The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Kicel ma oneno obino pa cobo ma adek i 11 September 2001, en kicel ma agiki i gin pa lobo. Nyig lok me Ezekiel ma omoko ada man ne Jo Millerite giparo ne pire tek oconye ki laloc me nyako abicel ma pe otyedo, ci kadi ki Habakkuk bur aryo. I gin ma otime kono, vijon me Habakkuk bur aryo, ma “pe dong bibed ka yubo cawa,” ma okome i 22 October 1844, oketo calo rwom pa cik me Ceng Acel ma bino cok i United States. Ento lok me poropheti pa Ezekiel pi vijon ma pe dong biyubo cawa okome maber tutwal i gin pa goyo lacim me 144,000, ma ocako ki obino pa cobo ma adek i 11 September 2001.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Lok pa Rwot obino bot an, owaco ni, “Wod dano, en ngo lok me iwaco ma un tye kwede i piny Israel, ma uwaco ni, ‘Nino gityeko bedo lamal, kacel ki neno weng pe tye ki timo?’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Abi weko lok me iwaco man obed otum; pe bi dong timito ne calo lok me iwaco i Israel; ento igi waci ni, “Nino tye tung keken, kacel ki timo pa neno weng.”’ Pien pe dong bi bedo neno ma peke onyo kwanyo me lapeny ma gobo cwiny i iye ot pa Israel. Pien an aye Rwot: abi waco, kacel ki lok ma abi waco obibedo; pe bi dong lamal: pien i nino mamegi, aa, ot pa bayo, abi waco lok, kacel abi timo ne,” owaco Rwot Lubanga. Lok pa Rwot dok obino bot an, owaco ni, “Wod dano, nen, gin pa ot pa Israel waco ni, ‘Neno ma oneno obedo pi nino mapol ma piny aa, kacel owaco pi cawa ma tye i anyim maber.’ Omiyo i waci botgi ni, ‘Man aye ma Rwot Lubanga waco: Lokna mo keken pe dong bi lamal, ento lok ma abiwaco abedo,’ owaco Rwot Lubanga. Ezekiel 12:21-28.”

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Lanabi weng waco ikom nino ma agiki; ki “neno ma pe tye pire tek” ki “lagoro me kwero-kwero” iyie ot pa Isirael, gin pi pa agiki ma pe atir; gin “ngec me kuc ki gwok” ma giwaco ni, “neno ma oneno obedo pi nino mapol ma biro, ki onabi ikom cawa ma tye kure.” Man aye “tuk” pa Habakuku, pien gin ma gicwalo “neno ma pe tye pire tek” gi lwenyo “neno ma oneno.” Giwaco ni, “neno ma oneno obedo pi nino mapol ma biro, ki onabi ikom cawa ma tye kure.” Laco me ngec me “kuc ki gwok” giwaco ni, “nino osidho, ki neno weng opoto”; matwal, pe ocimo ni July 18, 2020? Laco me “neno ma pe tye pire tek” bende Ezekiel ocweyo gi iye i vesi aryo me chapta.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Lok pa Rwot bene obino bot an, owaco ni, Wod dano, in ibedo iyie ot ma cwinygi tye matek, ma gi tye ki wang me neno, ento pe gineno; gi tye ki tunge me winyo, ento pe gwinyo: pien gin ot ma cwinygi tye matek. Ezekiel 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Lanabi weng gubedo ki tam acel, ki weng gi waco ikom cawa me agiki; con, i mukato me tic pa En, ka Kristo owaco bot Yahudi ma kikobo wic, ocako lok pa Isaia me nyutu Yahudi ma kikobo wic, ma con kicego gi ki Lubanga, ni gi tye ki wang me neno, ento pe gi neno, ki lawiŋ me winyo, ento pe gi winyo. Kare eni macalo con, Ezekieli tye ka waco bot jo me yugo pa Adventism me Laodikia, Yahudi ma kikobo wic me kare wa, ma gi tero ngec me kuc ki ber bedo ikongo ngec me kot me agiki. Yesu onongo obedo i kom cik ma otyeko keto i Lok pa En; omiyo porofeci pa En bene tye ka waco bot cawa me agiki ki yero maber loyo cawa ma con onongo owaco bot Yahudi ma kikobo wic.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Omiyo awaco botgi ki lacit; pien gineno ento pe gineno, kede giwinyo ento pe giwinyo, kadi pe gi ngeyo. Kadi i gi ocadore lok me poro pa Esaya ma owaco ni, “Binu winyo, ento pe binu ngeyo; binu neno, ento pe binu poyo.” Pien cwiny pa jogi otyeko macol, ki wi pa gi pe winyo maber, ki wang pa gi gi loro; paka kare mo keken gi neno ki wang pa gi, kede gi winyo ki wi pa gi, kede gi poyo ki cwiny pa gi, kede gidwogo, ento an abiyeyo gi. Ento wang pa wunu obedo maber, pien gineno; ki wi pa wunu obedo maber, pien gi winyo. Pien adier awaco botwunu ni, nabi mapol kacel ki jo ma tye kakare gimito neno gin ma wunu neno, ento pe gineno; kede winyo gin ma wunu winyo, ento pe giwinyo. Matayo 13:13-17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Kit pa jo ma winyo ento pe winyo, ki ma neno ento pe neno, en kit pa jo pa Lubanga me con ma kitye ka kiboyo gi. Kit me laneni man en timo opong pa lok pa Aisaia ma owaco pi kit macalo man. Macalo ki lanen weng, Aisaia, kacel ki Kilisito, tye ka waco pi cawa me agiki.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

I higa ma rwot Uziya otyeko otho, an aneno bende Lubanga obedo i kom me rwom ma maloyo, ma ki yweyo i malo, ki lapok me libene opongo ot pa Lubanga. I wi ne, serafim onongo gitye; gin acel acel gitye ki twic abicel: ki ariyo ocike wiye, ki ariyo ocike tungone, ki ariyo obalo. Ci ngat acel okwano bot ngat mukene, owaco ni, Maleng, maleng, maleng, en Lubanga, Rwot pa lwak: piny weng opong ki madwongne. Ci oteng me bur oyweyo i dwon pa en ma okwano, ci ot opongo ki pwot me mac. Eka an owaco ni, Kica an! pien an obalo; pien an ngat ma lube pe maleng, ci an obedo i tung jogi ma lube gi pe maleng; pien wange oneno Rwot, Lubanga, Rwot pa lwak. Eka serafim acel obiro bot an, kitye i lwete ki kom mac matye cobo, ma otyeko okwanyo ki tong ki i lacer me misango; ci otyeko oketo i lubena, owaco ni, Nen, mano otuki lube ni; ki balni kityeko kwanyo woko, ki richeni kiweyo piny. Bende an owini dwon pa Lubanga ma owaco ni, An abicwalo ngaa, ci ngaa obiwot pi wa? Eka an owaco ni, An kany; cwale an. Ci owaco ni, Wot, ci waci bot jogi ni, Uwinyo adada, ento pe ungeyo; ci uneno adada, ento pe uporo. Tim cwiny pa jogi obed madongo, ci tim winyegi obed matek, ci lor wangegi; pend pe ginen ki wangegi, ci guwinyo ki winyegi, ci gubedo ngeyo ki cwingi, ci gilok, ci giponi. Isaia 6:1-10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Isaya, Ezekieli ki Kristo gin jo ma tye ka nyutu jo ma kitye ka keto-gi cal i nino me agiki, i kare pa kot me agiki, ka lok ma atir ki lok ma pe atir pi kot me agiki tye ka lubo-lok, i tumo Habakuku kapita aryo. Ki lok pa Yesu, i kare ma man tye ka tumo, jo maber “tye ka neno” puk, ma obedo cal pa lok me poro. “Jo ma ngene” tye ka ngeyo lok me poro pa kot me agiki, ento jo ma ki nyutu-gi ki Yahudi ma tye ka luro-lok pe gineno, pe giwinyo; kendo, ki Ezekieli, gi cweyo lok me kuc ki ber bedo, gi luro ni tumo me lok me poro dong tye anyim maber i kare me anyim. Pe gikwanyo lok me poro; Yahudi ma tye ka luro-lok gi miyo yee ki wii lok keken bot poro me bino pa Mesiya; ento gi cato gin matime i anyim maber. Ento Yesu ogero yabi bot jo ma “bin neno” lok me poro pa kare-gi.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

I kare pa Kristo, obedo ngec ma obino i baptiiso pa En, ka Lamo Maleng oboto piny. Boto piny pa Lamo Maleng i baptiiso pa En ociko boto piny pa Angel me Revelation 10 i August 11, 1840. Boto piny ma Lubanga otime i gin time man aryo omako bino pa ngec me adiera me kare man; pi Yesu, obedo ngec me tho pa En kacel ki ocung woko ki tho, calo kit ma baptiiso pa En onyuto. Pi Millerites, obedo ngec me Islam pa woe acel kede woe aryo ma omoko adwogi pa ngec me temo pa poropheti me kare. Gin time man aryo rwate ki bino pa ngec me temo pa Latter Rain i September 11, 2001. Man aye pingo ma omiyo Sister White ocoyo magi ni:

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo owaco ni, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

Ngec kimiyo woko. Kede, pe myero obed gengo i dwoko ngec ni, pien aláma me kare tye ka pongore; tic me agiki myero otimo. Tic madwong obi timo i kare macek. Lubanga, ki cikne, obi miyo ngec i kare macek, ma bino tingo dok obedo lwak me dwon madwong. Eka Daniel obi ocungo i dul mamege, me miyo caba mamege.

“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

Myero kanisa pa wa winyo maber. Wa tye i tung me gin matime ma madit loyo i kare weng pa lobo, ki myero Setani pe obed ki twero i kom jogi pa Lubanga me miyo gi nino piny. Upapa bi peyore ki twero pa en. Weng myero kombedi gi cung ki yeny Buk pa Lubanga, pien Lubanga bi miyo ngec bot jogi ma atir bot En ikom gin ma bi bedo i kare me agiki. Lok pa Rwot bi bino bot jogi ki twero. . . .

“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

Man aye gin ma ki yaro bot an—ni watye ka rico, ci pe wangeyo cawa me limo wa. Ento ka wagolo piny i anyim Lubanga, ci wayeny Ne ki cwiny wa weng, wabino nwongo Ne. Manuscript Releases, dul 21, pot 436-438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Lok ma kiketo ne ki cal pa lok me adiera ma kombedi pa Mesiya i gin pa Kirisito, kacel ki lok me adiera ma kombedi pa 1840 nyaka 1844, ginyutu anyim bot nino mag agiki ka lok pa Millerite dok ikobo. Joo ma i gin ma con gityeko coyo gi calo ‘pe neno ki pe winyo’, ‘pe ngeyo cawa me limo gi.’ Ka Aisaia nyuto me acel pi lami lok pa lok mape atir pa kot me agiki, ma gineno ento pe gineno, onyutu cawa ma kare man ocako, kare ma Sister White owaco ni, ‘lok me keto pa Lubanga ma bino medo dwoko ywak madwong.’ ‘Keto pa Lubanga’ nyutu cawa ma keken ma loc bi bino, kacel i vasi adek me chapta abicel pa Aisaia, Aisaia onyuto maber cawa meno.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Ci acel oyaro i bot acel, owaco ni, Maleng, maleng, maleng, en Rwot pa lwak; piny weng opong ki dwong pa iye. Yesaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Sista White nyutu ni, ka malaika gikwaco ki dwon madwong acel i bot acel, “Maler, Maler, Maler,” i kabedo ma Isaia cwalo calo jo ma tye ki wang me neno, ento pe gineno, en otime i ceng apar acel me Seputemba, 2001.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

Ka malaika gineno ma bi bino, ka piny weng bi opong ki dwong’ pa En, wer me pak ma me loyo gicoyo ki acel bot acel i wero ma iwinyo maber: “Maleng, maleng, maleng, obedo Rwot pa lwak me lweny.” Gin opong cwiny weng pi miyo Lubanga dwong’; i wang’ En, piny i poyo cing pa En me okayo, pe gi mito mukene. I bedo ki cal pa En, i timo tic pa En ki woro En, mito madit mamegi ma lamal otyeko weng. Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

I ceng 11 me September 2001 keto lanyut pa 144,000 ocake, ki Latter Rain ocake cwecwe, ki lokruok pa Habakuku ocake ka parruok pa dako ma pe gicako apar gidwogwogo. I kare en poropheti pa Ezekieli otimii opong woko. Lok me poropheti pe dong bin giroc, ki kare pa dano ma neno ceng 11 me September 2001 obedo kare agiki pa piny, pien wison i agiki pa Adventism cwalo ngec me giko pa probation i dwogo marom aryo pa Kristo. Janeno marom aryo pi gin man onen i kitap Luka, chapta 21.

Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

Adier awaco botu ni, kicel man pe bi kato, nyaka gin weng otum. Polo ki piny gibi kato; ento lok me an pe bi kato. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

I Luka 21, Yesu onwongo nyutu jo me cawa me agiki i gin ma otime i piny. Kombedi keken, omiyo neno ma lamal me gin ma otime ma yubo-yubo, ocako ki balo Jerusalemi i mwaka 70, ki otoo i gin ma otime pa Millerite. Ci okwanyo oa ki lok me nyutu i cing gin ma otime ma ki lanabi, ci omiyo lok pa cal ma keken opoko ka omedo i bor bot gin ma otime ma ki lanabi ma en oweko. Kane keken, omiyo lami aryo ma iye pi lok acel man, ci otum ka nyutu ni jo me cawa ma oneno jami man bibedo ngima okutu en dok obino, ci ki kit lok kany onwongo nyutu jo me cawa ma ki yero kwede cal me 144,000.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Lok me nyutu pa jo 144,000 tye ikom kare agiki, ki pe githo, kadi bene gi bedo i kare ma polo ki piny gikato woko.

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

Ento cawa pa Rwot bi bino macalo olwong i otum; i cawa meno, pol kare bibi rweny woko ki dwon madit, ki jami me lobo bibi yweywe ki cobo ma tek, piny keken kede tic weng ma tye iye bibi turo woko. Ka i neno ni jami weng man bibi yweywe woko, kit dano mane myero wunu bedo? Myero wunu bedo i kit bedo maleng weng ki lagwok pa Lubanga, kun wunu gamo, ki wunu diyo piri ikom bino pa cawa pa Lubanga, ma iye pol kare tye i mwoto, bibi yweywe woko, ki jami me lobo bibi yweywe ki cobo ma tek? 2 Petero 3:10-12.

The second coming of Christ was represented at the transfiguration of Christ.

Lok kit pa Kirisito otyeko nyutu dwogo pa Kirisito me aryo.

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

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

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Elija, ma pe otho, obedo calo lanyut me jo 144,000 ma pe bibiro otho, ento Mose obedo calo lanyut me jo ma bibiro otho. I kare magiko, yik aryo magi gin kiyaro i Kwena pa Yohana, dul 7, calo jo 144,000 ki lwak madwong. Ka muhuri ma 5 oyab i Kwena pa Yohana, dul 6, jo ma kiketo-gi i tho ki Papat i kare me obur kimiyo gi gite ma yera.

“‘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.” Manuscript Releases, volume 20, 197.

‘Ka o yabe lacim ma abicel, an aneno piny i latari tip pa jo ma onego pi lok pa Lubanga ki pi tɛstimoni ma gi ocako; ci gi obayo ki dwon madwong’, gi waco ni, “En kare me angwen mere? A Rwot, Maleng ki Atir, pingo pe i tero kit kendo i ngolo remo wa bot jo ma bedo i lobo?” Ci leya ma gingweco gimiye bot gin keken [Kigamo ni gin ngwec ki maleng]; ci ki waco bot-gi ni myero gin opum pi kare matin, nyo con laticgi ma acel kwedegi ki owadgi, ma binonego calo gine, opong’ woko’ [Revelation 6:9-11]. Kany gin ma kikweyo nyutu bot John, ma pe otime kombedi ento bino time i kare ma anyim.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Jogi ma gityeko kwanyo gi pi yie tye kwayo ni Lubanga bino miyo kwero pi kwanyo kwo pa gi i kare mane. Ngat ma rwenyo kwo pi yie onongo tye ki yie pa Yesu mapwod pe gicweyo en, pien nyutu pa yie man keken ngo omiyo twero pa Papa ocweyo en. Gagi mapuc nyutu bedo maber pa Kristo; ento gagi mapuc ma gimi bot jogi ma gityeko kwanyo gi, gimi botgi pi lacen, ka gityeko dong rwenyo kwo pi yie. Gagi man obedo cal me rwenyo kwo pi yie, pe keken nyutu bedo maber pa Kristo. Ngat ma binen rwenyo kwo pi yie dong tye ki gagi pa bedo maber pa Kristo mapwod pe gicweyo en. Dul madwong i Buk me Nyutu pa Yohana, kit abicel, gimi botgi gagi mapuc; mano nyutu jo ma bino rwenyo kwo i cawa me puko remo madwong ma bino i cik me Sande. Kono 144,000 nyutu gi ki Elija, ento jo adwogi ma rwenyo kwo i Rwot nyutu gi ki Musa i got me lok iye.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Jo 144,000 gin kit jo ma pe githo, ki gin kit jo ma Kirisito tye ka waco pi jo matye ngima ka polo ki piny bi kalo woko i Buk pa Luka kit 21.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] 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, 9.” Patriarchs and Prophets, 77.

Kwanyo kwo pa Abel ne obedo me acaki me mo me kwer ma Lubanga ogamo ni obino bedo i kin nyoka ki lati me nyako—i kin Saitani ki jo ma i iye, ki Kristo ki jo ma giloro En. Ki peko pa dano, Saitani otyeko nongo twero ikom lobo pa dano weng, ento Kristo omiyo gi twero me wiro woko bol me tyen pa en. Kare weng, kuma gi geno i Lamb pa Lubanga, ka cwinya acel okwanyo woko tic pa peko, kwec pa Saitani ocako pye. Kwo maleng pa Abel otyeko yubu ikom lok ma Saitani owaco ni dano pe twero gwoko cik pa Lubanga. Ka Kain, ma Pum pa marac ocako loyo iye, oneno ni pe twero lubo Abel, none cwiny pa en oneworo tutwal, dok otyeko okwanyo kwo pa Abel. Kede i kare weng ka obedo jo ma bitedo i tung me yubu kare pa cik pa Lubanga, cwinya acel man bino piri gi. En aye Pum man ma ikare weng otyeko keto lawi me kweg i mac, ki ocako duny me mac pi lacar pa Kristo. Ento kom marac ma gicobo i wi jo ma giloro Yesu, gicwalo ki Saitani ki lwak pa en, pien pe gubedo twero buju en me weko obed i cing lobo gi. En aye kwec pa lani me lweny ma otyeko golo woko. Joma githo pi Yesu weng githo calo jaloyo. Loc pa laco nabi ni, ‘Gilo en [nyoka ma macon, ma gicoyo ni Diabol, ki Saitani] ki remo pa Lamb, ki lok me yubu gi; ki pe gihero kwo gi nyo i tho.’ Revelation 12:11, 9. Patriarchs and Prophets, 77.