kabedo ma lamal maloyo weng. Kristo ochier ki tho, ci obedo i kabedo me polo; jo pa en gi ochier ci gibedo i ot me kom pa Rwot i Kabedo ma lamal maloyo weng. Paulo nyutu ni jo ma ocier i nyig lok abicel gi ochier ki kere i nyig lok ma okato ne.

> 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 1:5, 6.

> Kacce ka wa otwo i richo, En omiyo wa ocako kwo kacel ki Kristo, (ki kero, wunu itye kigwoko). En bende omiyo wa opaco malo kacel, omiyo wa obed kacel i kabedo me polo i Kristo Yesu. Ephesians 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Opongo maler me tyen me coc ma i Ephesians obedo jaloko adwogi aryo me Revelation 11:11, ma kicako gi odok woko ki tho, eka kikalogi malo i polo macalo alam—ento bende, myero gibed i kabedo ma i polo. Iyie Kabedo Maleng Madit jaloko adwogi aryo gitye tito cal pa dano weng i wang Lubanga keken, kede rwate pa gi me bedo kany obedo alam ma gin acel acel tye ki eni. Alam eni obedo kitem pa Lubanga; kede kitem pa Lubanga nyutu ni dano odok acel ki pa Lubanga, kede kitem eni kiyutu ne ni Lacung Cwiny, ma en Lamo Maleng, tye obedo iyie Kabedo Maleng Madit pa kit gi ma malo loyo. Kabedo Maleng Madit obedo ot me kom pa Lubanga, kany ka kit pa Lubanga ki kit pa dano gidok acel; kede eni nyutu ot me lamo pa dano, ma i kit pa dano ma malo loyo tye iyie Kabedo Maleng Madit, kany ka kit pa Lubanga ki kit pa dano gibed kacel.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Kobo piny pa "Comforter" obedo keto alama pa 144,000, ci keto alama me loko i histori me gwoko kwo, pien i kare eno Kanisa loke ki Kanisa me lweny bot Kanisa ma otir. I kare eno, loke ki muvimeni me Laodicea pa 144,000 bot muvimeni me Philadelphia pa 144,000. I kare eno, loke ki experiens pa Kanisa me namba 7 bot experiens pa Kanisa me namba 6, ci Kanisa me namba 6 obedo Millerites. Kit me lanen pa Kanisa me namba 6 pa Philadelphia, kaka otimo opong ki muvimeni pa Millerite, obedo ni pe en obedo Kanisa. En obedo muvimeni keken nyo i 1856, ka White aryo gituwo muvimeni ni Laodicean. I mwaka 7 ma anyim, gicweyo Kanisa me cik.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Aloka me lonyo ma i cik me Sande onongo ki nyutu calo cal pa aloka me lonyo ma i Pentekote, ma omako cing pa cako tic pa Kirisito macalo Jadolo madit.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> Golo piny pa Lamo Maleng ma otimore i Pentekote obedo kwena ma oa ki Polo ni keto i rwom pa Lakony otyeko. Ki kica pa En, ocwali Lamo Maleng ki Polo bot jolubo pa En pi nyutu ni, calo Lami kede Rwot, ocam twero weng i Polo kede i piny, kede ni En obedo ma ogwono ki yie i kom dano pa En. Kitabu me Tic pa Jotije, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Ka kec me agiki kipobo pe ki pimo i wi 144,000 i kare me cik me Sande, obedo “kwena pa Polo” me nyutu ni kanisa me lweny ogiko, ci kanisa ma loyo obino. Keto cing pa Kristo i Pentekoste i Dyer me Lamer ma i Polo, obedo calo yub pa 144,000 i kare me cik me Sande.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Loro me "Pentekote" ma nyutu ni Kristo en ma kiketo mo, onyutu keto mo pa En i kit me cako i polo; ento bene kiketo mo iye i bote me nywako pi pa En. Nywako pi pa En (9/11) i bot Pentekote (cik pa Sande) bene onwongo nyutu dok, i higni adek ki aber acel oko ki nywako pi pa En, ki tho ma atir pa En, ki oketo i piny pa En, ki odwogo pa En ki tho (Sikuku me Cham me Acaki). 9/11 dong nyutu i bote me nywako pi pa En, ki bene i odwogo pa En ki tho. Odwogo pa En ki tho ma cal, ki odwogo pa En ki tho ma atir, gi nyutu cako me yore aryo me lanen, ma kare mo keken tyeko i Pentekote. Lok me kare aryo magi cako ki odwogo pa rwate me cham me acaki.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Ento kombedi, Kirisito ociero ki i tho, kede obedo mapwod pe i kind jo ma oniindo. Pien ki ngat acel obino tho, ki ngat bene obino ciero pa jo ma otho. Pien macalo i Aadamu gin weng otho, kamano bene i Kirisito gin weng gibed mangima. Ento dano acel acel i rwom pa en: Kirisito mapwod pe; ci bang en, gin pa Kirisito i cito pa en. 1 Korintho 15:20-23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristo obedo misango me makwongo me jami me cweyo i dwoko‑kwo pa iye, ma tito acaki pa 'cawa me Pentekoti' ma otum ki misango me makwongo me Pentekoti. Dwoko‑kwo pa Kristo obedo baale, ento witi gin joma 'ma lacen' 'gin pa Kristo ikare ma obino.' Joma 'ma lacen' pa dwoko‑kwo pa Kristo 'gin pa Kristo ikare ma obino'; kamano gi nyutu coko agiki me cwinyo pa joma ma atir ikare me agiki pa lobo, calo kit ma cwinyo alufu adek ma ocoko gi i Pentekoti.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Rek eni bene waco pi dwogo i kwo i tung me tho. Tho ocako ki Adamu, ci oyabo i kom dano weng; ento otimo mano 'i' 'rwom'. I Buk me Tic pa Jonyutu, Petro ocoyo ni, ka Buk me Yoel tye ka piro ne, dano myero cwal balgi i anyim yilo, ka cawa me dogo cwinya obino ki i wang pa Lacung Cwiny, balgi oyweyo woko. Kristo pe ne tye ka neno buk me yilo me yweyo bal i kare eno, pien yilo ne tye anyim mapol, okato alufu acel ki mia aboro me mwaka.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Wic me “dano weng, acel acel i ter pa en” ocakke ki Adam, kede kamano nyutu walo wic pa jo ma otho, ki i kare pa Adam nyaka cawa me dwogo cwiny obino. Ka kop agiki obino, walo wic dwogo ki bot jo ma otho dok obot jo matye kede kwo. I ryek man ma nyutu kare (ki i dwogo i kwo pa Kristo nyaka Pentekoti), ki i adwong’ me acaki me barli nyaka adwong’ me acaki me gano, kop tye ka lok i walo wic pa jo matye kede kwo; kede ka kop lok, kwena ma ki nyutu calo kop tye ka poko gano ki cac me iye. I cik pa Sande, ma en aye Pentekoti, gano pe dong orem ki cac me iye, ki rwome pa adwong’ me acaki me gano—mapeca aryo me ywayo—giyweyo malo. Tic me yweyo ki i 9/11 nyaka cik pa Sande bene ki nyutu i Malaki adek, ka Lakwena me Endagano tye ka yweyo kede bene tye ka yweyo jo Levi, kede otimo ne ki “mac.” “Mac” obedo cal me kwena, calo kit ma ki nyutu ne ki leb me mac i Pentekoti. I kit me gin ma watye ka leyo, poko pa dul aryo ma oporo jo 144,000—ma gin mapeca aryo me ywayo ma ki nyutu gi calo adwong’ me acaki me Pentekoti—myero gityeko cweyo gi maber tutwal; pien gin obedo rwome keken ma tye ki “cal me kec” iye.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Pi acaro aryo me woyo malo obedo ki yisiti, ki yisiti obedo alama me richo. Yisiti eni kijuko woko i mac me od me yubo, calo ‘mac me yweyo’ pa Lakwena me Cik. Isaya i Buk me abic abiro nyutu kwedo ma ocako i 9/11, ma onwongo oko “cawa me kec ma obino ki tung otong.” Lok eni cwalo ni en kin kwedo ka richo pa Israel kikwanyo woko. “Kwedo” eni obedo i kin ngec me kuc me agiki ma atir ki ceke ngec mukene me kuc me agiki ma pe atir matye. Ngec obedo “mac,” ki “mac” en aye gin ma Lakwena me Cik tiyo kwede me yweyo ki kwanyo woko. Kwedo i ngec me kuc me agiki kwanyo yisiti woko ki i nywonyo me Pentekoti pa adira me mukwongo pa ngano, ma kiwoyo malo i cawa me Cik me Sannde. Jo 144,000 obedo adira me mukwongo pa ngano me Pentekoti, ma gigoyo woko ki twer pa Remo pa En ki yweyo me lok me bwolo gi; pien ka Lok aye yweyo, ento opongo timo mano keken ka Lok ocweyo calo ngec ma kiwaco. Nyutu me ngec omiyo jo 144,000 bedo kwo, ento nyutu me ngec me kuc me agiki ma pe atir omo tho.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Gin oloyo ne ki remo pa Lamb, ki lok me coyo megi; pe gi hero ngima megi nyaka tho. Revelation 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Jo 144,000 gilubo Kirisito i kit me loyo, macalo en oloyo; pien, i kit porofetik, gilubo Kirisito.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Gin aye jo ma pe gityeko rwate ki dako; pien gin cwer. Gin aye jo ma luwo Rombo kama keken odhi. Gin aye jo ma kigolo gi woko i tung ji, gibedo miero pa Lubanga ki pa Rombo. Revelation 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Kany i Nyutu pa Yohana 14:4, jo 144,000 kigeno calo “leya me acaki.” Gin bene kigeno calo “layeny,” ki pwony ma kime wa o waco bot wa ni parabol pa layeny abicel i Matayo 25 tye coyo kit me obedo pa jo Adventist. Pe keken gin “layeny”; gin pe “gibalo pire-gi ki dako,” pien tic me temo ki yaro ma otyeko cweyo jo 144,000 otyeko kelo pat atata ikom jo 144,000 ki “weng” dini mape atir. “Gin man” giluwo Lamb i kabedo weng ma oceto iye, ki macalo miyo leya me acaki, myero giluwo Kiristo i tho ne, i kume ne, ki i dwogo ki tho ne.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

I Buk me Nyutu, chapta apar acel, lok apar acel, jo me yubu aryo ma myero kany malo calo bendera, con mukwongo gi otho; ci i nino adek ki aboro gin oceto ki tho me bedo lim me first fruit, calo Kricito en bene. Lim me first fruit ma ne en ki dong en Kricito, ocoko iye rem me cuk ma ogweco piny, pi kwaro woko jo ma ne gi obedo baŋkirap i rwome me Laodikea. I lok acel, (lok apar angwen), gin weng man ma obedo nining ma macokcok me rwak mapol me le me poropheti ma okube ki jo 144,000 kiketo ne piny. Ci kiketo ne piny i Nyutu 144 ki cing Palmoni, laco me cono ma lamal. Dwoko dogi aryo i Maandiko nyuto gin matime me kuc me agiki, ci kuc me agiki aye kabedo ki cawa ma ki gweco Laloc i wi jo pa Lubanga.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Ber tutwal i gotgot tiende pa ngat ma kelo lok maber, ma yaro kuc; ma kelo lok me ber, ma yaro kony; ma owaco bot Siyon ni, “Lubanga mamegi tye rwote!” Latic me gwoko mamegi bikwanyo dwon; ki dwon kacel gibiwor; pien gibineno wang ki wang, ka Ladit Lubanga obidwogo Siyon. Bubol ki mor, wiru kacel, kabedo ma ocwec i Jerusarema; pien Ladit Lubanga ocobo cwiny jo pa en; ocungu Jerusarema. Ladit Lubanga ocweyo lwet pa en ma maleng i wang kabila weng; ki agiki pa piny weng bineno kony pa Lubanga wa. Wut, wut, wu woko ki kany; pe mukome gin ma pe maleng; wu woko ki i tung pa en; beduru maleng, jo ma gamo jami pa Ladit Lubanga. Aisaia 52:7-11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Zion H6726 obedo keken ki H6725 ma nyutu “ngolo me neno pire tek; tung madit onyo tung me nyutu yo: – alama, nying, alama me yo.” Zion obedo alama me cal pa 144,000, kede i lok man gi dong oting’o koth me agiki; pien gi dong gipako kede ginyutu lok maber me kuc. Calo kit ma lube kwede en ni gi neno “i wang ki wang,” ma nyutu larepa i Pentekositi, pien ceng apar ma con i Pentekositi nyutu kare me doko acel. Rwot “otimo,” (ma nyutu kare me con) dong otyeko timo gin adek pi jo ma kelo lok maber. Otyeko “konyo cwinya pa jo mamegi,” “okonyo Jerusalem woko,” kede “oyabo cing pa en ma maleng i wang lwak weng.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

En "omiyo kuc" bot jo pa En i 9/11, me nyutu cako pa yo me temo ma i But adek me Malaki, ma bitieko i Sunday law, ka En oyweyo malo cal me "first fruit offerings", kit ma ki nyutu kwede kun "ocweyo lwete maleng i wang jo lobo weng." En omiyo kuc, oyubu, ki oyweyo malo jo 144,000. I 9/11 En omiyo kuc ki ocako kit me poyo, ma i iye En oyubu jo pa En, ci oyweyo gi malo macalo cal; onyo calo Malaki owaco ni "offering pa Yuda ki Yerusalem obed ma maber" "calo i cawa me con."

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> En bi bedo calo lame ki laler me feza; en bi yweyo nyith Levi, kede en bi yweyo gi calo zaabu ki feza, pi gicwalo bot Rwot sadaaka i kica. Eka sadaaka pa Yuda ki Jerusalem bi irwak ki Rwot, calo i cawa me con, ki calo i higa me con. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Wa bi keto paro pa wa pi "kare nining" i agiki i lok ma bino.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.

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