Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Mose ki Elija gin alama me poroc ma romo, ka gene ki kit, keken keken ngene calo alama acel; ento gin bene romo ngene calo alama acel ma tye ki iye laporoc aryo. I kom waci pa aryo, gino kikete; ci i Revelation apar acel, Mose ki Elija ginyutu lami waci aryo pa Cik Mapire ki Cik Manyen. I Got me Loko Kit, ma nyutu Donyo pa Aryo pa Kristo, alama ma aryo nyutu kacel 144,000 (Elija) ki jogi ma gicwee pi Lubanga (Mose) i poto me cik me Sunday. Ka gityeko kacel calo alama, i oguru me Horeb, ginyutu jo Lubanga i ogik me lobo ma "winyo", "kwano" ki "gwoko" ngec ma nyutu kit pa Lubanga, ma tye ki twero me loko Laodicean obed Philadelphian. Cawa manok cen, (manok tutwal), obino kare ma dong pe romo pi Adventista pa Laodikia ma pe gi ngec me cano "mafuta" ma mite me dwoko maber bot cwalo dwon me waco ni, "Nen, Lawo obino."
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Mose owaco bot Rwot ni, “Nen, in i waco bot an ni, ‘Kelo jo man malo’; ento pe i miya ngec ngat mene ma ibi cwako ka an. Enten in i waco ni, ‘Angeyo in ki nying,’ ci in bene oromo kica i wang an. Kombedi, ka an oromo kica i wang in, akwayo, nyut an kombedi yoo in, mi angeyo in, mi orom kica i wang in; ci par ni ogwanga man en jo megi.” Rwot owaco ni, “An abino ki in, ci abimiyi kuc.” Ci owaco bot ne ni, “Ka pe bedo pa in obino ki an, pe ikel wa woko ki kany. Pien ngo ma obi miyo ngene kany ni an ki jo megi oromo kica i wang in? Pe en pien in ibinino ki wa? Ka kamano, an ki jo megi wabed yubu woko ki jo weng ma tye i wang piny.” Rwot owaco bot Mose ni, “Abitimo gin man bende ma i waco; pien oromo kica i wang an, ci angeyo in ki nying.” Ci owaco ni, “Akwayo in, nyut an dwong in.” Rwot owaco ni, “Abiyaro ber bedo na weng i nyim in, ci abipongo nying Rwot i nyim in; abimiyo kica bot ngat ma abimiyo kica, ci abiyweyo kica bot ngat ma abiyweyo kica. Ci in pe itwero neno wang an; pien ngat mo pe twero neno an ci odong kwo.” Rwot owaco ni, “Nen, tye kabedo i but an; in ibed obur i wi got. Ci ka dwong an obino ka obedo piny, abimiyo in ibed i lac me got, ci abicwalo lwet an iye ka abino; ci abiyee lwet an, in ibineno dwe an, ento wang an pe bina nene.” Rwot owaco bot Mose ni, “Itim cal aryo me got macalo ma acel; an abicoyo i cal man lok ma onongo tye i cal acel ma iborone. Bed oywete i okinyi, ci i okinyi ibino malo i got Sinai, ci i wi got igwoke keni bot an. Ngat mo pe obino ki in, onyo ngat mo pe onene i got weng; pe dyang onyo romo me dyang gudo i anyim got eno.” Ci ocamwe cal aryo me got macalo ma acel; ci Mose onongo okwano i okinyi, ci omalo i got Sinai, macalo calo Rwot ocikone, ci ocako i lwete cal aryo me got. Ci Rwot opoto piny i anyiri me polo, obed kwede kany, ci opongo nying Rwot. Ci Rwot obino i nyim ne, opongo ni, “Rwot, Rwot Obanga, ma tye ki kica ki opong ki kica, ma oyoto i koko, opong ki ber bedo ki adiera, gwoko kica pi alufu mapol, kweyo bal, gonyo cik, ki richo, ento pe obiro weyo ngat ma tye ki bal; okobo bal pa ladit i bot nyithin, ki bot nyithin-nyithin, nyo i kare me adek ki me angwen.” Mose oyubu mede, ocoyo wii i piny, ci opako. Ci owaco ni, “Ka kombedi an oromo kica i wang in, A Rwot, we, Rwot na, akwayo, obi i tung wa; pien wa jo wic matek; ci iweyo bal wa ki richo wa, ci iketo wa obed lonyo mamegi.” Ci owaco ni, “Nen, aketo cakke: i nyim jo megi weng abitimo tim me lamal, ma pe otime i piny weng, onyo i ogwanga mo; ci jo weng ma i iye itye gibineno tic pa Rwot; pien en gin dit ma ogwoko lucon ma abino timo ki in.” Exodus 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Mose nyutu jo pa Lubanga i agiki pa lobo. Gin jo ma i nino agiki me kwero ma yubu gikwayo Lubanga wek onyutu gi ‘yo pa En,’ wek gin myero ‘ngeyo’ Lubanga; ci gin orwako dwoko pa Lubanga ma tye ki lagam ni ‘bedo pa En obiwot ki gi,’ ki ni Lubanga bimi jo meno ‘kuc’.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Ma Ladit owaco ni: Un bed i yoo, ki inen, ki penjo pi yoo macon—ange tye yoo maber—ki wot iye, ki ubino nongo kuc pi cwinya wunu. Ento gin owaco ni, “Pe wabino wot iye.” Bene an aketo luyote i tung wunu, waco ni, “Winji dwon apila.” Ento gin owaco ni, “Pe wabino winji.” Yeremia 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Yeremia nyutu dul pa joma pe gineno ‘neno’ ki pe giwinyo ‘winyo’; pi mano, pe gi yudo ‘kuc’ ma kigamo bot joma giyenyo ‘yore maber’ ki giwoto iye. Kuc man, Yesaya waco ni en ‘cwec’.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
En bi miyo ngec bot ngat mane? Kede ngat mane obimiyo ngene cik? Gin ma kigi juko woko ki me miny, ma kigi golo woko ki i titi. Pien: cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany matin, kany matin. Pien ki leb ma gicok-cok kede leb mukene, obiwaco bot jogi. Bot jo ma owaco gi ni, “Man aye kuc ma kun itwero miyo gi ma oyoto obed ikuc; kede man aye dwogo cwinya”; ento pe gi winyo. Ento lok pa Rwot obed botgi: “cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany matin, kany matin”; mondo gidhi, gidok piny i ngec, gipoto, gicuke, ki gimeko. Yesaya 28:9-13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
"Kuc" ki "cwer cwiny" nyutu "koth me agiki" ma tye ka cwalo piny i kare me waco lok me cato ma agiki.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
Kinyuta an i cawa ma ngec pa malaika ma adek onongo tye ka giko. Teko pa Lubanga onongo ocung i wi jo pa En; gin onongo gigiko tici gi, kede onongo gityeko teyo maber pi cawa me tem ma tye anyimgi. Onongo gigamo ding me agiki, onyo cwer cwiny ma aa ki bot Rwot, kede yubu ma ngima onongo odwoko ngima dok. Ngec me ciko ma madit ma agiki onongo owaco i kabedo weng, kede onongo omiyo cwiny pa jo me piny ma pe gigamo ngec obedo opiny ki keco madit. Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Kica me “yweyo” onyo “cwer cwiny” ma obedo “koth me agiki”, tye ki medo kica ma kimiyo bot Moses i bur me got ni “bedo” pa Lubanga obi wot ki jo pa En.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
Tic en obi rwate ki ma otime i nino me Pentekoti. Macalo kit ma ‘kot me acaki’ onongo ocweyo, i golo piny me Roho Maleng i cako me Injili, me weko yik ma piri tek ocako medo, kacel ka ‘kot me agiki’ obi cweyo i laciko ne, me tyeko opong pa cok. ‘Enoca wa bin ngeyo, ka wan mede yaro ngeyo Rwot; wuoko pa en otere calo otum; ci obino ceta calo kot, calo kot me agiki ki kot me acaki i piny.’ (Hosea 6:3.) ‘Beduru kica, in nyithin pa Ziyoon, ka wupuru i Rwot Lubanga wunu; pien ocweyo botu kot me acaki ka med-med, ci obi cweyo obed piny botu kot: kot me acaki, ki kot me agiki.’ (Yoel 2:23.) ‘I nino agiki, owaco Lubanga ni, Abi ogolo Roho Maleng na bot ring weng.’ ‘Kadi bene, obedo kamano ni, dano mo keken ma obi kwaco nying pa Rwot, obi rweny.’ (Kit me Timo pa Laposito 2:17, 21.) Tic madit me Injili pe obi tyeko ki nyutu me twero pa Lubanga ma tidi loyo en ma ocako kwede. Poropheti ma onongo ogik i golo piny me kot me acaki i cako me Injili, gin dok gibin ogik doki i kot me agiki i laciko ne. Kany gin ‘kare me dwogo cwiny’ ma Laposito Pita ogeno iye ka owaco ni, ‘Lokuru i cwiny, ka ilokore, pi balu obed gigolo woko [i Goro me yeny], kare ma kare me dwogo cwiny bino ki bot Rwot; ci obi cwayo Yesu.’ (Kit me Timo pa Laposito 3:19-20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
Latic pa Lubanga, ka wii gi ocano ki rweny pa cico me lamal, gibijwico ki kama i kama me kobo lok ma oa ki Polo. Ki dwon me alufu-alufu, i lobo weng, gibimiyo waro. Cakita kibitimo, jo matye ki two kibigonyo, kede alama ki cakita bibe kede jo geno. Satan bene timo cakita me mung, enyen con cwalo mac piny ki Polo i wang jo. (Revelation 13:13.) Kacce kamano, jo mabedo i lobo gibikelo gi me cano tunggi. The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Piyo piny me Roho Maleng i cawa me agiki kityeko nyutore ki piyo piny me Roho Maleng i acaki me waco Injili. Lok pa Rwot botgi, ma gikwero winyo gin ma Roho owaco bot kanisa, obedo cik me lanabii me medo rek me gin matime con me lanabii acel i wi rek me gin matime con me lanabii mukene, pi nyutu agiki pa piny. En aye cik ni agiki pa gin nyutore ki acaki pa gin. Jo Seventh-day Adventist me Laodicea ma pe gitye ki wii gicweyo woko cik me lanabii. Ka kiketo ne, Lubanga twero “pwonyo ngec,” ma Daniel nyuto ni medore i cawa me agiki, ki ngec acel acel man, Hosea owaco ni jo Lubanga gumato peka pien gikwanyo woko. Kit jo ma i Isaiah ki Jeremiah ma gikwero winyo onyo neno, gikwanyo woko “refreshing,” ma obedo “rest” ma Lubanga ocamo ni bibi miyo bot jo mamegi me “last day”, pi weko gi romo kuro maber i peko madit ma i agiki me cawa.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Nying pa Rwot (kit) ma Lubanga oyaro bot Musa, obedo ni “Rwot Lubanga” en “ma tye ki ng’wono ki neema, tye ki cwiny macok, kendo opong’ gi ber ki adieri.” Kit pa en en ng’wono ki adieri. Adieri ma lonyo kit pa en pol kare tye kacel ki ng’wono pa en; pien ngat mo pe bine ng’eyo adieri pa en, ka pe Lubanga cako miyo ng’wono pa en botgi; pien wan weng otimo kica ki oweko woko duong’ (kit) pa Lubanga. Adieri ni Yesu Kristo en Alfa ki Omega, giyengo kendo giguoko ne joma Lubanga okwero bal-gi ki kica-gi. Kwero man time i kare agiki pa bura me yenyo. Joma en omiyo ng’wono pa en botgi, pi mano okwero kica-gi, en omako gi obed jami pa en, kendo odonyo i lagam kwedgi.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
I kare me agiki me lok me con pa lobo man, singruok pa Lubanga ki jo ma gwoko cikke ne myero kiketo manyen odoco. Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Lanabi weng, kun bene Mose, tye ka nyuto ceng agiki pa kec me yeny, ka Lubanga roco rwom pa En ki jo ma kinyutu ni gin 144,000. Ka rwom eno otime maber, Lubanga "bi timo tice ma lamalama, ma pe kityeko timo i piny weng, kadi pe i ogwanga mo keken: ki jo weng ma itye i tunggi bikeneno tic pa Rwot: pien obedo tic ma pire tek ma abi timo kwede in."
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Tim pa pango ma Moses otyeko nongo i Got Horeb, ma bene kicoyo ni Got Sinai, obedo i kono pa pire tek ma Moses obedo kwede jo pa Lubanga. Pire tek ne obedo me tyeko tic ma Lubanga otyeko miyo ne. Moses obedo i pire tek i kom lok pa Lubanga bot piny weng. Mapat piri ka Rwot oyaro lamal pa iye bot Moses, wanongo Moses otam kwede Rwot ki lok me pulo, nyutu ni ka Rwot obalo jo me mung wic, ma aa keken gityeko rongo i wang nyig me dahabu pa Aaron, obalo jo me mung wic bino balo lok ma onongo tye nyutu twero pa Lubanga.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Lubanga owaco bot Mose ni, “Aneno jo man, ki nen, gin jo ma wic gi duro. Kombedi, weka an keken, me keca na obed tek ikomgi, ka an abalo gi woko; ki abiyubo bot in dul madit pa jo.” Mose okwayo bot Lubanga, Lubanga pa en, ka owaco ni, “Rwot, pingo keca mamegi obed tek ikom jo mamegi, ma ikelo gi woko ki piny pa Ijipt ki teko madit, ki cing ma dongo? Pingo bed ni jo Ijipt gibed waco, gicoko waco ni, ‘Pi tim marac omiyo okelo gi woko, me mi githo i got, ki me obalo gi woko ki i wang piny?’ Dwog i woko ki keca mamegi ma tek, ka idwogo cwiny ikom peko man ikom jo mamegi. Ipoyo Abraham, Isaaka, ki Israel, latici mamegi, ma in keken i waco botgi ni, ‘Abi medo nyithin mamegi calo lacim me polo, ki piny weng man ma awaco iye, abi mii bot nyithin mamegi; ki gibikono kwede pire tek.’” Lubanga odwogo cwiny ikom peko ma omito me timo ikom jo mamegi. Exodus 32:9-14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Kit ma Moses obedo iye i bur tye ki lok ma kicweko en me nyutu bot lobo weng. Lok pa gin ma otime, ni Rwot okadho i tung Moses ka onyutu kitone, kiketo i kite pa lok ma iyie, matye ikom jo Lubanga ma kany (Laodicea); ki kite pa obedo i bur pa Elija, kiketo iyie lweny mamegi ki Jezebel, onyo rwom adek pa United States, Papacy ki United Nations. Acel tye calo lok ma iyie pi Kanisa, en mapat tye calo lok ma i bilo pi lobo; ento lanenyo aryo pa Moses ki Elija tye i bur acel keken pa Horeb, ki gin aryo bene ginyutu i bur i agiki pa lobo.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Ahab owaco bot Jezebel gimoro weng ma Elijah ose timo, ka keken kaka onego janabi weng ki ligangla. Cweyo, Jezebel ocwal laco me ngec bot Elijah, mowaco ni, Wek jogi otim an kamano, kendo dok obed mapol makato, ka pe atimo ngima ni obed macalo ngima pa acel ki gin, i kiny ka cawa man obiro. Ka oneno mano, ochung’ odhi ogweny pi ngima ne, obino i Beersheba ma i Yuda, kendo okweyo latic ne kany. To en keken odhi i thim ki lim me nino acel, obino oco odong i bwot yat me juniper; kendo okwayo pi en keken ni obed otho; owaco ni, Otyeko; kombedi, A Rwot, irem ngima na; pien pe an maber maloyo kwaro na. Kane obedo ka nindo i bwot yat me juniper, nen, malaika acel ogoyo iye, owaco bot en ni, Chung’ ki icam. Oneno, nen, ninede nyuka ma osenungi i cok, ki agulu me pi i tung ne. Ocame kendo omadho, kendo odok omedo nindo doki. Malaika pa Rwot obino doki pi kare aryo, ogoyo iye, owaco ni, Chung’ ki icam; pien lim man obedo madwong tutwal bot in. Obedo ochung’, ocam kendo omadho, kendo odhi ki twero me cam man pi nino 40 ki otieno 40 nyaka Horeb, got pa Lubanga. Obino kany i ol me got, kendo obed kany; kendo, nen, lok pa Rwot obino bot en, owaco ni, Itimo ang’o kany, Elijah? En owaco ni, Atye ki dwaro ma lamal tutwal pi Rwot Lubanga pa lwak: pien nyithindo pa Israel okweye muma ni, gigolo piny kac me misango mamegi, kendo ginego janabi ni ki ligangla; kendo an, an kende, abedo ma odong; gin tye cane ngima na, me kwalo. En owaco ni, Wot i woko, idong i got i wang Rwot. Kendo, nen, Rwot odwogo kowiro, kendo yamo madwong maber ma twero opuko got, kendo ogoyo kidi boroboro i wang Rwot; to Rwot pe obedo i yamo: ci ikare ma yamo otyeko, opoto piny; to Rwot pe obedo i poto piny: kendo ikare ma poto piny otyeko, obedo mac; to Rwot pe obedo i mac: kendo ikare ma mac otyeko, nobedo dwon ma piny-piny ma matin. Kane Elijah owinyo ne, opaco wang ne gi lewni, owuok, odong i dho ol me got. Kendo, nen, dwon nobiro bot en, mowaco ni, Itimo ang’o kany, Elijah? En owaco ni, Atye ki dwaro ma lamal tutwal pi Rwot Lubanga pa lwak: pien nyithindo pa Israel okweye muma ni, gigolo piny kac me misango mamegi, kendo ginego janabi ni ki ligangla; kendo an, an kende, abedo ma odong; gin tye cane ngima na me kwalo. Kendo Rwot owaco bot en ni, Wot, dwogo i yo ni bot thim me Damascus: kendo ka ibino, iyeyo gi mo Hazael obed rwot pa Syria: Kendo Jehu, wuod Nimshi, iyeyo gi mo obed rwot pa Israel: kendo Elisha, wuod Shaphat pa Abelmeholah, iyeyo gi mo obed janabi i kabedo ni. Kendo obedo kamano ni, ngat ma oduoko ki ligangla pa Hazael, Jehu obene onege; kendo ngat ma oduoko ki ligangla pa Jehu, Elisha obene onege. Ento an osigedo bot an 7000 i Israel, tyege weng ma pe gi obwol bot Baal, kendo dho weng ma pe osumbi en. 1 Kings 19:1-18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Kit ma otime bot Elijah i lawi me got nyutu peko me cwiny pa lanabi ikom lok, kede kit ma en oneno twero pa lok pa en ki tic pa en. Mose obedo kagwoko lok ma Lubanga owaco, ento Elijah obalo lok woko. Lok en acel keken; ka kende ni acel obedo ma iyie pa kanisa, ento acel mukene obedo ma woko pa kanisa. Ento, i yore me lanabi, ka gubedo kacel, gi nyutu lok me aryo me Buk me Nyute apar aboro. Gin ma myero aketo dwong iye ikom gin atir weng ma okube ki lawi me got, en ni i cawa me agiki peko me cwiny ma kityeko nyutu i cawa mo keken tye ikom lok ki twero pa en.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Moses ki Elijah nyutu jo ma "winyo" ki "neno" "dwon" ma obedo "lok pa Rwot." "Lok" eno nyutu kit pa En ma "kica" ki "adiera." Lacoo me Zabura bende penyo ni gimonyutu ne "kica" pa Lubanga, ma obedo kit pa En. Me onen "kica" pa En, Lacoo me Zabura gamo ni obi "winyo" gima "Roho" waco bot kanisa mapol.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
I bot la wer madit. Wer pa nyithindo pa Korah. Rwot, ise obed kica bot piny mamegi; ise dwogo jo Jakobo ma kityeko ogoli i twec. Ise weyo bal pa jo mamegi; ise yiko balgi weng. Sela. Ise kwanyo keca mamegi weng; ise juk ki pitek pa keca mamegi. Dwog wa, A Lubanga ma ogwoko wa, ki imi keca mamegi bot wa ocwec. Ibin bedo ki keca bot wa nyo abila? Ibin yar keca mamegi bot cawa weng? Pe ibin dwogo wa dok, paka jo mamegi opoto i in? Nyut wa kica mamegi, A Rwot, ki imi wa warwako mamegi. Abin winyo ngo ma Lubanga Rwot bin waco; pien obi waco kuc bot jo mamegi, ki bot jo maleng; ento pe gubidwogo i bwolo. Adier, warwako pa en tye piny bot gin ma guluoro; paka dwong' obed obedo i piny wa. Kica ki adiera gubedo kacel; bedo atir ki kuc gupuk gi. Adiera obi pye ki piny; bedo atir obi neno piny ki polo. Eyo, Rwot obi mini ber; ki piny wa obi yie ne. Bede atir obi ceto i anyim ne; ki obi kete wa i yo me cing ne. Zabura 85:1-13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Nen ni "kica ki adieri" (kede "adieri" obedo leb Ebru 'emet' ma wa tye ka cwalo kwede) ma kelo bedo atir ki kuc gicumi. Gikube kacel. Ngat ma cwalo Zaburi oketo werne i cawa magiki me kwero me nyutu, ka Lubanga "oyweyo bur pa" "jogi." Kwayo tye ni Rwot "odoko jogi ngima odoco."
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
Dwoko kwo kede dwoko kit myero otime, i kitic pa Roho Maleng. Dwoko kwo kede dwoko kit gin jami aryo ma pe gin acel. Dwoko kwo nyutu dwoko kwo me Roho, cwero twero pa wii kede pa cwinya, kacel ki dwogo ki i tho me Roho. Dwoko kit nyutu dwoko yik, lok i paro kede i cik me tam, yore me timo kede kit me tic. Dwoko kit pe bi kelo le maber pa bedo i kare, ka pe ki kubo gi ki dwoko kwo pa Roho. Dwoko kwo kede dwoko kit tye me timo tic ma kikicano botgi, kede i timo tic man myero giyubo pire katic. Selected Messages, buk 1, pot 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
“Dwogo kwo” ma ngat ma ocoyo Zabura okwanyo nyutu ni kwayo eni bino ki ngat ma ngene ni otho. Dwogo kwo ma ngat ma ocoyo Zabura okwanyo obedo kwayo ma twolo matek tutwal pi ngat me Laodikea me kwayo, pien ngat me Laodikea pe ngene ni otho i cwiny; ento ka en pe otho, pe ominy dwogo kwo. Dwogo kwo otimme ki moko wi me “winyo ngo ma Lubanga Rwot bi waco,” ci tic mukene pe myero obed anyim kunongo dwogo kwo eni ma bino ka Lamo Maleng obedo ii wa.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
Dwogo me woro Lubanga matir i tung wa obedo mit madwong pire tek ki mit maŋ pire tek i ikom jami weng ma wa mito. Me yeny man myero obed tic wa ma acel.
Speaking of the book of Revelation Sister White states the following.
I kom Buk me Apokarip, Sista White owaco kaka eni.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
Ka wan calo jo ngeyo ngo ma buk man obedo bot wa, revival madit bino neno i tung wa. Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Lok "revival" kityeko nyutu ni en obedo dwogo kelo i ngima. Jo ma kiyero me bedo i 144,000 myero con gineno ni gi otho, kede mito "dwogo ngima". Adwogi me ni jo 144,000 otho obedo but madit pa lok ma kikwango woko mapwod pe oloro kare me kica. Wa tye ki gin mapol me waco ikom adwogi man. Gin ma dwogo gi ngima obedo "kica" ma Lubanga yato botgi ka En dwogo gi ngima, kede omo gi bedo ma yot pa En. Gin ma dwogo gi ngima obedo adwogi ni Yesu obedo Alfa ki Omega, kede ngec man kelo iyegi "kuc" ma moloyo ngec weng. Lapor tye ni "adwogi" "obi pye ki i piny". Lok ma kiparo calo "adwogi", ma obedo Alfa ki Omega, cako aa ki Amerika, pien opye "ki i piny". Lok i cako ne obino aa ki Amerika, ki lok i agiki opye ki aa ki kabedo acel keken.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
I kit me lok ma “jo pa Lubanga ma i pango” obedo cal, wabitamo anabii mukene ma bene otyeko bedo i pango ma cal. Yesu onongo oyaro Yowana Baptiista ni en Elija, kede Yowana onongo tye i gereza ka onwongo mito ngec ka Yesu en Mesiya ma obino. Onwongo mito ngec pi kit pa Yesu ma tye ada. Onwongo mito ngec ka lok ma onongo okwaco kede lok ma Yesu dong tye ka okwaco, ka gin lok me ada. Ocwalo latic pa yena me penyo Yesu penyo mene, ento Yesu okwako woko ki penyo megi, omiyo gineno kit pa maleng pa yena.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
Kamano, ceng orumu woko, latic pa Yowana tye ka neno ki ka winyo weng. Ka me agiki, Yesu okwaco gi bot En, ocwegi ceto me waco bot Yowana gin ma giceneno, kacemo, ‘Obedo kica en ngat mo keken ma pe okejo peko i An.’ Luka 7:23, R. V. Nyutu atir pa bedo pa Lubanga pa En oneno i kit ma tic pa En rwate ki mito pa dano matye i peko. Dwong’ pa En onen i yikpiny pa En bot kit pa wa ma piny.
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
Gikelo lok, en obedo ma oromo. Yowana opar lok pa lanen ma ikom Mesaya, “Rwot oyeto an ki mo me anywak kwena maber bot jo ma piny i cwiny; ocwali an me anyubu bal pa jo ma cwinygi opoto, me apaco wolo bot jo ma kigengo, ki yabo od me turu bot jo ma kigubo; me apaco higa ma ocamo Rwot.” Aisaia 61:1-2. Tic pa Kristo pe keken opaco ni en obedo Mesaya, ento bene onyutu kit ma pinyruotne obino kete. Ada acel ma obino bot Elia i ger, bene oyabe bot Yowana, ka “yamo madit ki tek owyewo got, ki ogoyo kidi i cing-cing i wang Rwot; ento Rwot pe onongo tye i yamo: ki inge yamo obino goro piny; ento Rwot pe onongo tye i goro piny: ki inge goro piny obino mac; ento Rwot pe onongo tye i mac:” ci inge mac, Lubanga owaco bot lanen ki “dwon ma piny-piny, matidi.” 1 Kings 19:11, 12. Ka en aa, Yesu obino timo ticne, pe ki gogo me gir lweny ki bwaro kiti pa rwodi ki pinyruot, ento ki waco bot cwiny pa jo ki kwo me kica ki kweg pa kene. Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Teko pa Lubanga kicwalo ki tung lok pa En. Ki miyo i "cwinya pa dhano." Man obedo leyo pa "dwone ma matin ma kom-kom." Ento lok pa Elija obedo lok ma i woko, ma nyutu tieng ma tye i woko ki jo pa Lubanga. Kristo ne tye kobo Elija ni i "cawa me agiki", lok pa En aye kabedo ma teko tye iye; ento "gony pa gagi me lweny ki yweyo woko rek pa kom ki piny," ma ki miyo cal kwede yamo ma balo, piny ma oywoto, ki mac, gin aryo adek i tieng ma i woko ma buk me Nyuto ocweyo calgi, ma jo pa Lubanga biri bedo ikomgi. "Yamo ma balo" obedo cal pa Islam i luny me Bibul. "Piny ma oywoto" obedo goro ki bedo ma pe tye cik pa Nino me Loyo pa Faraŋsi. "Mac" obedo ruco ma obito i Sodom ki Gomora. Elija ne orwenyo ki teko pa Papa me odonyo i bur; entono Rwot onyuto bot en ni, kadi kwede tieng marac weng ma timo bal me agiki pa lobo, aye "dwone ma matin ma kom-kom" eni ka ma inwongo teko pa Lubanga.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Mose, Elija ki Yohana Batisita weng gi miyo lagam ni ginenyo kare pa Lubanga i wang got. “I wang got” obedo ranyisi kende keken ma bi miyo bot dul ma marac ki ma ogoyo yie i nyono. Yesu owaco ikom “dul ma marac ki ma ogoyo yie i nyono,” ma obedo dul pa “ceng me agiki” me tamo ma i roto. Ranyisi pi dul man obedo lanen Jona ma obedo iye pi ceng adek i wang got—i wang ryek madit.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Ka lwak dong ocoko kacel mapol tutwal, ocako owaco ni, “Kare man obedo marac: gitye ka mito lamal; ento pe bi miyo gi lamal mo, makato lamal pa Yona janabi. Pien macalo Yona ne obedo lamal bot jo Nineve, kamano bene Wod Dano bino bedo bot kare man.” Luka 11:29–30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Yona obedo i it pa ngwen madwong cawa adek ki otum adek, calo Yesu bene obedo i kabur cawa adek. Yona obedo alama, Yesu bene obedo alama. Gin nyutu alama me ciero, ma, pire kene, bino i bang tho.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Ento jo moko me jogeyo cik ki Farisewo odwoko, gi waci ni, “Ladit, wa mito neno alama ki bot yin.” Ento en odwoko gi waci ni, “Dul marac ki ma cwako rwatte tye ka kwayo alama; ento pe bimiyo ne alama mo, ento alama pa lanen Jona kende. Pien calo kaka Jona obedo i it pa ryek madit pi chieng adek ki otum adek; keken, Wod Dano binedo i pach piny pi chieng adek ki otum adek. Jo pa Ninewe bibi molo i weny ki dul man, ka biken tamo ne matek: pien gi odwogo cwinya i lok pa Jona; ka nen, ngat ma madit loyo Jona tye kany.” Matthew 12:38-41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Ka wa ngeyo cik me ceto odoco pa lok ma otime con, kede adwogi ni lok ma otime con ma maler weng nyutu agiki pa lobo, dong Yona kacel ki tho, keto i piny, ki dwogo i kwo pa Kiristo obedo “lamal” ci bende kwena pi dano pa Lubanga kombedi. Ka ki cwal Yona woko ki iye pa rya madit, ogamo kwena, calo keken ma kigamo tutwal kwena pa dwogo i kwo pa Kiristo ka malaika okwanyo got woko ki i wang bur ma Kiristo nonge iye. Jogi ma gicweyo calo Moze, Elija, Yona ki Kiristo ginyutu pe kende keken dano pa Lubanga me cawa agiki, ento bende ginyutu kwena ma gin acel acel otyeko miyo.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Jami acel me lameny pa Yona obedo gin ma otime i iye got, ma i kany kit me kica pa Kristo o nyutu. Kica acel ma Yesu omiyo bot Elija, en aye ma omiyo bot Yona ikare ma onongo otye ka orwenyo ki lagony me yubu lok. Tye jami mapol ma romo waco ikom Yona, ento kombedi tye gin mukene ma myero ki yar.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Ot me got nyuto tho ki dwogo kwo, kacel ki jami mapatpat. I cawa me agiki, jo me kuc pa Lubanga kityeko nyutu gi ki lami mapol ni gi otho, dok kigolo gi i kwo odoco. En aye, Jaci Kristo myero onywako odoco me neno Lobo pa Lubanga, ci man nyuto tho pa dano me cido ma macon; ento i gang pa poropheti, nenone tye mapol loyo. Man okwaco pi kwena ma kigengo woko i wotone. Elija ogengo waco kwena, Jona orwate woko ki waco kwena. Yohana kimeto iye i kere, ci ki niego ne. Yesu ki cem iye i lacar.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Alama pa Yona pe tye keken ikom tho ki cako kwo odoco; obedo ikom tho ki cako kwo odoco pa kwena, ki kwena weng ma ginyutu i Lok pa Lubanga calo ranyisi ginyutu kwena me mwonya me agiki, ma Won omiyo Yesu, ci Yesu omiyo Gabriel, ci Gabriel omiyo lanabi, ci lanabi ocoyo ne ki ocwalo ne bot kanisa weng. Lubanga omito ogiko kwena ki ocako odoco i lacwe me got ma Mose otyeko kwede. Elija ogiko tic pa laco kwena ci orwate i lacwe me got. Yona orwate i Tarshish. Yohana Mebatisita ogeno ne; Yesu bene ogeno ne. Laka weng magi myero kigolo gi i Buk me Nyute pa Yohana, ci kiketo gi rwate ki ceke bot ceke. Daniel ki Nyute obedo buk aryo, ento “laka pa Yesu” nyuto ni gin bene buk acel. Gi tye ki kite acel calo Baibul. Buk aryo ma gimedo buk acel, ki laco coc aryo ma ginyutu lami laka aryo.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daniel, laloc pa Babulon, ci lacen pa Medo-Peresia, o tho i kit me cal ka gicweyo iye i ot me laion. Jona o tho i kit me cal ka weel omoko ne. Joon ma ocoyo Buk me Rweny o tho i kit me cal ka gicweyo iye i mafuta ma tye ka ocwec. William Miller o tho, ento tye ki kica ni malaika tye ka kuro i kaburi pa iye pi dwogo ki i tho pa jo ma kare. Tice me lamo “Future for America” o tho i kit me cal i ceng 18 July 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Ngec me ciko ma agiki kityeko tero iye i konteksti me dwogo pa ripir ma kelo tho pa twero pa Papa. Dwogo pa ripir eni obedo gin ma kipoko maber i chapta apar adek ki apar aboro pa Buk me Apokarifu. Ka ripir ma kelo tho odwogo, papasi ma odwogo kwo bi bedo lobo pa rwot ma abongwen ma ki yaro i chapta apar aboro pa Buk me Apokarifu. Kityeko tito ne ni en ma abongwen—en acel ki i gin aboro. Abongwen en cal me dwogo kwo, pien tohara, macalo cing pa lagam me kube, myero kiket i nino me abongwen ka nyathi ma obedo laco otyeko nwo. Tic meno kityeko roko ne ki baptiismo i kare pa Kristiani, ci baptiismo nyutu tho, keto i piny, ki dwogo kwo pa Kristo. Kristo odwogo kwo i nino ma oko nino me aboro. Entoni, ka porofetik, odwogo kwo i nino me abongwen. Oko mwaka alufu acel me kuc, piny ma kityeko yubo manyen bi dwogo kwo i alufu me mwaka ma abongwen.