We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Wa otyeko coc wa ma ogiko ka wawakobo ikom yore adek ma rwate kacel me lok porofetik, ma gicoyo gi ki pot buk apar acel dok bot piero aryo aryo i Genesis, buk aceli me Old Testament; Matthew, buk aceli me New Testament; kede Revelation, buk agiki me New Testament ki me Bible weng. Yore me Genesis nyutu lagam ma ki timo ki Abram; yore me Matthew nyutu lagam ma ki timo ki kanisa me Kricitiani, ka Peter obed lamal me cako ki agiki pa Israel me cwinya ma me kare man. Lok ma i tung’ iye pa yore aryo nyutu rwom pa Lubanga; ki i Abram, obedo “circumcision,” ento ki i Peter obedo loko nying pa en. Verse ma i tung’ iye i yore me Revelation obedo pot buk apar abiro, verse apar aryo.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Twii apar ma ineno gin Rwodi apar, ma pud pe gi nongo lobo; ento gibino nongo teko macalo rwodi pi cawa acel ki nyama me pur. Revelation 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Genesis ki Matayo nyuto nyom pa bedo Lubanga ki bedo dano, ki Apokarip bende nyuto nyom pa leja ki joka madwong i kare me cik me Sunday. Rek adek weng ginyuto bot cik me Sunday, ka i kany dul acel yaro cim pa leja, ento dul mukene yaro muhuri pa Lubanga. Rwec apar aryo nyuto gin ma pe atir me leja ki joka; en omega m’otito ikom bur pa Nimrod i Genesis apar acel. Kany, dini pa kica mape atir okwano kwero ne, ki i Apokarip apar abicel acel nyako ma cwalo pire—en Babilon madwong—okwere. Nimrod obedo alfa i kom omega pa Vatikani, pien eni papasi obedo Babilon madwong, omega i kom Babel pa Nimrod ma alfa.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
Ma piretek i coc adek man ma i tung, obedo ni lagam ma tye i tung pa rek mo mo, en atir obedo coc adek.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Man en kica na ma myero wun ogwoko, ma tye i kin an ki in, kacel ki nyithin ma bikobo i wie in; myero wun o tohor latiino me laco weng i bot wun. Kacel, myero wun o tohor rwom me govi wunu; kandi obedo alama me kica ma tye i kin an ki in. Myero wun o tohor ngat ma tye ki ceng aboro i bot wun, latiino me laco weng i kare weng pa nyithin wunu, ma onywolo i ot, onyo ma wun ogolo ki cente ki lapii mo ma pe obedo i nyithin in. Genesis 17:10-12.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Yesu owaco bot en ni, “Kica obed bot in, Simon Barjona; pien ngat ma ringo ki remo pe otyeko nyutu ne bot in, ento Wun an ma i polo otyeko nyutu ne. Kede an bende waco bot in ni, in itye Petro, kede i kom kidi man abino yubu kanisa pa an; ki dwar pa piny me tho pe binyalo cayo bot en. Kede abino mi bot in lagwok pa Lwak pa Polo; ki gin acel acel ma ibikobo i piny bi kobo i Polo; ki gin acel acel ma ibiyweyo i piny bi yweyo i Polo.” Matayo 16:17-19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Kacel, lim ma onongo tye, ento kombedi pe tye; en keken obedo me aboro, ka tye i tung abiro, kacel obino ceto i balo woko. Kacel loke apar ma in oneno gin rwodi apar, ma kombedi pe gubedo nongo lobo me rwot mo; ento gibino nongo twero, calo rwodi, cawa acel, kede lim. Gin magi tye ki paro acel, kacel gibino miyo twero gi ki teko gi i bot lim. Nyutu 17:11-13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Lok me singruok ma mape kakare ma kicwalo cal kwede briiki ki simɛŋ pa Nimrod, ki kit ma mape kakare me Kaniisa ki Twero pa Lobo ma kinyutu kwede minara ki gweng madit, nyutu cal pa kit ma mape kakare me cal pa le ma kinyutu i Omɛga pa lok me Nimrod. Rek adek, ki kama i iye gi adek i coc adek, gin weng miyo tutudo bot singruok me kwo ki singruok me tho. Jo 144,000 gin aboro ma adaa, ma tye bot abiro; ci Paapaci obedo keken ma mape kakare. Dul pa Nimrod tye ki wii acel i nyomo pa gi, ka keto ka mape kakare bot jo 144,000, ma gibedo kacel i wii pa Kiristo. Le ma mape kakare “obin, ki pe tye,” obedo ka mape kakare bot Kiristo ma “obin, ki tye, ki bino dok bino.” I coc aboro kityeko yaro weng pa kit ma mape kakare ma kicwalo kwede Paapaci.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Gim ma ineno ne tye, ento pe tye; ci obi aa ki i poto ma piny pe nonge, ci obi wot i orem: gin ma bedo i piny gibedo gipongo wii, magi ma nyinggi pe kicoyo i buk pa kwo ki kare ma piny ne cako, ka gineno gim ma ne tye, ento pe tye, ento pud tye. Revelation 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
Yesu en ma onongo obedo, ki tye, ki bibi bino; ki lwak pa Papa, namba 8 ma obedo pa 7, en jamni ma ‘onongo obedo, ki pe tye, ento pud tye’. ‘Sa acel’ ma nyome pa yoka madit ki jamni nyutu, en talet me kit ma otime kacako ki cik pa Sunday, ka jo 100,000, ma Peter ki Abram nyutu gi, giceto malo i polo calo bendera, i kare acel keken ka lwak pa Papa bene ceto malo.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Wabin dong tye ka temo me nyutu buk pa Yoeli ki i kite me paro ma Pita i Pentecost oyaro ni lok mamegi me Pentecost obedo opong pa Yoeli. I reko adek me konvenant, mapatpat tye ki dul apar aryo, gin adek ma i tung i rek acel acel kobo kwo marom acel keken; kadi bene i gin acel meno Pita tye calo obedo ki Yesu i Cesarea Filipi, ma en aye Panium, kabedo ma lobo kombedi tye i tere me bino rwate. I Panium, Pita bene tye i Yerusalem i cawa me golo Roho Maleng i Pentecost. Reko adek me dul apar aryo odwogo ocake i Panium ki i Pentecost, ka kigo pa Lubanga kiketo i wi nyako me lonyo pa Kristo, ki cal pa le marac kiketo i wi nyako me lonyo pa Setani. Buku pa Yoeli tye ka nyutu lwongo me ywak i parabol me nyako maleng apar, ka Kanisa me Seventh-day Adventist me Laodicea onywake ki ngec ni gilal.
The book of Joel is set within the context of four generations.
Buk pa Joel tye i kit me cawa me kwo pa dano angwen.
The word of the Lord that came to Joel the son of Pethuel.
Lok pa Rwot ma obino bot Joel, wu Pethuel.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Winjuru man, ladito; bene winjuru, jo weng ma bedo i piny.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
Man otime i kare mamegi, onyo bene i kare pa kwaro mamegi? Mi ngec ikom eni bot otino mamegi, ki mi otino mamegi mi ngec bot otino pa gi, ki otino pa gi mi ngec bot kare mukene. Gima palmerworm oweyo, locust ocamo; gima locust oweyo, cankerworm ocamo; gima cankerworm oweyo, caterpillar ocamo. Joel 1:1-4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
“Laco macon” gin ludito pa Kanisa Adventist me Ceng Abiro pa Laodicea i cawa me keto alama pa 144,000, kede keto alama en kityeko i cawa me yubo piny pa Roho Maleng. “Laco macon” Ezekiel olwongo gi “ludito macon.”
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Eka en owaco bot an ni, Wod dano, in oneno ngo ma ludito me ot pa Israel gintimo i otum, ngat keken i kabedo pa cal pa pire? Pien gi waco ni, Rwot pe neno wa; Rwot oweko piny. Ezekiel 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Pwony ma ki Roho Maleng tye terang maber ni goyo muhuri me chapta 9 me Ezekieli obedo acel keken ki goyo muhuri me chapta 7 me Apokalip. En tye terang maber bene ni “ludito ma macon” me tim me rweny 4 mapire tek ma i chapta 8, kityeko tito gi ki limo 25. “Ludito ma macon” 25, ma onongo myero obed jogwoko pa lwak pa Rwot, gin lute ma giyubu ceng. Gin gin ma agiki me moko gi. I kit pa Ot Lamer ma gi wiro wi ki iye, gi tito dul aryo me jolemo 12 kacel ki Ladit Jolemo. I cawa pa Cik me Sunday, gi yubu ceng ki cwako alama me le, kun giketo kuc kwede nyoka madit, le, ki laco kwena me bwola. Limo 25 kityeko tito gi ki limo 250 i kwero cik pa Kora, Datan ki Abiram, ma gitito lare me adek ma lute 250 ma giketo ubani giceto iye. Labong adek me golo yie othogi ka piny oyabo ocako opoko gi.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Moses owaco ni, Kun ubiro ngeyo ni Rwot ocwalo an me timo tic weng magi; pien pe atimo gi ki paro pa an keken. Ka dano magi gutho ki kit pa dano weng, onyo ka gigamo peko ma dano weng gigamo, ci Rwot pe ocwalo an. Ento ka Rwot otimo gin manyen, ki piny oyab dhone, ololo gi, kede gin weng ma rwate kwede, ci gidonyo i bur tye ki kwo; ci ubiro ngeyo ni dano magi gipaco Rwot.
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
En otime ni, ka otyeko waco lok magi weng, piny ma gi tye iye ocego woko. Piny oyabo cwe pa en, ogamogi iye, ki otgi, ki dano weng ma otur bot Kora, ki jami megi weng. Gin keken, ki gin weng ma otur botgi, odonyo ngwec i bur, ci piny opongogi i wi; gin gipoto woko ki ikin lwak.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Jo Isirayel weng ma gitye i tunggi gikal ka gwinyo kwene gi; pien gi owaco ni, “Piny kik omino wa bene.” Mac obino ki bot Rwot, omoko lute 250 ma gicwalo insens. Numbers 16:28-35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
Gonyo me 1888 kityeko nyutu ki kite pa gonyo me Korah, Dahan, Abiram kede dano 250 ma gicweyo insensi. Dano 250 gityeko yubu kacel ki lup ma kiketo kacel adek, ma obino i Cik me Sande ka United States, le me piny, oyabo dwon ne kede owaco calo dragon. I kare meno, Kot me agiki kicwalo piny labongo pimo, calo kam ma dano 250 ma gicweyo insensi gityeko ogoye ki mac ma obino ki polo. Dano 250 ginyutu kit pa dini mape atir, ma gityeko ogoye i cawa me cwalo piny pa Kot me agiki i Cik me Sande. Piny ma oyabo i wi Korah kede ludwongone, obedo guro piny me Apokalip 11, ma nyutu ni United States oyabo dwon ne kede owaco calo dragon. Ka mac obino ki polo i dano 250, eno kiloro calo mac pa Elija i Got Karmel, ka lanabi mape atir gityeko ogoye. Mac pa Elija i Got Karmel rwate ki Cik me Sande; pien mac ma i wi dano 250 obedo mac me Cik me Sande pa Kot me agiki.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Lok ma i Buk me Namba matye ikom golo cik pa Korah, oromo poropheti ki golo cik bot ngec pi Lobo ma kiyiko, ma Yosua ki Kaleb ocwalo. Golo cik meno nyutu “nino me nyigo” ma i Baibul. Lok i kom golo cik pa Korah owaco ni, “Binu ngeyo ni jo eni ginyigo Rwot.”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
Jo riek keken gi ngeyo, ka jo riek myero gi ngeyo ni historia pa gonyo pa Korah myero kiketo i wi gonyo ikom lok pa Joshua me Piny ma Kigamo. Gonyo meno otime i Kadesh, kede ni, Kadesh keken ki gonyo pa Korah tye calo gonyo pa Seventh-day Adventism mabitimo i kare me cik me Sunday. Korah kacel ki lacoo 250 ma gi miyo obubani, gi tye calo lacoo 25 ma gi kudho piny bot ceng i Ezekiel 8. Lacoo macon i Ezekiel 8 gi nyutu gin ma angwen i tung’ gin angwen me tim marac ma medo mede, ma gitimo i Jerusalem, ma obedo cal me kanisa pa Lubanga.
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
Gin marac me acel obedo cal pa keken; me aryo obedo ot me iye ma kigonyo; me adek obedo loro pi Tammuz, ci lacoo apar aryo abic pye yic i piny bot ceng. Ecen, chapta abongwen nyutu jogi ma tye ka ywayo cwinya ki ka loro pi gin marac ma ki nyutu i chapta aboro. Jogi ma ywayo cwinya ki loro kiketo gi alama ki lajaleng ma aa malo ki tung lero ceng. Lajaleng obedo lapok-lwak, ci nyutu lok.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
Kwena me keto lacim ma aa ki tung anyim, obedo kwena me yamo pa tung anyim, ma obedo kwena me Islam. Ka jo 144,000 oseketo gi lacim, lalaro me kwarro dong cako ticgi, kany keken ma rek me poropheti ma i woko nyutu ni, “kwedo woko pa lobo kilubo ne ogoro pa lobo.” Mapat ki kare ma golo kwer otyeko i bot joma Kora romo gi, joma gidwoko woko kigwalo gi i woko pa Jerusalem. Jo marac kikwanyo gi ki Jerusalem, pien pe joma maleng ma gikal Jerusalem.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Ka dong Jwii ogolo an malo, okelo an i bur me tung ceng pa ot pa Rwot, ma luro tung ceng; ka nen, i bii me bur tye jo apar aryo ki abic; i iyegi, an oneno Jaazaniah, wu pa Azur, ki Pelatiah, wu pa Benaiah, rwodi me jo.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
Eka en owaco bot an ni, Wod dano, gin eni gibedo dano ma giparo tim marac, ki gimiyo tera marac i boma man; gin ma giwaco ni, Pe tye ma cok; wa yub ot; boma man obedo abur me boro, ci wa obedo nyama.
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
Ka mano, mi lok me lanabi i komgi; mi lok me lanabi, Wod dano. Ci Tipu pa Rwot obino piny i tung an, ci owaco bot an ni, “Mi lok; Ma Rwot owaco ni:”
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Man aye uwaco ni, O ot Israel: pien an angeyo gin ma bino i cwinyu, gin weng. Un omedo jo ma ugoyo ki tong i buru man, ci upongo yoo pa iye ki jo ma ugoyo ki tong. Eyo nen, Rwot Lubanga owaco ni: jo ma ugoyo ki tong ma utyeko keti i wang iye, gin riyo; kede buru man en agulu me cido; ento abi wolo wun ki i wang iye. Un olworo tong; ci abi kelo tong botu, owaco Rwot Lubanga. Ci abi wolo wun ki i wang iye, abi mii wun i lwete jo ma pe gang kwed wun, kede abi timo wenyo botu. Ubi poto ki tong; abi wenyo botu i teng pa Israel; ci ubi ngeyo ni an Rwot. Buru man pe bidi en agulu me cido pa wun, kadong pe ubidi riyo i wang iye; ento abi wenyo botu i teng pa Israel. Ci ubi ngeyo ni an Rwot: pien pe ugamo cikka na, pe utimo wenona, ento utimo calo kit pa jo mape yubu Lubanga ma tye i wie wu.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
En obedo ni, ka an abedo porofesai, to Pelatiya, wod Benaia, o tho. Ci an abalo piny i wang anyim, akwayo ki dwon madit, awaco ni, “Ayaa, Rwot Lubanga! in ibiro omo weng woko gin ma odong pa Isirael?” Ezekiel 11:1-13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
Jerusalem kicweyo i kare me cik me Sunday, ka ‘wheat’ gibalo ki woko ki ‘tares’. Ludito ma giyaro gi calo 25, onyo 250 pa Kora, gikwanyo gi woko i ‘border’ me Jerusalem me githo. 25 obedo lim me lami pa Lubanga ma gitimo tic pi ceng abicel, kede ka gityeko yaro en calo 250 (lim me 25 matimo gi apar), omiyo nyutu Kanisa me piny weng; pien apar obedo cal pa piny weng. Kanisa me lweny, kanisa ma kiketo iye ‘wheat’ ki ‘tares’; ento Kanisa ma olonyo, kanisa ma tye keken ‘wheat’.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
Lubanga pe tye ki kanisa ma ngima? Lubanga tye ki kanisa, ento en kanisa ma tye i lweny, pe kanisa ma oremo woko. Watye ka gonyo ni tye memba ma tye ki bal, ni tye yik ma pe witi i tung witi. Yesu owaco ni, “Piny pa Rwot me polo kicako rwate ki dichwo acel ma ocwalo ciya maber i pur mere; ento i cawa ma jo nino, lami mere obino, ocwalo yik ma pe witi i tung witi, ci oweko odagi.... Ento latic pa laloc me ot nobino gi owaco bot en ni, ‘Lacoo, pe in ocwalo ciya maber i pur ni? ento pire kede obino yik man?’ En owaco botgi ni, ‘Lami omiyo man.’ Latic nowaco bot en ni, ‘Imito ento wa wot wacego gi woko?’ Ento en owaco ni, ‘Pe; peka ka ucego yik, ubu bino coyo woko bene witi kwede gi. Wek gin aryo odongo kacel nyo i kare me kwanyo yite; ci i kare me kwanyo abiwaco bot jogi ma gikwanyo ni, Kwanyuru mokwongo yik me witi, bacuuru gi i otum otum me kume gi; ento witi kwanyuru i od me yite na.’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
I lok me apaka pa ngano ki ywaya, waneno pingo pe kikwanyo ywaya; pien ka kikwanyogi ywaya, dong ngano bene kikwanywogi kwede. Paro pa dano ki yubu pa dano romo kelo bal madwong. Ento, me gwoko ka bal pe obed, ka pe kikwanywogi ngano acel keken, Ladit owaco ni, ‘Wegi med kacel i kare me cano;’ eka malaika bican woko ywaya, ma gitingogi pi balo. Kacce i kanisa wa, ma giparo ni gigeno adiera ma malo, tye ka ineno ni tye jo mabalo ki jo ma gubalo, calo ywaya i tung ngano, Lubanga tye ki kube me bedo macon ki paco. Obedo kaketo yubu ki okwayo jo ma gubalo, ento pe obalo jo ma nongo gitero kare madwong i kwene me lok ma onongo mito okwenegi; pe okwanyogi ywaya ki tung ngano. Ywaya ki ngano bi medo kacel i kare me cano; ka ngano obedo opong i medo ne weng, ki pi kite ka ocweyo maber, dong bicon woko maber ki ywaya.
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
Kanisa pa Kiristo i piny pe opong maber; ento Lubanga pe obalo kanisa pa ne pien pe opong maber. Dong obedo, kede bino bedo, jo ma cwinygi opango ki cwer ma pe rwate ki ngec, ma gitye ka mito yweko kanisa obed macwic, kede kwanyo woko otut ki i tung ngano. Ento Kiristo omiyo can ma makwongo pi yoo me tic ki jo ma gubedo ka balo, kede jo ma pe gubedo loko cwiny, i kanisa. Pe myero jo kanisa timo tic ma pinyore pinyore, ma tye ki cwer cwiny, ma oyoto, me nywako woko jo ma gitye ka paro ni kitgi pe opong maber. Otut bi poyi i tung ngano; ento bino mede balo tutwal ka gin bedo goyo otut, ka pe kede yoo ma Lubanga ocimo, loyo weko gi keken. Kun Rwot kelo i kanisa jo ma gi loko cwiny atir, Satan ka kare acel kelo jo ma pe gi loko cwiny i rwate pa kanisa. Kun Kiristo tero nyig maber, Satan bende tero nyig me otut. Tye teko aryo ma gitye ka tic kare ducu i bot jo me kanisa. Acel tye ka timo pi yweko kanisa obed macwic, en mukene tye ka timo pi balo jo Lubanga. Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Kikwanyo jo marac woko ki Jerusalem me gubalo gi. Gikwanyo gi i kare me yubu, ma en bende kare ma ngano dong romo yubu, pien i kare man keken ka gicoko ngano calo sadaka me yweyo me bibala me acaki, ma obedo mikate aryo me Pentekote. Yubu bibala me acaki me ngano obedo gin ma porofesi pa Bibilia orwako pire tek. Giyaro ngano ki cok marac tye kobo gin man keken, kacel ki lok me cal mapol pa Kirisito ma nyutu alama me yo me porofesi ma tek tutwal.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
Odoco, parabol man gipwonyo ni pe tye twero me cako odoco inyuma me kero. Ka tic me Lok Maber ocweyo, con otum-otum opoko ber ki marac, ki lim pa dul mo keken dong oketo atir pi kare weng. Christ's Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
Sadaka me ngano en 144,000, ki malaika ma adek oyiko ngano ki apuk.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
Ci aneno malaika ma adek. Malaika ma obedo ka kobo an owaco ni, ‘Lokne romo oko cwinyi madit; ticne obedo ma piny keken. En aye malaika ma bi yero ngano ki yath marac, ka bi keto rono onyo wuedo ngano pi dogola me polo.’ Gin eni myero ojuko wii weng, kede pong tam. Dok kimiyo an aneno mito ma myero obed, ni jo ma gi geno ni wan tye ka rwako lagam pa kica ma agiki, myero gibed aa woko ki jo ma i cawa weng gicako gamo onyo pokeno bal manyen. Aneno ni pe myero lutino onyo ladit gidony i duli pa jo ma tye i bal ki i ocel. Malaika owaco ni, ‘Wek wii ocung pe tami i jami ma pe kelo ber.’ Manuscript Releases, volume 5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Malaika me adek oketo cal pa gonyo i ngano, kacel bene oyaro ngano ki yubu. Malaika me adek nyutu cik me Jumapili, ma en aye kama laco 25, ma nyutu lwak me rweyo pa Kanisa pa Seventh-day Adventist me Laodicea, gicwalo gi i woko pa Jerusalem kacel giciko-gi. I kare meno, Kanisa me lweny odoko Kanisa ma oloyo.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
Tic bino tyeko oyot. Jo pa Kanisa ma tye i lweny ma otyeko nyutu ni gin rwate gibedo Kanisa ma olonyo. Ka wa medo neno gin ma otime con, ka watyeko woto ikom acel acel me medo wa ma okelo wa i kabedo wa ma tye kombedi, atwero waco ni, Apako Lubanga! Ka an aneno gin ma Lubanga otimo, cwinya opong ki lacim ki geno i Kristo calo Ladit. Pe watye ki gimoro me luoro pi anyim, ka ce wa ceto woko ki parwa i yoo ma Rwot oterowa, ki lapwonye ne i gin ma otime con. General Conference Bulletin, January 29, 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
Lok pa lanen ikom lwayo otwoc me bal ki i wite obedo gin madit i lanen pa Bibiliya. Kirisito oyweyo Templu obedo cal me tic man; tung ma maloyo weng otime i Cik me Sande, pien wa nen ni jo ma myero kiyaro-gi, kicwalo gi i dic pa Jerusalem me tho.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
Kanisa me gano ki magugu tye nyaka kare me tem pa Cik me Sande, i kare ma magugu gikwanyo woko, pe ki tek pa dano, ento ki Malaika adek—ma nyutu Cik me Sande, kede lok me kot me agiki ma lacen dong mede i kwaco ki dwon madwong. Magugu obedo tami acel i waci pa lanenone, calo keken gano. Yore me Lubanga obito nyaka Cik me Sande, kede Malaika adek oyweyo Templu pi kare aryo. En oyweyo ne i 22 October, 1844, kede yweyo me Templu ma pi kare aryo obedo Cik me Sande.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
Jami ma piny woko i lok me kare ma kelo bot cik me Sande, obedo but madit i tito pa Kanisa ma oloyo, kede tares, ki wheat, ki kirwato pa dul aryo. Lok me agiki pa Revelation obedo lok pa malaika adek, ki gin yabe dul aryo ki gi rwatogi; ento ber me neno ni Sister White nyutu ni lok me agiki magi gimedo tum pa cobo. Lok me agiki ma omedo tum pa cobo obedo kidi me agiki; ki en aye mac ma rwato laco 250 calo apok me twol pi mac me balo.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
Ki nyutu bot Yohana gin me neno ma bor ki ma golo cwinya i tyen pa Kanisa. Oneno kabedo, peko, lweny, ki gwoko kwo ma agiki pa jo pa Lubanga. Ocone kwene mag agiki, ma bi weko keno pa piny obed otyek me golo—calo apok pa keno pi ot me rwako keno i polo, onyo calo apok pa yien pi mac me balo woko. Ki yaro bot ne gin ma dwong tutwal, nining pi Kanisa ma agiki, ere ni jo ma bi loko woko ki lok me bal bot lok ma atir ki jukogi pi peko ki lweny ma tye i anyimgi. Pe ngat mo myero obed i otwonye pi gin ma obino i wi piny. Lweny Madit, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Yweyo pa ot pa Lubanga ma en otimo, bene kiloro ki tic pa Dano me Burasi me Bolo ma Yohana Batisita oyubo calo En ma orwako tic pa ne. En aye ma yweyo bolo woko i nino pa Miller.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
Rwot tye ka bino nyutu ni jo maber pe rwate ki jo marac; pien ‘yang me kwanyo tye i lwete ne, en bi dyoŋo maber piny me kweyo cente ne, kadong bi coko witi ne i dogola; ento bi ketho puk ki mac ma pe ki juko.’ Review and Herald, November 8, 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
Dako White orwako Yesaya, ka en onongo nyutu ni i mwaka 1849 Rwot oywayo cingne dok i kare me aryo me agamo otir pa jone; ci Yesaya ki Dako White tye ka nyutu agamo me agiki pa 144,000. Kit me agamo tye ki “scattering” ki agamo, ma kimonge calo “first disappointment”, ma kelo agamo i agiki me kare me kuro. Gin acel acel magi i “sealing” pa 144,000 obedo gin ma pire kene i porofesi me Bibul. Lok me woko ma Rwot tye ka tic kwede calo yot me miyo kec donyo i tyeko ki cweyo iye i Daniel 11:11; ci agamo me agiki onen i Yesaya 11:11; ci agiki me kare me kuro onen i Revelation 11:11; ci yabo pa “wheat” ki “tares” i kare me Sunday law tye i Ezekiel 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Paco man pe obedo abii me wun, kede wun pe obedo ringo i wang paco man; ento an abi ng'ado bura wun i ribbe me Israel. Ezekiel 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
I Joel, ‘waini manyen’ ojuko ki ladito macon ma onongo gitye me bedo lagwoko ot pa Maleng. Lok pa Dwol me Otum obedo waini manyen me Joel, ki mac ma oboro piny i kare me cik me Sande kityeko yero ne calo mac me Pentekote. Mac eno nyutu lok, ma obedo waini manyen, ento obedo bene lok ma obalo lacoo piero aryo abicel ma gicwalo insens. Kanisa me Seventh-day Adventist me Laodicea ogik i kare me cik me Sande, pien i kare meno mac kigolo piny labongo cim ki obalo lacoo piero aryo abicel ma gicwalo insens; omiyo obalo kit me pak megi.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
Ka kanisa me Seventh-day Adventist tye obedien i cik pa Sunday, twero ki bedo-tek pa govermen pa United States bina loro ne. Ka tye pe obedien, dong bina loko nying ne wek obed Kanisa me First-day Adventist onyo nying mukene ma rwate tutwal. Maber onyo marac, kanisa me Seventh-day Adventist pe oyabu woko cik pa Sunday. Lagony me porofetik cwalo atir ni Adventism okweyo woko lok me yoo macon i 9/11, kacel kwede yoo macon meno gi tero bot od ma kigi loro i cik pa Sunday. Dano 25 kiketo gi calo i lok pa Ezekiel ki “Jaazaniah, wu pa Azur, ki Pelatiah, wu pa Benaiah, lacwe pa lwak.”
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
Nyinggi tye ka nyutu kit jo pa Lubanga, ento en obedo keken nyutu. Nying ‘Jaazaniah’ nyutu ni ‘Lubanga winyo’, kede en obedo otino laco pa ‘Azur’, ma nyutu ni ‘okonyo ki gwoko’. Sister White owaco ni dano 25 myero obed jo me gwoko, calo kit ma ‘Azur’ nyutu. Otino laco pa Azur owaco ni ‘winyo’ Lubanga, ento en obedo dul ma, ka gineno, pe gineno; ka gwinyo, pe gwinyo. Nying ‘Pelatiah’ nyutu ni ‘kigwoko ki bot Lubanga’, kede woro ne ‘Benaiah’, nyutu ni ‘Lubanga otimo’. Ka Ezekiel otyeko lok me ciko, Pelatiah otho.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
Gweng man pe bino bedo sufuria mamegwu, kede pe wun bino bedo nyama i tung iye; ento an abiketo hukumu bot wun i twere me Isirayel; kede wun bino ngeyo ni An atye Rwot; pien pe wun otyeko woto i cikke na, kede pe wun otyeko keto hukumu na, ento wun otimo calo kit jo ma pe ginen Lubanga ma gitye ikom wun. Kacel obedo ni, ka an awaco lok pa Rwot, Pelatiya, wu Benaia, otho. Eka apoto piny i cwec na, akwang ki dwon madwong, awaco ni, Aii Rwot Lubanga! ibibalo weng adwogi me Isirayel? Ezekiel 11:11-13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Pelatiah otho i dwon madwong pa Ezekiel. Wiiti otho i yoo i 18 Julai 2020, i tyeko me Nyut pa Yohana apar acel. Wiiti obedo Musa ki Elija; Musa, lami coc me acel pa Lok pa Lubanga, ki kica me ni Elija biro bino, obedo lok me agiki i Kitap me Cik macon. Alpha ki Omega gikimiyo gi tho i yoo pa Sodomu ki Misri, ento gin gichier i 2024, macalo kityero i Nyut pa Yohana 11:11. Ka gitye i tho, Sodomu ki Misri gicwero. Ezekiel oketo tho pa Pelatiah i cawa pa gin ma odong ka owaco ni, “Ai Rwot Lubanga! ibitimo agiki woko pa gin ma odong pa Isirael?” Sodomu obedo bal pa Seventh-day Adventist i cawa pa gin ma odong, ki lok pa Isaiah.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Winye, polo; piny, winye; pien Rwot owaco: Atyeko cweyo nyithina ka akelo gi malo, ento gi okweyo an. Dwe ngeyo lami en, ki kete ngeyo ot me mere pa lami en; ento Israel pe ngeyo, jo an pe gi paro.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Aii, piny ma opongo ki bal, jo ma ocoyo ki bal, kic pa jo tim marac, nyithindo ma giloro: gin weyo Rwot, gin oketo peko i cwinye pa En Maleng pa Isirael, gin odwogo tung’ icam. Pingo ma wut myero omungo dok? wut bin lubo cik dok ki dok: wi weng obedo ki dwe, ki cwiny weng olanyi. Ki cok me cing dok i wi, iye pe tye maber; ento twat, ki binyo, ki twat ma bolo: pe gicobo, pe gikit, pe gimiyo yot. Piny wuti ocwal woko, gweng wuti tye ocot ki mac: lobo wuti, jo ma pe ngene gicamo iye i wang wut, ci dong ocwal woko, calo ma jo ma pe ngene ogoyo woko. Ci nyako pa Siyon obedo keken calo ot matidi i pach me zabibu, calo ot me kicwic i pach me matango, calo gweng ma giceng iye.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Ka pe Rwot me jolweny weng ocweyo bot wa otum matidi tutwal, wabedo calo Sodom, kadong wabedo calo Gomora. Winyo lok pa Rwot, in ludito me Sodom; winyo cik pa Lubanga wa, in jo me Gomora. Yesaya 1:2-10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
I kare pa jo ma oceto, Mose ki Elija gicwako kwo gi i Sodomu ki i Misiri. Misiri obedo cal pa tic pa gamente ma obale, ki Sodomu obedo cal pa tic pa kanisa ma obale. Pelatiya, wod Benaia, okwii i cik me Sande, ma Aisaia oyaro ki ceng me poko cwiny pa Bayibul, ma en obedo 1863, onyo cik me Sande. Pelatiya, wod Benaia, nyutu cal mape atir pa jo ma winyo Lok pa Lubanga atir. I kare pa jo ma oceto, jo ma Mose ki Elija nyutu gi, gicwako kwo gi, ci ki yweyo gi ki i tho. Yweyo meno ocako ki dwon i coo i Julai me 2023. Kacel ki 2024, cweyo agiki me ngano ki ngolo dong tye katime.
At the Sunday law the Seventh-day Adventist church will know that they are lost.
I kare me cik me Cawa, Kanisa pa Seventh-day Adventist bi ngeyo ni gin opoto.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Gamo man pe bino bedo abur madwong pa wunu; ci pe binu bedo ring'o i tung iye; ento abi kano wunu i dog pa Isirael. Ci binu ngeyo ni an aye Rwot; pien pe uwoto i cikke na, ci pe utimo kano me an, ento utimo calo kit jo-llobo ma orwenyo botu. Ci otime ni, ka atero lok me poropeta, Pelatia, wod pa Benaia, otho. Ezekiel 11:11-13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
Tho pa Pelatia, ma nyinge nyuto ni ‘ogwoke ki Lubanga’, i kit me lok nyuto ni ‘kimiyo bot tho’, i tutunu acel keken ma i Daniel 11:41 lutic me cawa apar acel giywoko ki cing pa Rwot me Bor. Pelatia kimiyo i cing pa Rwot me Bor i cik me Ceng. Pelatia, lacoo pa Benaya, piro ni, ‘gin ma Lubanga oyubu’. I tutunu acel keken ma Lubanga odok oyubu ot pa Lubanga doki, me yweyo iye calo kanisa ma otyeko kelo cengo i cik me Ceng, gin ma nyutu-gi ki Pelatia kimiyo gi bot tho; pien, me bedo kwede i tic me yubu doki kabedo me obonge macon, gi tye yubo pi gi keken kaburi pa Tobia. Pelatia nyutu ‘ki wi i cing’ pa Isaya, ring ma opong weng ki bal. Ring eno obedo Kanisa Seventh-day Adventist me Laodicea, i agiki me kare angwen me gono ma dong oywate wot pire keken, ma Isaya ocoyo calo gono ma kelo yaro wot pire keken ka owaco ni, ‘gono mapol mapol’. I temo me agiki ma ocako i 2024, ngano otho pi nino adek ki nus; eka odwogo kwo, eka gibingeyo ni Rwot obedo Lubanga.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Eracel, waco botgi lok me poro ni, En aye ma Rwot Rubanga owaco ni: Nen, jo na, abi yabo kaburu wunu, ka abi kawo wunu woko ki kaburu wunu, ka abi kelo wunu i piny pa Israel. Ci wubino ngeyo ni an Rwot, ka anyabo kaburu wunu, jo na, ka akawo wunu woko ki kaburu wunu. Ka abi keto Roho pa an iyi wunu, ci wubedo ngima, ka abi keto wunu i piny wunu keken; ci kono wubino ngeyo ni an Rwot owaco ne, ka atimo ne, owaco Rwot. Ezekiel 37:12-14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
Lwak pa lapriest ma pe atir, ma kilokogi ki namba 25 i cik pa ceng Abicel, dong gibino ngeyo ni Rwot en Lubanga. Ngano bene ngeyo ni Rwot en Lubanga i mwaka 2024, ento magugu ginyuto ngec meno i cik pa ceng Abicel, ka dong obedo otum. Kare man cako ki wil kede yubu odoco, kede tyeko ki wil labongo yubu odoco. Ngano i cako ngeyo Lubanga, ka En tyeko yubu odoco ma i Buk me Revelation apar acel; ento magugu gineno i goro me piny pa cik pa ceng Abicel ma i boc apar acel pa Buk me Revelation. I tung alama aryo magi, kit me temo me koc me agiki kelo dul aryo weng bot opong pi kwanyo.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Kwena pa Joel obedo wer me puodho me waini; ento lapeny me acaki ma en oketo aye ka dano twero nyutu nino me agiki, kun pimo gi ki nino me con. Ladito ma i Joel pe gityeko timo mano; pien, ka kwayo me cwak obino i i dier cawa me otum, gin gigengo woko—gibolo woko ki i dho pa Rwot—nining i kabedo acel keken kama lamal me lobo oyabo dho ne me waco; acel keken be obedo kama punda pa Balaam owaco, ki kama won pa John ma Baptaiza owaco.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
Buku ikom "dano macon macon" tye ikom lapeny ni: ce man obedo otime i nino pa kwaro wunu? Lok man ocako kun owaco ni, "Winjo man." Ci olaro lami waci aryo: acel obedo pa kare angwen me bedo pa dano, ki acel mukene obedo pa kit angwen me miny. Ci gigonyo gi i kwayo ma i otum, keken me neno ni pe kicero gi i tung jo me kica ma Lubanga oyero. Pe kikwanyo gi woko pien pe gitye ki waini; kikwanyo gi woko pien gitye ki waini marac. I nyig lok me dako mapwod apar, waini manyen pa Joel obedo mafuta.
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
Gwoko kwo megi kiketo iye i kit me ka gin yaro "waini manyen" me lok me "kot me agiki." "Ludito ki ladit me ceng macon" bene Yesaya oyero gi macalo "jomaco kongo pa Efereim," ki Efereim pe obedo i joma kicalo i Buk me Nyuto chapta abicel. Kicoko en ki owadgi Manase. Tek tutwal me nongo rwot marac loyo Manase, ento en ocoko jomaco kongo pa Efereim.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Dul pa jo ma pe gityero cwiny pi dwogo piny i kit pa lamo megi keni keni, kede pe gicwer pi bal pa jo mukene, gibipoko labongo alama pa Lubanga. Rwot omiyo anjelu megi cik, lacoo ma tye ki gin me neko i cinggi: ‘Wuturu i cenne i kom poto, kede ugoyi; pe myero wangwu kube, onyo ubed ki kica; unek pire kene ladit ki jonge, nyako ma pe oruc, kede lutino matidi, kede dako; ento pe oburom i laco mo ma i iye tye alama; kede caki i ot maler pa An.’ Ci gicako ki ludito ma tye i anyim ot.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
Kany wa nen ni Canisa—Tempele pa Rwot—en obedo ma acel me nongo goyo me cwiny marac pa Lubanga. Ludito me con, jo ma Lubanga omini gi lacer madit, kede mabedo calo lagwok me lamo me cwiny pa jo, gi weko jami ma kigeno i gi. Gi keto bedo ni pe wa myero weny amagero onyo nyutu ma pire tek pa twero pa Lubanga calo kare me con. Kare o loko. Lok magi medo pe-geno gi, kede gi waco ni: “Rwot pe bi timo ber, con pe bi timo marac.” En tye ki kica madwong tutwal, pi pe bi bino ruko jo pa En. Omio “Kuc ki gwok” obedo lok ma aa ki lacoo ma dok pe gibiro dongo dwon gi calo opuk me nyuto jo pa Lubanga loka me golo cikgi, kede ot pa Yakobo balgi. Guok ma pe giyaro gin aye ma gineno kwer ma kare pa Lubanga ma cwiny oceto. Lacoo, nyako cwer, kede lutino matino, giketh weng kacel.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
Gik ma orweny, ma jo ma geno maber gi tye ka cungu cwiny ki yub ikomgi, gin weng ma romo nene keken ki wang dano; ento gin marac ma loyo weng tutwal, magi ma gicako kwiri pa Lubanga ma pwot ki maleng, pe giyaro. Lubanga ma madit, en ma neno i cwinya, ngeyo tim marac weng ma jotim tim marac gitimo i mung. Jo magi gibedo gi ber bedo i bwol gi, ci pien pac pa En obedo madwong, gi waco ni Rwot pe neno, ci gitimo calo eni ni ocweyo piny. Ento obino nongo boko pa gi, ci obyaro i wang jo mukene tim marac magi ma giceto tek me yiko.
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
Pe tye rwom me kabedo, bedo madit, onyo ngec me lobo, onyo kabedo i tic maleng, ma twero gwoko dano ki weko cik ka kikweko gi bot cwinygi ma bwola. Jo ma gityeko paro ni gin maber ki kare, gubedo jo ma cako anyim i dwogo woko ki yie, kede gubedo yore me pe paro, kede tiyo marac ikom kica pa Lubanga. Yoregi marac En pe dong bi kuma, kede i kwech pa En, obwoko gi labongo kica peke.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
Ki cwiny ma pe yot Rwot okwanyo bedo ne bot jo ma oyubgi ki kica me ler madit, ki ma kityeko neno twero pa lok i limo me konyo jo mukene. Cawa acel, gin obedo lacoo pa en ma ma gen, oyubgi ki bedo ne botgi ki nyutu ne; ento gi oweko en, gi okelo jo mukene i bal, eka gikelo gi i cing pa kudho pa Lubanga. Testimonies, volume 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
Joel tye ka waco bot jo me lalo me Kanisa Seventh-day Adventist me Laodicea ka onyutu “ludito”; ento en bende tye ka waco bot jo ma pe tye ki ngec, macalo kit ma Isaya lwongo jo ma kiyaro kwede jo me ngec. Joel tye ka waco bot ludito me kare macon ma gupoko wi piny bot ceng i Buk Ezekiel chapta 8, kede jo ma obedo acel i yubu i chapta 9. En bende tye ka waco bot jo me Kanisa Seventh-day Adventist me Laodicea ma pe tye ki twero me lalo, ka owaco ni, “Winyo man, ludito, mi wii; jo weng ma obedo i lobo, winyu.”
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
Lacoo apar aryo ki abicel ma i pot buk abicel adek tye i kare pa cik pa ceng me acel pa cabit, kun gipuku bot ceng ki tyenggi ocako bot Ka Maleng. Gin “tyek” pa dwogo woko pa dano mia aryo ki apar abicel, ma gubedo i but Kora, Datan ki Abiram. Lacoo apar aryo ki abicel gin cal pa dwogo woko ma odoco otime, ki yubu pa Lamo Maleng i 1888, ma oketo cal pa dwogo woko pa ludito me lalo pa Kanisa pa Seventh-day Adventist ma Laodicea i 9/11, ki nyaka bot cik pa ceng me acel pa cabit. Ginyutu “tyek” pa dwogo woko i kare acel keken ma Yesaya i pot buk abicel acel tito jo me ngec macalo “tyek,” ma tye ki cwiny iye.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Joel obedo nywaro bot Adventism ni kare me temgi ogiko, pien gi opongo kop pa kare me temgi ki richo, kede opong man nyutu calo tuo ki i wi gi dok i cwere me tiŋgi, me nyutu ni lok me kec ma agiki kigweyo i cinggi. Isaiah bene nyutu gin acel i pot buk abicel abongwen.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Bedu, ki limu; wuuru, ki wuu: gi opwodho, ento pe ki waini; gi ocokocok, ento pe ki kic ma rweny. Pien Rwot ocweyo i botu Roho me nino madwong, ki ocigo wangwu: lanabi ki rwodwu, lanenogi, ocigogi. Neno pa gin weng obedo botu calo lok me buk ma kicigo, ma dano gicweyo bot ngat ma okwan, gi waco ni, “Kwan eni, apeny in”: ento owaco ni, “Pe atwero; pien kicigo.” Ki cweyo buk bot ngat ma pe okwan, gi waco ni, “Kwan eni, apeny in”: ento owaco ni, “Pe atye ma okwan.”
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Ento Ladit owaco ni, “Pien jogi bino bot an ki dwon gi, kacel ki labi gi giworo an, ento gikwanyo cwinya gi kure bot an; ci woro gi bot an obedo cik pa dano ma kimiyo gi. Ka en, nen, abi medo timo tic ma cane i tung jogi, tich ma cane kacel ki loka ma cane; pien lacim pa jo ma gitye ki lacim obiro bale, ci ngec pa jo ma poyo wii obiro ocigi. Kwer botgi ma gitemo piny matek me ocigi paro gi bot Ladit, ci ticgi tye i otum, ci giwaco ni, ‘Ngat mane neno wa? Kede ngat mane ngeno wa?’ Adier, yubgi me yubo gin i woko obitedi pire calo le pa japot: pien tic bi waco bot laticone ni, ‘Pe otimo an?’ onyo gin ma kipango bi waco bot opangone ni, ‘Pe onongo tye ki ngec?’” Yesaya 29:9-16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
‘Nyuto’ pa jo ma tye ki ngec tye piny ikom kwanyo lacim pa Lok porofetik pa Lubanga. Jo ma kipwodo i institiusen me Adventism ma orac pe gi romo kwano buk me porofesi, ki gi miyo Lubanga tol ni pe tye ki nyuto. Ka porofesi ki kwanyo lacim iye, pe ginyuto; ci gi miyo Lubanga tol ni en aye pe tye ki nyuto, ki kit man gi dwoko jami piny iye woko. Jo ma kipwodo ki jo ma pe kipwodo i Adventism pe ginyuto porofesi ma ki kwanyo lacim iye ka pud pe ogiko porobesyon, ci Buk pa Joel ciko ‘joladit’ wek gi winyo; ento gin dul ma, winyo, pe gi winyo; neno, pe gi neno.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Cwiny atir pa yubu-gi tye i pe gi twero ngeyo Kristo ni En Acel ki Agiki. Man aye kit me bur ma lapeny kikwayo, “Man onwongo tye i cawa pa un, onyo bende i cawa pa kwarwu?”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Kare mo obedo i rek pa kwaro wu ma jo ocwake i Ywak me Dyere me Nino, ento ka gi nongo ni gin dakitini ma pe gi ngec? “Ladit” kimiyo gi cik ni, “cuke,” macalo kit ma Millerites otime kwede i kambi pa Exeter i 1844. Parabel pa dakitini apar obedo parabel pa tami me jo Adventist, ma otum nining i rek pa Millerite, kede obiro tum nining doki i cawa me agiki. Pe twero pa jo Seventh-day Adventist me Laodicea me nongo ni rek me yubu pa kanisa pa gi obiro dwogo doki i cawa me agiki, tero dwong i cik me porofetik ma obedo lagony ma yabo lok me porofetik. Pe obedo keken cik Biblikal, ento bende obedo cwiny pa yabo me kit pa Yesu Kiristo ma kiyabo mapwod kare me temo oloro.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
Joel penyo ni, "Bene man obedo i kare mewu, onyo i kare me kwaro-wu?" Onyo ki twero penyo ni, "I kare me kwaro-wu, obedo tije me temo ma ogonyo jo me laloc manyen ki jo me laloc macon?" Obedo iye, kendo ogonyo ne otime ki kwena me lanen, ma ki nyuto calo kec i lepok lok. Lok ni, "Bene man obedo i kare mewu onyo i kare me kwaro-wu," oyaro maber ni gin ma otime i kare me kwaro-gi obedo dwogo cwiny ma cokki bang dyer angwen me ogoro ma medo mede, calo kit ma cik omiyo ni ki cwalo kwena ni i dyer angwen, kede lageng angwen me ogoro ma medo mede. Joel obedo yaro me kobo bot kanisa ma ocoyo woko, ma opoto woko bot adwogi, i Kwac me Odii. Pe kanisa mo keken i mukato me maleng otyeko gengo leer madit maloyo kanisa me Seventh-day Adventist. Cal me kit gengo adwogi matime calo eni kityeko nyutu pire tek ki "Capernaum."
We will continue in the next article.
Wa bi medo i coc ma anyim.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
I Kapernaum, Yesu otime bedo kanyo i kare mapatpat me wotone anyim ki dwogo; kono gicako yaro kany ni 'kabedone keken.' Obedo iye pi pa Galili, ki piny macok i lim me piny ma maler pa Jenesareti, ka ne pe obedo iye pire keken.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
I bot jo ma waco ni gin nyithindo pa Lubanga, kuc ma kiyarogi obedo manok tutwal; lok ma piir mapol otyeko waco, kacel ki wero mapol otyeko waco bot jo ma pe tye i yie wa. Jo mapol kityeko neno jo me kanisa mapatpat calo jo maricho madwong, ento Rwot pe neno gi kamano. Jo ma neno jo me kanisa mapatpat kamano, myero gimino piny i tung lacok pa Lubanga ma tye ki twero madwong. Jo ma gi wero gika, romo ni gi nongo ler manok keken, ki yore me tic manok, kacel ki twero me bedo manok. Ka obedo ni gi nongo ler ma jo mapol i kanisa wa gi nongo, gityeko kweyo anyim ki dwong madwong tutwal, kacel gi yaro yiegi maber bot piny. Bot jo ma yubo dwong i ler megi, ento pe gityeko wot iye, Kristo owaco ni, ‘Ento an atito boti: i ceng me wero, Tire ki Sidon obedo yot maloyo botu. Itye, Capernaum [Seventh-day Adventists, ma gi nongo ler madwong], ma kigiyeyo i polo [i kit me twero], ibibedo kobo piny i Gehena; pien ka tic madwong ma kicweyo iye kikweyo i Sodoma, Sodoma obedo odong nyo ceng eni. Ento an atito boti ni, i ceng me wero, piny pa Sodoma obedo yot maloyo i bot in.’ I kare meno Yesu odwoko owaco ni, ‘Ayeri, I Wu, Rwot pa polo ki piny, pien i kewo gin eni bot jo ma tye ki ngec ki poto wic [i yero gi keken], ka i nyutu gi bot lutino matidi.’
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
‘Kombedi, pien utimo gin weng magi,’ Lubanga owaco ni, ‘an owaco botu, ka acako i cawa matidi ki waco, ento pe uwinyo; ka akwaco u, ento pe udwoko; kamano abedo atim bot ot man, ma kicako waco kwede nyinga, ma i geno iye, ki bot kabedo ma ami woko botu ki bot kwaro pa un, macalo ma atimo woko bot Shilo. Ki abicwalo u woko i wangna, macalo ma acwalo woko owot pa un weng ducu, paka nyig weng pa Efraim.’
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
Rwot Lubanga oketo i tung wa dul me tic ma tye ki rwom madwong, ki myero gigi lero, pe calo dul me tic pa lobo gileri, ento ki cik pa Lubanga. Myero gigi lero ki wang acel keken i dwong pa en, pi ni ki kit weng cwinye ma tye ka tho gigwoko. Bot jo pa Lubanga ranyisi pa Roho Maleng obino, ento jo mapol pe giwinyo yubu, ciko, ki lamal.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
'Winyo kombedi man, jo apur, ki pe gubedo ki ngec; ma tye ki wange, ento pe gineno; ma tye ki winye, ento pe gwinyo. Pe guluoro an? waco Lubanga. Pe gubigogoro i bot an, an ma atero lobo poto obed yabu me nam ki cik ma pe ocako kare, pi pe odonyo loyo; ka pi ne yimo pire kene piny-piny, ento pe giloyo; ka gi yaro, ento pe gidonyo loyo yabu ne? Ento jo man gitye ki cwiny me woto woko ki me gonyo; gubale woko, ki odonyo. Pe gi waco i cwinygi ni, “Wakeluoro kombedi Lubanga wa, Lubanga me wa, ma omiyo kwed wa kot me acaki ki kot me agiki i kare ne; en ogwoko kwed wa sabit me meyo ma kicimo.” Tim me richo wunu obale gin man woko, ki richo wunu ogwoko maber ki bot wunu. ... Pe gicoyo lok me ngat ma pe tye ki laco, ento gimedo maber; ki twero pa lapingi pe gicoyo. “Pe abi yubu pi gin man?” waco Lubanga; “pe cwiny an obi yubu piny macalo man?”'
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
Myero Lubanga owaco ni, “Pe i lamo pi jo man, pe i yweyo dwon me yabo onyo lamo pi gi, pe i tim lamo i komgi bot an; pien pe abi winyo i”? “Eracel, kop ogoye, ki pe obedo kop me agiki. . . . Pe ibin cako ki cawa man i kwaco an ni, ‘Wuora, in aye lanyut pa tinya’?” Review and Herald, August 1, 1893.