The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.
Yunitid Isteet me Amerika kinyuto pire keken i Bibul. Tye nyig coc mapol i Bibul ma kinyuto Yunitid Isteet maber tutwal i agiki me piny. I Reveleshen apar adek, Yunitid Isteet obedo nyama me aryo, onyo nyama ma tye ki tung aryo, ma aa malo ki piny ki gengo piny weng me aco onyo me cato, wabalo ka gi tye ki cal pa nyama.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Kadong an oneno le mapat ma ocake ki iye piny; ki ono tye ki lawi aryo macalo nyathi dii, ki owaco macalo nyoka madit. Ki otiyo ki teko weng me le me mukwongo i wang’en, ki omiyo piny ki gin ma bedo iye woro le me mukwongo, ma cwe me tho ne opwonyore. Ki otime tic me lamal madit, kun omiyo mac obin ki polo obot i piny i wang jo; ki oloko jo ma bedo i piny kwede cim me tic ma lamal magi ma ne tye ki twero me timo i wang le, kun owaco bot jo ma bedo i piny ni, myero gitimo cal pi le, ma ne obedo ki cwe me ligangla, ento onongo tye ngima. Ki otye ki twero me miyo ngima i cal me le, pi cal me le obed waco, ki omiyo gin weng ma pe gubed woro cal me le gubinego. Ki omiyo jo weng, matidi ki madit, ma tye ki jami mapol ki ma pe tye ki jami, ma pe tye i otigo ki ma tye i otigo, me kawo cim i tung acamgi, onyo i cokgi; ki pi pe ngat mo romo oo jami onyo weko jami pi cente, ka pe tye ki cim, onyo nying le, onyo namba me nyingne.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Kany tye ngec. Myero en ma tye ki ngec opime namba pa lyec: pien en namba pa dano; kede namba pa en obedo 666. Revelation 13:11-18.
There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.
I coc man tye abicel aryo me kit me poro ma rwate ki le ma bino ki piny ma tye ki tul aryo. En orwako lony pa le ma obedo i anyim pa en; en opingo dano weng i piny me kweyo wi i le ma obedo i anyim pa en; en otimo aloka madwong ma dano weng neno; en oyubu piny weng woko ci ociko piny weng me timo cal pa le ma obedo i anyim pa en; en omiyo kwo i cal pa le, ci cal owaco; en opingo piny weng ki cik me kur me tho me kweyo wi i cal pa le; ci en opingo piny weng me gamo kite i wii anyim onyo i tyen, ci ogengo jo ma pe tye ki kite, nying onyo namba pa le me golo onyo me cato.
The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.
Tic me bolo ma otime ki leen ma obino ‘malo ki i piny’ i rek apar acel obedo me bolo kacel ki twero madit kun obolo jo ma bedo i piny. Piny weng bi bolo ki United States. Man en ni, weko cawa pa Lubanga keken—piny weng bi bolo me yeko lalat me Antikristo. Gin matime me kwena ma obino anyim bolo me piny weng man dong tye ka time.
There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.
Tye lok i Bibul ma jo mapol ngeyo, ka obedo keken i yot pa ngec. Jo mapol winyo lok ikom tuko ma otime bot Mose ki Farao, bot Danieri ki Nebukadneza, onyo bot Yesu ki Pilato. Dano ngeyo lok pa Bibul magi i rwom mapol mapol me ngec, ento pe giyaro adada ni poropesia pa Bibul racel atir atir nyutu rwodi ki lobo pa rwot. Man obedo adada i kom Mose, Danieri ki Kirisito. Misiri, Babilon ki Roma gi nyute atir atir i poropesia pa Bibul anyim gin ma pod pe otime; ci lacen, i cawa me gin, gicoyo lok me nyutu ikom lobo pa rwotgi keken. Lubanga pe loko matwal.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
Pien an atye Rwot, pe aloko; omiyo un nyithind pa Jakobo pe ubale. Malaki 3:6.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Yesu Kristo en aye acel kawot, kombedi, ki pi kare ducu. Hebru 13:8.
The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.
Gin atir ni Lubanga pe loko woko kelo twero ne wa me keto yore me paro ma yot i paro wa ikom jami me piny ma tye ki tung aryo ma i Revelation 13. Pien wa ngeno ni Lubanga oketo anyim lok pa poropheti ma nyutu te pinyruoth me Misri, Babulon ki Loma i kare ma gi rwate kwede ki gicobo Kanisa pa Lubanga, wa twero keto atir gin mogo ikom jami me piny ma i Revelation 13. Macalo keken ma otime kwede Misri, Babulon ki Loma, poropheti pa Bibil bi nyutu te jami me piny man ki anyim, kun cawa ma lok ma kiloko ikome bitimo opong i gin matime. Atye ka waco ni watwero keto atir gin man i kom chik pa Bibil ma yot ento ma pire tek. Chik eno nyutu ni atir kiketo atir i wac pa jo aryo.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.
Ki leb pa joneno aryo onyo joneno adek, gi golo kwo pa ngat ma rwate me tho; ento ki leb pa janeno acel, pe gi golo kwone. Deuteronomy 17:6.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.
Lami acel pe myero otero lok i kom ngat pi gin marac mo keken, onyo pi richo mo keken, i richo mo keken ma otimo; ento ki wac lami aryo onyo lami adek, lok obedo adier. Deuteronomy 19:15.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Man en kare adek ma an abino botu. I leb pa laneno aryo onyo adek, lok mo keken obi cungo. 2 Korint 13:1.
Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.
Pe i yeo lok me peko i kom ladit, ento i bot lati aryo onyo adek. 1 Timoteo 5:19.
Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.
Lok pa lanen i Bibul onyutu anyim ni, ka Lubanga ogoyo kom bot Farao pa Misri ma yaro, Misri me kare ma con bi poto woko. Lok pa lanen i Bibul bende onyutu anyim dongo ki poto pa Babulon me kare ma con, kacel ki ogoyo kom bot rwodi pa Babulon ma yaro. Lok pa lanen i Bibul bende onyutu anyim dongo ki poto pa lwak pa Rome ma pe ngeyo Lubanga, ki onyuto gi keken latic pa Rome ma obale, kacel ki ogoyo kom bot gi. Kit pa Lubanga ma pe loko, ma bedo acel ki acel, nyuto ni lwak ma dit loyo ma kimino nying i lok pa lanen i Bibul—lewic me piny ma i Apokarip apar adek—pire tek bi nyutu keken ki lok pa lanen i Bibul.
When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.
Ka lok pa nabi me lewic ma obiro ki piny i Apokalips 13 otimo opong, kanisa pa Lubanga bi bedo i lweny ki twero me politiki ki me dini pa lewic ma obiro ki piny, macalo kit ma Mose, Daniel ki Kristo gityeko nyutu ne i lok pa nabi. Tic pa United States me Amerika ma lok pa nabi kwano ikare me agiki pa lobo en gin madit i lok pa nabi me Baibul. Kun wacako yubo ngec me Baibul ma nyutu tic pa United States me Amerika i lok pa nabi, wanabi tii ki cik ma nonge iye Baibul keken, pien Lok pa Lubanga pe mito tito pa dano. Israel me con omino gi cik me ceremoni, cik me kom ber, cik me yore maber apar, cik me pur, ki mukene mapat mapat. Lubanga en ma tye ki yore maber.
Let all things be done decently and in order. 1 Corinthians 14:40.
Wek gin weng otim kakare ki rwom. 1 Corinthians 14:40.
The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?
I Bibilo pe tye nyutu mo keken ma nyutu ni dano obedo ogwedi ka keken okwalo iye cik ma Lubanga omiyo. En ngo ma twero kuro bedo ogwedi, ka okwalo iye cik me loko ngec me porofeti ma kiketo i Bibilo, kede ma Bibilo keken omiyo, pi pwony pa porofeti?
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.
Lubanga owaco ni: “Bin kombedi, watam kacel: kadi richo megi obedo calo meny malal, gubedo yang calo theluji; kadi gi obedo meny maceng calo kirimison, gubedo calo rado.” Yesaya 1:18.
As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.
Ka wa tye ka tiyo kwede cikke me Bibul, wamiyo Bibul obed ma ocungo, kede me moko ada, ni cikke magi tye atir onyo mape atir. Macalo ki cikke pa Lubanga weng, pol kare tye yaro pa Setani i kom cikke. En aye, dong obedo rwom ni ka cik kitiyo kwede me yubu atir, atir ma oyub woko kacel ki cik ma kitiyo kwede myero gin aryo gimoko ada.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.
Wun ma amaro, pe yie i lieli weng; ento item lieli, ka gin aa bot Lubanga; pien lanen ma pe adada mapol guceto i lobo. 1 Yohana 4:1.
Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.
Adwogi mukene, ma cege ki nongo tic me kwena pa United States i kenyo man, obedo nongo lok me mung ma oa ki Buk me Revelation, ma Yesu ocone nyo i pokol man keken.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Gin ma kikano obedo pa Rwot Lubanga wa: ento gin ma kibico obedo pa wa kede pa nyithin wa nining, wek wa timo lok weng pa cik man. Deuteronomy 29:29.
God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.
Gin ma okane me lanabi pa Lubanga, ma kinyuto, tye pi weko joma gamo gi wek gi gwoko cik pa En. Dano twero gwoko cik pa En keken kace kicoyo i cwinya gi. Gin ma okane ma kigolo lacim i Buk me Nyutu obedo but me tic pa Roho Maler me coyo cik pa Lubanga i iye wa ki i cwinya wa. Gin ma okane ma kiyabo bot jo pa Lubanga, ka kiye kwede ki gen, kiketo i bedo Lagam Manyen.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.
Nen, nino bino, Lubanga owaco ni, abi timo cik manyen ki ot Israel, ki ot Yuda: Pe calo cik ma atimo ki kwaro gi i nino ma akwanyo gi i cinggi me kelo gi woko ki piny Misiri; ma gi ogobu cikna, kace an obedo lacogi, Lubanga owaco ni: Ento eni obedo cik ma abi timo ki ot Israel; Bang nino meno, Lubanga owaco ni, abi keto cikna i tunggi, ka abi coyo i cwinygi; ka abi bedo Lubangagi, ka gin obi bedo jogana. Yeremia 31:31-33.
“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.
Revelation 1:1–3 The Final Warning Message:
Nyutu 1:1-3 Lok me ciko ma agiki:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Nyutu pa Yesu Kiristo, ma Lubanga omii ne, me nyutu bot latic pa en gin ma myero otim macok coki; ci ocwalo malaika pa en me nyutu ne bot latic pa en Yohana, ki alama: ma obayo ikom lok pa Lubanga, ki ikom yaro pa Yesu Kiristo, ka ki ikom gin weng ma oneno. Ogwede en ma okwano, ka gin ma winyo lok pa porofesi man, ka gi gwoko gin ma kicoyo iye: pien kare tye i cing. Nyutu 1:1-3.
The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”
I cako me Ganga acel me Buk me Ngec me Nyuto, gik adek me cako tito ni “Ngec me Nyuto pa Yesu Kristo” obedo lok me agiki pi dano weng. Obedo lok ma nono, pien “Ngec me Nyuto pa Yesu Kristo” omiyone ki bot Lami ma i Polo me anyutu laco pa en ngo ma “myero otime macok coki.”
We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.
Ki waco bot wa ni wapoyo tam ni “Roho Maleng o tero kit jami kamano, i miyo lunabi,” dok bene “i gin matime ma ki yarone.”
“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
Roho Maleng o yiko kit pa gin weng i yoo man, i waco lok me porofeci kede i gin ma kityeko nyuto, pi opwonya ni dano ma ki tiyo kwede myero kikwanyo woko i wang, kicano i Kristo; kede ni Rwot Lubanga me polo ki cikne myero kikwongo malo. Kwano buk pa Daniel. Paco, ki cing ki cing, lok me kit ma otime i piny me rwot ma kityeko yaro iye. Testimonies to Ministers, 112.
The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”
“Gin matime ma ki nyutu” kede “miyo lok pa lanabi” ma tye i rek 1, 2, ki 3 me Gonyo 1 pa Buk me Nyutu, nyutu piny-piny yore me tic ma otime kadok kadok me kit ma Lubanga waco lok bot dano; kede bene nyutu piny ni, nying pa lok ma ki waco obedo “Nyutu pa Yesu Kristo.”
Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.
Eka Yesu Kiristo otimo gin aryo kede lok ma oywako ki bot Lubanga. Ocwalo lok ne kun malaika pa en, kacel bende onyuto lok ne kwede alama kun malaika meno. Malaika pa en eka otero lok ne bot Nabi Yohana, ma onwongo ocone; kacel Yohana ocwalo ne bot kanisa pi in ki an. Rek adek me acaki “gik yero gi kamano” ki “Roho Maleng” me miyo rwom i “lok” kacel ki “kit ma kicwalo lok kwede.”
The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.
Lok adek ma watye ka tamo ikomgi nyutu lok pa agiki bot dano weng; ento pe keken lok pa agiki; ma tek tutwal, lok adek eni gin lok pa agiki me 'warning' bot piny weng. Kit me 'warning' pa lok man nonge atir ka rwom me jo kiyaro gi 'obedo ogwoke' pien gi kwano, gi winyo, ki gi gwoko 'gin ma kicoyo iye.' Tye rwom me jo ma pe bi kwano, kede pe bi winyo 'warning' ma kinyutu calo 'Nyutu pa Yesu Kiristo.' Pe romo ni gibed ogwoke. Obedo pinyore ni ka tye rwom ma gubed ogwoke pi kwano, winyo, ki gwoko gin ma kicoyo iye, ento bene tye rwom ma pe gubed ogwoke. Ngat obin kwano, winyo, ki gwoko lok pa 'Nyutu pa Yesu Kiristo'? Ka en kamano, nobed ogwoke; ka pe, nobed ikwer.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.
Jonabi owaco ni: "Ogwok en ma kwano"—tye jomoko ma pe bi kwano; ogwoko pe obedo piregi. "Kacel ki gin ma winyo"—bende tye jomoko ma gikwero winyo gin mo keken makwako lok pa jonabi; ogwoko pe obedo pi dul man. "Kacel ki gin ma lubo gin ma kicoyo iyie"—jo mapol pe gubedo lubo kwer ki cik ma tye iyie Buk pa Nyutu; ii gin man pe ngat keken romo kwayo ogwoko ma giwaco ni obimiyo. Ngat weng ma giyubu jami me lok pa jonabi kacel ki gin ma gicwero alama ma kiketo kany ki bedo ma pire tek, kacel ki ngat weng ma gikwero loko kwo gi kacel ki yubu piregi pi bino pa Wod pa Dano, gubedo pe ogwok. The Great Controversy, 341.
The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.
Nyig lok “kare tye macego” i lok adek nyutu ni obedo kare ma peya, ma ka lok me ciko me agiki obino i kit me gin pa lobo. “Kare”—(kare ma peya)—“tye macego.” Kare ma peya obino con, pien tye macego, kede jo pa Lubanga (ma Jon ocungo calo ranyisi pa gi) gitye ki ngec i lok mapwod pe “kare” obino. Jon ocoyo Buk me Yaro i macego me agiki me higa 100 me acaki, ento lok magi ginyutu ni bino bedo tyen acel i kit me gin pa lobo ma piny loyo higa 100, ka lok me ciko ma agiki obipobo. Ka “kare ni” “tye macego,” lok ma nyutu “gin ma myero timore cingi” obi yaro ne bot jutic pa Lubanga.
In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.
Iye dul me coc man, Bibul ki coc pa Ellen White wa bi tiyo kwede macalo twero me moko tito wa pi but me lok me Bibul ma wa turo.
We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.
Wa bi neno bene cik me nyutu me porofetik ma William Miller ocoko, ki cik ma kityeko nyutu i cok jami ma tye ki nying “Prophetic Keys”. Wa bi tiyo kwede bene pwonya me porofetik ma kimiyo nying “Habakkuk’s Tables”.
We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.
Pe wa mito me tito piny cik weng ma watye ka tic kwede. Pi poto, wabiyero kende rwom me Prophetic Keys pi jo mo keken ma mito kwano adwogi mapol me cik. Kede rwom me Habakkuk's Tables, wa mito me nyutu yaro mo mo ma iye lok acel ma wabiwaco pire kende, gityeko yaro ne i piny maloyo.
As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.
Ka wa tye ka puro ikom Kwon me Nyutu, wa cwalo lwak me dano me miyo adwogi; ento wa bi miyo adwogi keken bot lok ma konyo i puro ma tye ka mede. Jami ma waco wa obi rwate kwede gin: rwom me pwony ma tye kombedi, cik me nyutu ma wa tiyo kwede, ki ngec ma nonge i Tabul pa Habakkuk.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Nyutu pa Yesu Kiristo, ma Lubanga omii ne, me nyutu bot latic pa en gin ma myero otim macok coki; ci ocwalo malaika pa en me nyutu ne bot latic pa en Yohana, ki alama: ma obayo ikom lok pa Lubanga, ki ikom yaro pa Yesu Kiristo, ka ki ikom gin weng ma oneno. Ogwede en ma okwano, ka gin ma winyo lok pa porofesi man, ka gi gwoko gin ma kicoyo iye: pien kare tye i cing. Nyutu 1:1-3.
The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.
Leb Giriik ma kityeko loko calo "signified" nyutu "indicate". O cwalo ngec ki "malaika ne", ci o nyutu ngec ki "malaika ne". "Malaika ne" en Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Lok pa malaika, ‘An aye Gabriel, ma atye i anyim Obanga,’ nyutu ni kabedo pa en tye madit i koti pa polo. Ka obino ki lok bot Daniel, owaco ni, ‘Pe tye ngat mo ma tye kede an i gin magi, ento Mikael [Kristo], rwot pa yin.’ Daniel 10:21. Pi Gabriel, Laloro owaco i Revelation, owaco ni ‘Ocwalo ci onyutu ne ki Malaika ne bot laticne John.’ Revelation 1:1. The Desire of Ages, 99.
The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.
Lakit Gabriel kicwalo ki ngec, kacel bene Lakit Gabriel bende nyutu ngec eno. Ka piny pa dano dong obino i kare ma “cawa tye i lwete” pi cwalo ngec me ciko ma me agiki, ngec ma me agiki meno kinyutu calo lakit. I Buk me Fweny, “ngec” pirit pirit ginyutu calo lakit, kacel bene leb me Greek ma gityeko loko i Buk me Fweny calo “lakit” nyutu bedo “lami ngec.”
Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.
Nyutu weng pa adwogi pa Lubanga ma obino i gin matime en adada nyutu pa Yesu Kiristo; ento nyutu pa Yesu Kiristo ma i Buk me Nyutu chapita acel en ciko ma agiki pi dano weng, ci otime i kare ma kigamo ni ‘kare’. Tye lok mukene i Buk me Nyutu ma John waco ni, ‘kare tye i cing’. Lok mamego omiyo luro me aryo me temo lok ma acaki waco kom acel dok adek i chapita acel.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
En owaco bot an ni, Lok man twero gigeno kede tye adier; kede Rwot Lubanga pa lanen ma lamer ocwalo malaika pa en me nyutu bot lutic pa en gin ma myero otim cawa manok. Nen, an abino cawa manok; ogwede ngat ma gwoko lok pa lanen pa buk man.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
An Yohana, aneno gin magi, kede awinyo gi. Ka awinyo kede aneno, apoto piny me apako i tung cing pa malaika ma onongo onyuto an gin magi.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Dong owaco bot an ni, Nen ni pe i timo mano; pien an aye latic ma atiyo kacel kwed in, kede lawi in lamogi, kede jo ma gwoko lok pa buk man: Woro Lubanga.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.
En owaco bot an ni, “Pe igubo lok me porofesi me buk man; pien kare dong tye i kor. Ma pe atir, obed dong pe atir; ma pe maleng, obed dong pe maleng; ma atir, obed dong atir; ma maleng, obed dong maleng.” Revelation 22:6-11.
At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”
I agiki pa buk me Revelation, wan dong nongo gin acel keken calo ma i acaki pa Revelation. Yore me cano ngec kede ngec en ki dwogo doki ka “Rwot Lubanga” “ocwalo lami malakne me nyutu bot luticne gin ma myero gitim kombedi.” Kede, ka luticne kityeko nyutu gi ngec ma yaro “gin ma myero gitim kombedi,” Kristo owaco ni obino kombedi. Man en ngec ma oturo i anyim obino pa Kristo ma aryo; omiyo en ngec me ciko ma agiki—ngec acel keken ma kiyaro calo “Revelation pa Yesu Kristo” i coc acel me pot acel. Ber ma kigamo i coc adek me acaki pa Revelation, kiwaco doki kwede lok ni, “Ber pa Lubanga tye bot ngat ma gwoko lok me porofesi pa buk man.”
In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.
I rek man waneno medo mapol i kit me cwalo ngec ma kiketo i lut acel; pien bang ma Gabriel ocwalo ngec bot John, cwinye pa John opoto ki ngec man, omito apako Gabriel; ento Gabriel otii ki pe-ngeyo maber pa John me yaro ni lacam pa polo, jo lanen me piny, kede gin weng ma gwoko lok pa ngec man, gin “lami ma wa kacel” ma myero gupake Lubanga ma oloro gin weng, pe gik ma Lubanga oloro.
These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.
Nyig lok man tye yaro jami ma otime acel keken, ki ngec ma wa tye ka paro i dyel acel. Gubolo doki lok ma adwogi ki ma ada, ma nyutu lakar pa Lubanga gin ma myero otime cokki. Ngec en, dok keken, kiketo i kit me cwalo lok ikom Lubanga ki lakarene. I dyel 22 wa nongo alama mapol ni ngec en obedo ngec me ciko ma agiki, pien “kare” ma “tye i lwete” kinyutu ni otime matino keken anyim ocungo pa tem pa dano, pien poyo ma waco ni, “en ma pe atir, wek obed pe atir doki; en ma pwoto, wek obed pwoto doki; en ma tye atir, wek obed atir doki; en ma tye maleng, wek obed maleng doki,” en aye kinyutu ocungo pa tem, ma bene kinyutu cako pa bale abicel aryo ma agiki, ma i agiki gitieko ki dwogo pa Kristo i cawa aryo.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
I kare meno Mikael bityer, Lati madit ma tye pi nyithin jo pa in; ci bi bedo kare me bal pire tek, ma pe otime con ki cawa ma lwak obedo, nyo i kare meno; ci i kare meno jo pa in biyweyo, dano weng ma bi nongo ocoye i buk. Daniel 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
Ka ngec pa malaika ma adek otyeko, kica pe dong tye ka kwayo pi jo ma bedo i piny ma tye i bal. Jo pa Lubanga gityeko ticgi. Gi ogamo 'pi me agiki,' 'cweyo cwiny ma oa ki i but Rwot,' kede gimatur pi kare me temo ma tye anyimgi. Malaika tye ka donyo ki dwogo piny piny i polo. Malaika acel ma odwogo ki i piny ooyo ni tic pa en otyeko; temo me agiki kityeko kelo i wi lobo, kede dano weng ma gityeko yaro ni giber rwate bot cikke pa Lubanga gi ogamo 'kim pa Lubanga ma tye ngima.' Eno, Yesu ocweyo woko tic me kwayo kica i gang maler ma i polo. Ogolo malo lwete iye, kede dwog madit owaco ni, 'Otyeko;' kede lwak pa malaika weng gikwanyo woko korona pa wi gi ka ooyo ngec matir ni: 'Ngat marac, we obed dong marac: kede ngat macoo, we obed dong macoo: kede ngat maber, we obed dong maber: kede ngat maleng, we obed dong maleng.' Revelation 22:11. Kom me ngat keken dong kityeko ciko pi kwo onyo tho. The Great Controversy, 613.
At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.
I acaki pa Buk me Nyutu kede i agiki pa Buk me Nyutu, gicoyo lok acel keken. Ka walare nyig lok aryo, omiyo wa twero me ngeyo ni “Nyutu pa Yesu Kristo” obedo kwena me ciko ma agiki pi dano weng, mapwod ki dok bino pa Kristo mar aryo. Kwena eni kicoyo ne kwede cal pa lacar acel pa Nyasaye ma obino ka pud pe giki kare me tem. Kwena eni bolo woko dano weng i dul aryo malube ni gikwano, gi winyo, gi gwoko kwena ma kiyabo woko ka “kare dong tye kor”—ka pud pe giki kare me tem.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.
Ka piny man dong cente i giko me gin matime pa ne, loka me poropheti ma tye ikom cawa me agiki, ludito mito ni wankwano gi. Buk ma agiki i Aloka Manyen opong ki ada ma onego wangeyo. Setani okim wang cwinya pa jo mapol, omiyo gi timo cwiny gi ikica mo keken me pe gicako en obed gin ma gi kwano.
“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.
Buk me Apokarifi, ka rwate ki Buk me Daniel, mito kwano ma piny ki poro ma tek. Wek lapwony weng ma bworo Lubanga paro kit ma maleng loyo me ngeyo maber kede me nyutu Injili ma Lakonywa obino keken i ringo me nyutu bot laticne Yohana,—‘Nyuto pa Yesu Kiristo, ma Lubanga omiye, me nyutu bot laticegi gin ma myero obedo katime cokcok.’ Pe gin acel myero obedo gi cwiny piny i kwano pa Apokarifi pien alama ne calo gik me mung. ‘Ka ngat mo i wuti pe tye ki bwenge, wek openyi bot Lubanga, ma omiyo bot dano weng ki cwalo mapol, ki pe okwero.’ ‘Ogwede en ma kwan, kede gin ma winyo lok me porofesi man, kede gin ma gwoko gin ma kiketo iye; pien cawa tye macek.’ Myero wunyutu bot piny adwogi ma dit ki ma pire tek ma tye i Buk me Apokarifi. I pango keken ki i cik pa kanisa pa Lubanga, gin adwogi man myero gidonyo. Myero obed kwano ma piny loyo ki poro ma tek loyo i buk man, kede nyutu ma pire tek loyo pi adwogi ma tye iye, adwogi ma tiyo ki dano weng ma tye katic i kare me agiki man. Dano weng ma tye ka rwako kare me nongo Rwotgi myero gicwec buk man obed gin me kwano ki lamo ma pire tek. En keken gin ma nyingne tito,—nyuto pi tim ma tutwal loyo ma myero otime i kare me agiki pa piny man. Yohana, pien tye ki geno ma adwong i lok pa Lubanga, ki i ruci pa Kristo, gicwalo ne i cing Patmos. Ento cwalo ne pe ogolo ne ki bot Kristo. Rwot odwogo bot laticne ma tye ki geno ma adwong i kare me cwalo, omiyo ne ngec ki cik ikom gin ma obino otime bot piny.
“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.
Laloc man obedo madit loyo pi wa; pien wa tye ka bedo i nino me agiki me lok me gin ma otime i piny man. Pe peya, wa bi donyo i pok me gin ma bi time, ma Krisito onyutu bot John ni myero otime. Ka jo me Rwot tye ka nyutu lok ada ma adwong man, myero gi ngeyo ni gi tye ka lungo i gin me kare pe giko, ci myero giyeny baptiisi me Lamo Maleng, pi gi waco, pe ki lokgi kene, ento lok ma Lubanga omiyo gi.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
Kitabu pa Nyutu myero ki yabo bot jo. Jo mapol kikelleko ni en Kitabu ma ocwero, ento ocwero bot jo keken ma gikweko ada ki ler. Ada ma tye iye myero ki nyutu piny, pi jo ginywako twero me bedo atera pi gine ma bi time i kare matidi. Kwena pa Malaika marom adek myero ki nyutu calo geno keken pi gwoko kwo pa piny ma tye ka tho.
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
Bur me nino agiki ocwali bot wa, ci i tic wa myero wa ciko dano pi bur ma gi tye iye. Wek pe ki cweyo woko gin ma pire tek ma lok me porofeci otyeko yaro ni bi time macokcoki. Wa obedo lapoki pa Lubanga, ci pe wa tye ki cawa me golo. Gin ma mito bedo latic ki Rwot wa Yesu Kiristo bi nyutu paro ma lamal iye ada ma ki nongo i buku man. Ki kalam ki dwon, gi bi temo me yiko maler gin ma ber pire keken ma Kiristo obino ki polo me yaro. Signs of the Times, July 4, 1906.
Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”
I 1906, higni mapol loyo miya acel ki con ki kare man, gikelo wa ngec ni cokki “wa bin donyo i cako otum pa gin ma Kristo onyuto Yohana ni gibitime.” Kwena onongo pud ocem i 1906. Rwate tutwal me ngeyo ni lok me Poto pa Yesu Kristo giyaro ne bot jo pa Lubanga med con gin bitime. Giwaco wa ni buk me Poto “obedo keken calo ma nyinge nyutu,—poto pa gin ma rwate tutwal ma gibitime i cawa agiki pa kare pa piny man.”
They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”
Gin tye kiyabo pi wek jo pa Lubanga me miyo ciko, wek jo ma winyo ciko “obed gi twero me ribbe pi gin ma bi time cok coki.” Ber ni (pien John obedo cal pa jo pa Lubanga i gintime ma con, i kare ma kwena myero opango), John onyutu gin aryo ma gityeko tuk iye kum gi. Obedo “pien yie pa en ma atir i Lok pa Lubanga, ki dwoko lok pa Kiristo,” ma omiyo “gityeko kwanyo iye i ting Patmos.” Gityeko kwanyo iye pien oyaro Bibil ki Laro me Poropheti, ma obedo “dwoko lok pa Yesu.”
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Ci apoto piny i tungene me woro en. En owaco bot an ni, Nen, pe itimo mano: an aye latic kwede in, kacel ki owete pa in ma gitye ki lagam pa Yesu: woro Lubanga: pien lagam pa Yesu obedo cwiny pa lok me lanabi. Nyutu pa Yohana 19:10.
John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.
Yohana obedo rwate pa jo ma i agiki pa lobo, ma ngeyo lok me Poko pa Yesu Kiristo, kede ma kigoyo gi matek pi gwoko Bibilia kacel ki Cwiny me Loro.
In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.
I cabit adek me acaki i Gonyo 1, kit me cwalo lok i tung Lubanga Wuoro ki latic pa Lubanga kicano maber. Gonyo 22 medo i tugo pa kit me cwalo lok. Lok ariyo magi kimego calo acaki ki agiki me Puk me Fweny, kacel gicano maber tic pa Joon i poko me lagam. Pe obedo keken ngat ma ocoyo leb me Puk me Fweny, ento bende kimego calo joma i agiki me piny ma gicwalo lok me ciko ma agiki.
The Lord gave the word: great was the company of those that published it. Psalms 68:11
Rwot omiyo lok: lwak jo ma onyiso ne obedo mapol. Zabura 68:11
John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.
Yohana ‘oneno’ ki ‘owinyo’ ‘jami’ ma gicweyo ngec, ki kimiyo cik botne ni myero ocoyo ki ocwalo ngec bot kanisa.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.
Kowaco ni, Atye Alfa ki Omega, mokwongo ki mogik: kacel, gin ma i neno, co i buk, ci cwal bot kanisa abicaryo ma tye i Asia; bot Ephesus, ki bot Smyrna, ki bot Pergamos, ki bot Thyatira, ki bot Sardis, ki bot Philadelphia, ki bot Laodicea. Revelation 1:19.
What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.
Ma 'owinyo' ki ma 'oneno' ne omiyo cik ni ocoyo piny ka ocwalo gi bot kanisa abicel me Asia Matin, ento pi kanisa acel acel Yesu omiyo John lok me coyo pire keken, pien lok acel acel ma pi kanisa abicel cako kwede wii lok ni, 'Kede i bot malaika me kanisa ma i ..., coye.' Yesu omiyo lok acel acel bot kanisa.
Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.
Yesu omiyo Yohana lok me coyo, bende Yesu owaco bot Yohana ni myero ocoyo gin ma oneno ki gin ma owinye, kede kare acel Yesu owaco bot Yohana ni pe myero ocoyo gin ma owinye.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
En okwanyo dwon madit, macalo ka leona okwanyo; ka otyeko okwanyo, dundo abicel oketo dwon gi. Ka dundo abicel otyeko oketo dwon gi, onongo atye ka acoyo; ci a winyo dwon ma aa ki polo ma owaco bot an, ‘Igwokogi i mung gin ma dundo abicel oketo, pe icoye.’ Revelation 10:3, 4.
John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.
Gi waco bot Yohana ni myero oguro gin ma kec pa polo abic aryo owaco; ka timo kamano, ne obedo oguro lok pa kec pa polo abic aryo, macalo ka Daniel gi waco bot en ni myero oguro buk ne nyaka kare me agiki.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.
Ento in, Daniel, loro lokgi, ki gudo buk, nyaka cawa me agiki: jo mapol biwoto dok ki dok, ki ngec bimed. ... En owaco ni, Wot, Daniel; pien lokgi kiloro ki kigudo nyaka cawa me agiki. Daniel 12:4, 9.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Bang ka yiyi abicel man me polo o yuto dwon gi, cik obino bot John macalo ma obino bot Daniel ikom buk matidi: “Geng gin ma yiyi abicel o waco.” The Seventh-day Adventist Bible Commentary, volium 7, pot 971.
What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.
Gin ma waneno obedo ni i acake kacel ki i agiki pa Buk me Nyutu, kwena kityeko nyutu. Yore me cwalo kwena en bene kityeko nyutu. Tyen pa Jon i cwalo kwena kicono maber. Cawa mogo, ocoyo keken gin ma oneno ki winyo. Cawa mapat, kiwaco ne lok me coyo; ka acel, kiwaco ne ni pe myero ocoyo gin ma owinyo. Kwena pa Nyutu pa Yesu Kristo kimiyo ki Wuoro, bot Yesu, ci dong bot Gabriel, ci dong bot lanabi Jon, ma kimiyo ne tic me coyo kwena kede cwalo ne bot kanisa.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Coyo gin ma ineno, ki gin ma tye, ki gin ma bi tye anyim. Revelation 1:19.
It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.
Twero bedo ni itwero kano lok man ento pe inongo cik pa lapor ma kigamo iye i cik ma okwayo John me coyo coc. Coyo piny jami ma oneno kede ma owinyo obedo coyo gin ma tye kombedi; pien i cawa pa John, jami magi onongo tye. Coyo gin ma tye kombedi, kede i cawa acel keken ka icoyo piny jami ma byero obedo anyim, obedo cik madwong pa lapor i Buk me Nyutu. John kityeko tic kwede me cworo kede yaro maber cik eni ki berne; pien kityeko waco bot en ni, “Coye jami ma tye,” ki ka itimo mano ibino bedo ka icoyo “jami ma byero obedo anyim,” pien gin ma otime con dobino time doki. Kit me tic pa lapor man obedo coye nying pa Yesu; pien coye nying obedo nying, kede nying pa En i rwom acel me Buk me Nyutu obedo Alfa ki Omega. En kinyutu agiki kacel ki acaki.
We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.
Wacako keken pwonya pi “Nyutu pa Yesu Kiristo”, ki kombedi watamo veso adek ma i acaki pa chapta acel. Lok me ciko ma agiki ma kicako nying ne “Nyutu pa Yesu Kiristo” kicwalo ki Won ma i polo bot Yesu; ki Yesu ocwalo bot Gabirel; ki Gabirel ocwalo bot Yohanna, ma ocoyo ne i buk me ocwalone bot kanisa. Pien lok en kicako nying ne diret “Nyutu pa Yesu Kiristo”, ber wamyero nyutu ni, i iye jami weng ma kicoyo bot jo ki Lok ma kicwero ne ma nyutu Kristo, gin acel ma nyutu keni ki kit pa Yesu, kityeko yaro piny i tic pa Yohanna me coyo lok en. Ka ocoyo jami ma tye cawa con, bene ocoyo jami ma bino bedo.
The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.
Adwogi ni gin ma otimo con dwogo timo nyutu pire oyot ka Yohana ocoyo ngec me gonyo pi kare pa iye, ma obedo bene ngec me gonyo pi kare me anyim. Ka Yohana ocoyo bot kanisa ma abiro i acaki me kanisa me Kristo, en obedo bene ka coyo ngec me gonyo pi kanisa me Kristo i agiki me lobo. Kit man me kica pa Kristo nyutu pire oyot ka Kristo kityero ni En aye Alfa ki Omega, onyo acaki ki agiki, onyo ma acel ki ma agiki. Adada, Biblia tito kit man me kica pa Kristo calo gin ma yaro ni En Lubanga keken.
In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.
I dul mukwongo pa Nyutu, wan nongo Yesu waco ni En aye Alfa ki Omega.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Abedo i Lacwe i nino pa Rwot, ka awinyo dwon madit i tung an, macalo dwon pa tarampet, ma owaco ni, “An Alfa ki Omega, ma acel ki ma agiki: ci, gin ma in ineno, icoo gi i buk, ci icwal ne bot kanisa abiro ma tye i Asia; bot Efeso, ki bot Simirna, ki bot Pergamos, ki bot Tiatira, ki bot Sardis, ki bot Filadelfia, ki bot Laodikia.”
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
An adwogo me neno dwon ma owaco ki an. Ka adwogo, aneno tigala me taa me bulini abiro; i katikati me tigala abiro, aneno dano acel macalo Wod Dano, mapwodo ki gite ma orwenyo i cabbe, ki ogobo i yange ki kobo me bulini. Wiye ki yare iye gin calo luru ma oyera, calo yie ma oyera; ki wange calo lawi me mac. Ki cabbe calo lela ma ber, calo ka gitye ka loro i tibi; ki dwone calo dwon me pi mapol. I cing tung cam ne, tye ki lacim abiro; ki cime oaa tong ma ocwe matyen aryo; ki wang-wii ne calo ceng ka tye i teko.
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.
Kadong ka aneno en, aloro piny i ti pa en macalo otho. En oketo lwete tung acam i wii an, owaco bot an ni, “Pe ibwor; an aye acel ma acaki ki acel ma agiki.” Revelation 1:10-17.
There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.
I rek man tye ada mapol, ento kany apoko ni ka Jwani owinyo dwon pa Kiristo ma calo tarumbeta, odwogo me oneno en ngat mane owaco botne; oneno Yesu Kiristo calo Jadolo Madit pa polo i Kabedo Malyar me Ot pa Polo. Kacen Yesu oyaro pire kene ni En obedo Alfa ki Omega, ki ma Acel ki ma Agiki. I kwena, ki gamo ne, i rek adek me acaki, wan onongo otyeko nongo rek me ada ma rwate ki rek me ada ma i agiki pa Buk me Nyuto. Macalo Alfa ki Omega, Yesu yaro agiki ki acaki, ma agiki ki ma Acel. I agiki pa Buk me Nyuto, calo i acaki, En dok oyaro pire kene ni En obedo Alfa ki Omega.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
En owaco bot an ni, Lok man twero gigeno kede tye adier; kede Rwot Lubanga pa lanen ma lamer ocwalo malaika pa en me nyutu bot lutic pa en gin ma myero otim cawa manok. Nen, an abino cawa manok; ogwede ngat ma gwoko lok pa lanen pa buk man.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
An Jon, aneno jami magi, ki awinyo gi. Ka awinyo ki aneno, apoto piny me woro i tung tieng pa lacar ma onyutu an jami magi. Ci owaco bot an ni, ‘Pe itim mano; pien an bende latic, kacel ki in, ki owete mamegi lajwoko lok, ki jo ma gigwoko lok pa buk man. Woro Lubanga.’
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
En owaco bot an ni, Pe igobo lok me poropheci pa buk man: pien kare tye macok.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Ngat ma pe tye kic, wek obed pe kic dok; ki ngat ma tye orwor, wek obed orwor dok; ki ngat ma tye kic, wek obed kic dok; ki ngat ma tye maleng, wek obed maleng dok.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.
Nen, abino pata; kede mpeera pa an obedo kany, me miyo ngat ngat calo kit tic pa en obedo. An Alfa ki Omega, acaki ki agiki, Mokwongo ki Mogik. Buk me Rweny 22:7-13.
The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.
Buk pa Nino tito maber ka mite ni, ka Yohana ocoyo lok, lok man obi bedo i kom yore me acaki ma nyutu agiki. Lok man en aye adwong me acaki ma ki yabo i Buk pa Nino, kede adwong man keken bene aye ma ki waco i agiki pa buk. Kede i lagam me acaki ki me agiki pa Buk pa Nino, Yesu onyutu kene calo Alpha ki Omega, Acaki ki Agiki, kede calo ma acaki ki ma agiki.
The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”
Lok adek me acaki i Buk me Nyiso nyiso lok me kwedo ma agiki pi dul dano. En aye kwedo ma tye anyim me bal abicel ma agiki kede Bino me Aryo pa Kristo. Lok me Nyiso pa Yesu Kristo, malaika pa En aye ocwalo ne kede onyiso ne ki kite.
That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.
Ngec me ciko man keken ci kicweyo ne i rwom ma agiki me Nyutu pa Yohana, kede bene kimiyo calo Malayika me adek i rwom apar angwen me Nyutu pa Yohana.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Kede malaika me adek obedo ka woto ki gi, owaco ki dwon madwong ni, Ka dano mo pako lewic ki cal pa iye, kede nongo rweny pa iye i anyim wi onyo i lwete, en bino cam waini me riri pa Lubanga, ma kigolo piny labongo yubo i kopu me riri pa iye; kede obino golo peko ki mac ki kiberiti i wang malaika maleng, kede i wang Nyathi me rom. Lur me peko gi tye ka yalo malo pi kare weng labongo agiki; kede pe gi tye ki otum ceng onyo ot, joma pako lewic ki cal pa iye, kede dano mo keken ma nongo rweny me nying pa iye. Nino 14:9-11.
The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.
Ngec me ciko ma agiki en aye ngec ma ki yaro calo malayika me adek. En aye ngec me ciko ma agiki, pien en nyutu kakare temo ma agiki pi dano weng. Tye malayika mukene ma tedo dok odonyo ki malayika me adek, kadong malayika meno bende en aye ngec me ciko ma agiki.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
I kinyi ki gin man, aneno malaika moro mapat obino piny ki i polo, ki teko madit; kadong piny ocem ki dwong pa iye. En okwango ki dwon ma tek, waco ni, Babilon ma madit oboro piny, oboro piny, kadi odok gang me pepo marac, kede ot me gwoko roho weng ma pe maleng, kede kabi me layeny weng ma pe maleng ki ma ki kwero. Pien oganda weng gimetho waini me kec pa cwec marac pa iye, kede rwodi pa piny gicweyo cwec marac kwede, kede lagonyo pa piny odoko lagoro pi mapol pa gin ma ber-ber me iye.
And I heard another voice 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 18:1–5.
Awinyo dwon mukene ki polo, ma owaco ni, “Bii woko ki iye, jo na, wek pe ubed kacel ki richo ne, kede wek pe uyudo kwac ne. Pien richo ne orwenyo i polo, kede Lubanga oparo bal ne.” Nyutu pa Yohana 18:1-5.
The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.
Lok ma obedo Nyutu pa Yesu Kiristo kimiyo cal i kapita 1, 14, 18, ki 22. Lok en kimiyo cal ki malayika ma i acaki kede i agiki me Kitap me Nyutu pa Yesu Kiristo kicano ni en malayika Gabriel, ci i kapita 14 ki 18 lok en kimiyo cal ki malayika ma tye ka woto malo i polo onyo ma o aa ki polo.
The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.
Malaika ma obino piny ki polo i dyer apar aboro, onongo kiyaro cal pa ne con i dyer apar, ka malaika opoto piny, oketo tung acel i piny, kede tung mukene i nyanja. Malaika eno tye ki buk ma kiwaco ni John myero ocham; ka ocham, omiyo dho ne mamit, ento iyie ne ma chungu. Buk ma John ocham obedo ngec, kede ngec ma kiyaro ki buk matin eno kitye calo ngec pa malaika me Revelation dyer apar aboro; dong bene en yaro ngec me ciko ma agiki.
We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.
Kiwaco ni lok pa Lubanga kicwalo, kityeko kinyutu ne ki malaika; ka waneno maber me nongo lok me ciko me agiki ma kinyutu i Buk me Nyutu, wanongo ni icok abicel malaika nyutu lok me ciko me agiki. I acaki ki i agiki en obedo malaika Gabriel. Dong, i Nyutu apar, watye ki malaika acel ma obur oko ki buk matidi i lwete. I Nyutu apar angwen watye ki malaika adek mapat, weng ginyutu lok me ciko me agiki. I Nyutu apar aboro watye ki malaika mapat ma kanyutu lok me ciko me agiki acel keken. Lok me ciko me agiki abicel ginyutu ki malaika. Ma i acaki ki i agiki en obedo malaika Gabriel; ento malaika abic ma i tung me acaki ki agiki obedo malaika me cal.
Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.
Adii, kanisa abicel acel acel bene tye ki malaika; ento gi cwalo lok bot kanisa, ikare lok me ciko ma agiki ma wan dong obedo turo kwede, obedo lok ma jo winyo ne obedo jo piny weng.
Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.
Rek abicel me poro pa nabi, ma tero ngec me ciko me agiki, myero gi nyutu pire tek ki rwate kwede keken; ento i kare man ami tito cik ma i tyen me Alpha ki Omega keken. Cawa me acaki ma ki waco ikom gin i Lok pa Lubanga, en aye poko ma ber loyo weng. Cawa me acaki ma “kwec” ki waco i Biblia tye i Genesis 1:11, kun ki waco ni kwec obi yubo ki kitne kene. Waco me acaki ikom kwec nyutu ni tye ki DNA ma mite pi yubo odoco kene. Yesu owaco ni Lok pa Lubanga obedo kwec.
The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,
I cawa man Yesu oaa ki i ot, obedo i tere me nyanja. Dano mapol mapol ocoko bot en, ma omiyo en odonyo i bote, obedo iye; kede dano weng ocung i tere me nyanja. En owaco botgi lok mapol i lok me cal, kowaco ni,
Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
Nen, lacwalo ceme ocake wot me cwalo ceme; ka ocwalo, ceme mukene oboto i tung yo, ki winyo obino gi olimo gi woko. Ceme mukene oboto i lobo ma got opong, ma piny pe obedo madwong; ci gi orwenyo kede tutwal, pien piny pe tye ki med. Ci ka ceng obino malo, gi oput; ki pien pe gidong ki twol, gi ogwec woko. Ceme mukene oboto i tung acuga; ci acuga orwenyo, ogwilo gi. Ento ceme mukene oboto i piny maber, ci oywoyo cim, ma 100, ma 60, ma 30. En ma tye ki lit me winyo, we oywinye.
And the disciples came, and said unto him, Why speakest thou unto them in parables?
Kede jopuonjgi obino, gi owaco bot en ni, “Pingo i waco botgi ki parruok?”
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
En ocoyo, owaco botgi ni, Pien omiyu ngene mung pa Lobo pa Rwot me Polo; ento gi pe omiyogi. Pien ngat mo ma tye ki gin, bimiyone, ki obedo ki mapol; ento ngat mo ma pe tye ki gin, gin mo keken ma tye kwede bene bigolo woko ki bot en. Ka ma eni, an awaco botgi i lok me apuk; pien ka gineno, pe gineno; ki ka giywiny, pe giywiny; keken pe gigeno. Ki i gi gitimore lok me poro pa Esaias, ma owaco ni, “Ka winyo, u biwiny, ento pe ubingene; ka neno, ubineno, ento pe ubiparo. Pien cwiny pa jo man ocungo, ki wii gi odoko matek me winyo, ki wangi gi gikayo; nino obedi ni gineno ki wangi gi, ki giywiny ki wii gi, ki gubingene ki cwingi gi, ki gigolok woko, dong an abi yedo gi.”
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Ento wang pa wun gubedo ma ber, pien gi neno; ki winyo pa wun gubedo ma ber, pien gi winyo. Pien adwogi, an awaco botu ni, laporofeta mapol ki jo maleng gimito me neno gin ma uneno, ento pe gineno; ki me winyo gin ma uwinyo, ento pe giwinyo.
Hear ye therefore the parable of the sower.
Dong winyo poko pa lagonyo.
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Ka dano mo winyo lok me lobo, ento pe oporo, dong obino Lacer, oyayo gin ma oket i cwinye. En aye en ma oywiko pire i tung yot.
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Ento en ma oyudo kica i kabedo me kidi, en aye ngat ma winyo lok, ci oyom ki cwiny mamit onwako ne; ento pe tye ki teng i iye, ento obedo pi kare matin keken; pien ka peko onyo lwenyo cako pye pi lok, ci oyom opoto.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
En bende ma otyeko nongo mbeu i oturo, en aye ma winyo lok; kec pa piny man ki bur pa lonyo yiko lok, ci obedo pe ki adwogi.
But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.
Ento ma kiyalo nyim i piny maber, en aye dano ma winyo lok, kede ngeyo ne; ma bene oyubo yub, kede okelo woko, mo 100, mo 60, mo 30. Matayo 13:1-23.
A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.
Mbegu, ma obedo Lok pa Lubanga, tye ki DNA weng ma mite me yubo yic ma opong weng. Waco mapwod pe ikom gin i Lok pa Lubanga tye ki jami weng me gin en ma nonge. Ada man ki yaro ne ni “cik me waco mapwod pe.” Ka ginyutu cik man ki macek ki macek, dong obed atir dok atir.
Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.
Pud pe wa mede i cobo pa Alfa ki Omega, kacel ki nyutu me kit pa Lok pa Lubanga me bedo calo sid, obedo maber wa paro ki cend ma wa waco kombedi i Matayo; pien tye lok acel acel ma rwate i paro wa ikom Buk me Nyutu. Laloc weng tye ka waco ikom agiki pa lobo.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Bonse ya baporofeta ba bogologolo ba ne ba bua thata e seng thata ka ga nako ya bone, fa e le ka ga ya rona, mo e leng gore go porofeta ga bone go sa ntse go dira mo go rona. ‘Jaanong dilo tsotlhe tse di ne tsa ba diragalela e le ditshupo: mme di ne tsa kwalelwa go re tlhagisa rona, ba bokhutlo jwa lefatshe bo re fitlheletseng.’ 1 Bakorintha 10:11. ‘Ga ba a ka ba direla bone ka bobone, mme ba ne ba direla rona ka dilo tseo, tse jaanong di lo begelwang ke ba ba lo reretseng efangele ka Mowa o o Boitshepo o o rometsweng o tswa legodimong; e leng dilo tse le e leng baengele ba eletsang go di okomela.’ 1 Petere 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
Bibilo ocenyo ki oribo kacel gin ma rwatte pa iye pi kare man ma agiki. Tim madit weng kede tic ma lamal maleng pa lok mukato me Cik Mabur otime con, kede kombedi tye ka pong dwogo pire kene i Kanisa i nino magi me agiki. Selected Messages, buk 3, 338, 339.
This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.
Coc man kelo jonyutu adek (Paulo, Petro ki Ellen White) ma ginyutu ni lanen weng tye kwaco ikom agiki me lobo; ci en aye kare keken ma siri ma i Buk me Revelation kityeko golo lacim ki iye. Pien kamano, i Matayo apar adek, ka Yesu owaco ni, "Opong ki kica wangwu, pien gineno; ki wiwu, pien giwinyo. Pien adyer awaci botu ni, lanen mapol ki jo maleng gimito neno gin ma un neno, ento pe gineno; ki winyo gin ma un winyo, ento pe giwinyo," en onongo tye ka waco kica acel keken ma kiketo iye i rek adek me acaki i chapta acel me Revelation.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Ngat ma kwano tye ki kica, ki jo ma winyo leb me poropheci man, ki gi gwoko jami ma ondik i iye; pien kare tye macok coki. Revelation 1:3.
Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”
Yesu owaco poko pa Jalwalo; ci luywak pa Yesu gi penyo kwede ikom poko ne. Ento mapwod pe gicako kube kwede Yesu, en owaco botgi, ki loyo bot wa, “An ngat ma tye ki winye me winyo, obed winyo.”
Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.
Yesu omiyo tute, kede otyeko kwede ciko bot joma mito winyo. Ci lare kicwalo gi i tam, ma ka kany Yesu owaco pi min tam adek madit. Onyutu rwom aryo pa jole me winyo, kede ka timo mano, otere i lok acel i Kitap Isaia me miyo lami aryo pi rwom aryo pa jole me winyo (pong cwiny ni gin weng kitero iye kit pa joma biwinyo). Min tam adek ma ocwalo, maloyo rwom aryo pa jole me winyo kacel ki Kitap Isaia calo lami aryo, en ni Lok pa Lubanga obedo kal me yobo. Ni Lok pa Lubanga obedo kal me yobo, dong en but me gin ma myero winyo joma winyo Poko pa Yesu Kiristo i Kitap Poko, rek acel. Tye jole me winyo aryo i nyig lok adek me acaki, macalo tye rwom aryo pa jole me winyo i Matayo rek apar adek. Matayo rek apar adek keken medo miyo ngec matin ikom kit mapol mapol ma joma pe mito winyo yero pe winyo. Kede lami pa Isaia dong medo mapol bot lok ma myero winyo.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
I omwaka ma Rwot Uziya otho, aneno bende Rwot obedo i kom rwot, ma bor ki ma goro, ki lubut me lawi ne opongo ot pa Lubanga. I wi iye otye Serafim; keken obedo ki lapira abicel: ki aryo okano wii ne, ki aryo okano tinge ne, ki aryo oporo. Gin gikwaco acel bot acel, gi waco ni, “Maler, maler, maler, en Rwot pa lwak weng; lobo weng opong ki kitibwa pa en.” Piliya me pen gicweyo i dwon pa eni ma okwaco, ki ot opong ki kop.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.
Ci awaco, “Peko pi an! Pien abalo woko; pien an dano ma labi na pe maleng, ki abedo i tung dano ma labi gi pe maleng: pien wange na otyeko neno Rwot, Ladit pa lwak weng.”
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Dong serafini acel ocwene bot an, tye ki peb ma tye ka yango i lwete ne, ma omako kwede ki tong ki i kac me misango. En oketo ne i dho an, owaco ni, Nen, man osenketo iye leb mamegi; keco mamegi okwayo woko, peko mamegi osenyubo.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Ka dong awinyo dwog pa Rwot, ma owaco ni, "Abi cito anga, kede anga bi woto pi wa?" Bang'e an owaco ni, "An kany; cit an."
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
En owaco ni, Citi, i mi ngec bot jogi man ni: Wun winyo maber, ento pe unongo ngeyo; ci wun neno maber, ento pe ungimo. I mi cwiny jogi man obed matut, ci i mi nguti jogi obed matek, ci i lor wanggi; pe gi bineno ki wanggi, ci gi biwinyo ki nguti gi, ci gi binongo ngeyo ki cwinygi, ci gi bidwogo, ci gi bibed maber.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.
Ci an owaco, “A Rwot, nyaka kare mene?” En odwoko ni, “Nyaka gweng madongo obed labongo jo mabedo iye, ki ot obed labongo dano, ki piny obed rweny tutwal; ki Rwot ogol jo macok woko, ki i tung piny obed weko madit. Ento pud i iye odong but apar, ki obidwogo, ki obi ketho: macalo yat terebinti ki yat ogali, ma tye ki oboke iye ka gikwanyo pacgi; kamano kic maleng obedo oboke iye.” Isaiah 6:1-13.
Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.
En aye, gonyo man i buk Isaia tutwal i obur pa gik me poropheti ma owaco komgi. Mapol i gikgi otyeko loke dok i dok i Tabul pa Habakkuk, ka con wa wabiyaro manok keken giro ma aa ki i gonyo man ma konyo paro wa ikom cwalo lok pa Yesu ni lok pa En obedo bijo.
In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.
Tye atir ni i lok man Yesaya nyutu nabi; ci dong nyutu bene jo pa Lubanga i agiki me cawa. Pire tek pi lok wa, Yesaya nyutu jo ma gubedo i richo, kun gutye timo tic i Kanisa pa Lubanga. Pud pe ongeyo ni en obedo i richo pa en keken, nyaka ka kitibwa pa Lubanga oyaro botne. En obedo calo jo Laodikea; en boko neno.
“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’
Yesaya onwongo okwanyo richo pa jo mukene; ento kombedi oneno ni kwanyo acel keken ma onwongo okwanyo botgi dong obedo bot iye keken. Onwongo cwiny opongo ki kit pa cal ma ocol, ma pe tye kwo, i pak pa Lubanga. Pe onwongo ngene man nyaka neno pa Rwot ma omiyo ne. Kombedi, ka oneno maler ki rwom pa ot pa Rwot, ngec pa iye kede twero pa iye nono nen calo matin atika. En pe ma rwate! En pe rwate pi tic me maler! Neno pa iye ikom iye keken twero nyutu ki leb pa Apostol Paulo, “An, ngat ma peko opong iye! En ngat mane bi waro an ki i ring me tho man?”
“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
Ento kicwalo kony bot Isaya i kom peko mamege. “Eka en acel ikin serafim owoto ki winge obino bot an, ka tye ki aduru me mac ma tye ka cobo i lwete, ma okwako kwede gin me kwanyo mac ki bot lacar: Obedo oketo ne i cwe an, owaco ni, Nen, man otyeko okwako wang cwe mami; kede bal mami kikwanyo woko, ki richo mami kikwero woko.” Isaya 6:6, 7.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Gin ma Lubanga oneno bot Isaia tye ka yero kit ma jo pa Lubanga tye kwede i cawa ma agiki. Gi tye ki twero me neno ki geno tic ma tye ka mede i kabedo maleng me polo. “Kede tempul pa Lubanga onyube i polo, kacel gi onen i tempul ne sanduk me lagam ne.” Kun gineno ki geno i kabedo maleng ma maloyo weng, ka gineno tic pa Kricito i kabedo maleng me polo, gityeko neno ni gin jo ma labi gi pe maleng,—jo ma labi gi owuok mapol mapol ki lok ma pe tye ki ber, kede talent gi pe gicoyo maleng, pe giketo gi i tic pi ywe pa Lubanga. Obedo atir ni gubalo geno, ka gi cobo twero manono ki pe rwate megi ki kit ma maleng ki ber bedo pa Kricito ma lamal. Neka, ka gubedo calo Isaia, ka gikwano ket cing pa cwiny ma Rwot ono ni myero otime i cwinygi, ka giketo cwinygi piny i wang’ Lubanga, tye geno pi gi. Lupur me kica tye i tung kom, kede tic ma kityeko timo pi Isaia kibitimo i gi. Lubanga bi yaro lamo ma bino ki i cwiny ma kiloro.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
Cito pa tici madit kede ma orumu pa Lubanga man en aye me cogo pami me yua pi od me yua pa polo; pien piny bi opong ki dwong pa Rwot. Ento myero pe ngat mo kwer cwinya, ka gi neno tim marac ma tye ka loyo, kede ka gi winyo leb ma aa ki cing ma pe maleng. Ka twero pa ocuc gitero gi i tere me lweny ikom jogi pa Lubanga; ka Setani bi cogo nyekgi pa en pi lweny madit ma agiki, kede twero pa en nen calo madit tutwal, ki nining calo bi loyo weng, dong neno maler me dwong pa Lubanga, kom pa Rwot ma malo ki ma kiyeyo i malo, ma kobo ki bolo me kica, bi miyo yweyo, adwogi, kede kuc. Review and Herald, December 22, 1896.
The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.
Twon man nyutu kit pa jo pa Lubanga i nino me agiki. Jo pa Lubanga i nino me agiki gin jo Laodikea.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Kun i bot malaika pa kanisa pa jo Laodikea: Gin man waco En ma obedo Amen, lami ma gonyo ki ma adwogi, Cako pa cwe pa Lubanga: Angeyo tic mi; in pe itye otio, pe itye mac. Amono in onongo itye otio onyo mac. Kadi dong pien in tye ma pe mac, pe otio, abipuko in i tung am. Pien i waco ni, ‘An obedo jadwal, kede dong anonge ki jami mapol, kede pe an mito gin mo keken’; kede pe ingeyo ni in obedo ja ma pe ber, ki ma peko opong, ki jalwak, ki pe ineno, ki pe ki gwan. Ami cike bot in ni: igam bot an bul ma kitemo iye i mac, mondo ini bedo jadwal; kede gwan ma twol, mondo ilub, mondo kican pa pe ki gwan mi pe onen; kede iyubo wang mi ki yot me wang, mondo ineno.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Gin weng ma an amarogi, anywako gi kede anywonyogi; omiyo beduru ki tek, kede lok cwinyu. Nen, atye i wang ot, kede aduko; ka ngat mo winyo dwon na, kede oyabo wang ot, abi donyo iye, abicam ki en, en bicam ki an. Ngat ma ogoyo, abimiyo obed ki an i kom rwot na, macalo ka an bende ogoyo, kede abedo piny ki Wao na i kom me en.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Ngat ma tye ki lit, obed winjo gima Roho Maleng owaco bot kanisa mapol. Revelation 3:14-22.
“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.
Ngec bot kanisa pa jo Laodicea en pito ma goro cwiny, ci rwate bot jo Nyasaye i cawa ma kombedi.
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
Kede bot Malaika me Kanisa pa jo Laodikiya, coyo: “Gin magi waco Amin, ngat ma tye yie ki atir, Lami ma atir, acaki me cweyo pa Lubanga: An angeyo tic mamegi, ni pe itye macol onyo macic. Ageno ni onyo ibed macol, onyo ibed macic. Ento pien itye pi ma pe macol, pe macic, abiwaloi woko ki cing an. Pien i waco ni, ‘An amalu, kede jami dong opolo i an, pe amit gin mo;’ ento pe ingeyo ni itye ngat marac, ki tye i peko, ki adaka, ki ma pe ineno, ki abal.”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
Rwot kany nyiso wa ni lok ma myero latic ma olwongo gi me loro jo cwale bot jogi pe obedo lok pa kuc ki gwok. Pe obedo lok me tam keken, ento obedo me tic i gin weng. Jo pa Lubanga kiketo gi i lok ma bot jo Laodicea calo gitye i kit me gwok pa ring'o. Gitye i kuc, ka gicamo ni gitye i dwong ma malo i jami me cwiny ma gityeko nongo. “Pien i waco ni, An atye marwate, ki abedo ki jami mapol, ki pe amito gin mo keken; ento pe in ngeyo ni, itye ma rac tutwal, ki i kwo me bal, ki mede jami, ki pe ineno, ki pe itye ki gobo.”
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.
Ngo me bwola madit loyo ma romo donyo i wic pa dano loyo yie ma gimako ni gin tye atir, ka gin pe atir weng! Lok pa Ngat ma Waco Atir nongo jo Lubanga i bwola ma goro cwiny, ento gi tye ki cwiny atir i bwola meno. Pe gine ni kitgi tye pire marac i wang Lubanga. Kun gin ma kikwayo lok ni gitye i kit me Roho ma malo, lok pa Ngat ma Waco Atir okwanyo kucgi ki ceko ma lapire, me yaro atir kitgi pa bwoc me Roho, lak, ki bedo ma pire marac. Lok pa en, ma tye ki ngwech ki duro, pe twero bedo bal; pien En Ngat ma Waco Atir tye ka waco, kede lok pa En myero obed atir.
“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.
En aye matek pi jogi ma gipoyo cwinygi i gin ma gin otyeko, ki jogi ma gigeno ni gin loro i ngeyo pa Lapiir, me rwate lok ma tito ni gibwongo ki ni gin mito kica weng pa Lapiir. Cwiny ma pe kiloke maleng en 'bwongo maloyo gin weng, ki marac matek.' Kimiyo aneno ni gin mapol gicoyo gi kene ni gin obedo Kristiani maber, ento pe gin tye ki ler mo ki bot Yesu. Pe gin tye ki tem ma ngima pi gi kene i bedo pa Lubanga. Gin mito tic ma bor ki ma orumu weng me yiko gi kene piny i bot Lubanga, pi con gubineno ada mitogi ma pire tek me timo tic ki cwiny ma matek ki pe gonyo, me nongo kica pa Lapiir ma peya. Testimonies, volume 3, 252, 253.
Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.
Ka Aisaia oloko cwiny woko ki kit me Laodicea ma obedo iye, oyie keken me kelo lok me ciko ma agiki bot piny weng. Lok namba adek i gintic namba abicel oketo rwom gin mukato me poropheti pa Aisaia ki gin mukato me poropheti pa Revelation apar aboro, ka lapiir obino piny omiyo piny ocang ki dwonge ne.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Kadong' bang' gin man, ne aneno malayika moro mapat owuoko ki polo, ki tye ki teko madit; piny ne olere ki duŋ pa en. Revelation 18:1.
Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”
Aisaia tye ka cungi jo pa Lubanga i kare ma malaika me Buk me Manyiso, kit apar aboro, obito piny. Pien ka gicayo ne i Kal ma maleng me polo, owinyo serafim gicako waco ni, "Maleng, maleng, maleng; En obedo Rwot pa lweny; piny weng opong ki duong’ pa en." Aisaia, calo kede Yohana i Buk me Manyiso, gicungi jo pa Lubanga ma gicako waco ngec me ciko ma agiki. Yohana onongo miyo jo pa Lubanga nying "gi ma ocweyo," ento Aisaia onongo miyo gi nying "apar me acel," onyo "zaka." Lok me tung i Leb Ebru nyutu "me miyo zaka."
The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.
Lapeny me poro "kare nining?" ma Isaya openye, openye odoco mapol i Lok pa Lubanga (pi malac, dwoko pa lapeny "kare nining?" en ni nyutu bino pa Cik pa Sande me piny weng i United States). Ki lok pa Ellen White, ikare eno "yweyo yie pa piny weng binenge ki bal pa piny weng," ki ki lok pa Isaya en kare ma "paco binenge goro labongo jodak, ki ot binenge bedo pe ki dano, ki piny binenge bedo keken, ka Lubanga ogolo dano woko kure madwong, ki bedo golo woko madwong i tung piny." "'Golo woko madwong i tung piny'" gin aye "'mapol'" ma gibalo woko i Cik pa Sande, malubo Daniel 11:41. Magin jo me Isaya bur abicel ki Matayo bur apar adek ma gi wang ento pe gineno, ki gi it me winyo ento pe giwinyo; kacel ki gin i Nyuto ma Kigweyo bur adek ma gicayo lok me tam ma kimiyo bot Kanisa me Laodikea.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41
En bi donyo bene i piny ma maler, ki en bi bolo lobo mapol woko; ento gin eni bi ceto woko ki lwetne—Edom, ki Moab, ki ladit pa jo Ammon. Daniel 11:41
Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.
Isaya obedo ki neno pa Yesu Kiristo i Ka Maleng pa En, macalo Yohana bene oneno i Loki pa Yohana. Isaya nyutu ‘me apar’ onyo ‘me apar’ ma ‘dwogo’ ki ma ‘bi camo’ calo yat. Nyig lok pa Ebru ma gityeko dwoko kwede ‘camo’ nyutu ‘goboro woko ki mac’. Ento ‘me apar’ tye ki ‘miny’ i iye ma mac pe goboro woko. Obedo ni abicel me apar pe tye ki miny man? Mac ma kimiyo calo camo ki goboro yat me teil ki yat me oak en aye mac pa Malak pa Kica ma bino kadong peya i Tempi pa En i Buk pa Malaki.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Nen, abi cwalo laco me kwena na, ci obicweyo yo i anyim an; ci Rwot, ma utye ka yennyo, obino macuc i ot pa en—en aye laco me kwer, ma umero: nen, obino, ayo Rwot pa jolweny weng.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ento ngat mane ma twero bedo mot i nino me bino ne? Ki ngat mane ma bi twero otung ka en oyaro? Pien en obedo calo mac pa lacoo me yiko, ki calo sabuni pa joluoko ngoye. En obi bedo piny calo lacoo me yiko ki me yweyo feza; en obi yiko latiino pa Levi, ki obi yweyo gi calo dhahabu ki feza, pi gi mii bot Rwot sadaka i kwer. Eka sadaka pa Yuda ki Jerusalemu obi bedo ma Rwot omaro, calo i nino me con, kede calo i higa me con. Malaki 3:1-4.
Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.
Aboro me Yesaya (ma obedo “taiti”) obedo peke keken ki “rwatte me kica” pa Malaki. “Rwatte pa Malaki” obedo jo pa Lubanga, ma kicwalo gi calo “wotin pa Lewi,” ma kiloko gi maleng ki mac wek gicwali “rwatte me kica”; ki gin ma “mac ocam gi” i leb pa Yesaya gin aboro man, eni ni taiti.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Kum kica pa Lubanga ma omiyo an, calo latic me yabo ma tye ki ngec, abedo atero faundeshen, ento ngat mukene obedo yabi iye. Ento myero ngat weng orwate kit ma oyabo iye. Pien faundeshen mukene pe ngat mo twero tero mapat ki ma dong kitee; en aye Yesu Kiristo. Ka ento ngat mo oyabo iyi faundeshen man kwede dahabu, feza, kidi ma peya, yom, yec, olwal; tic pa ngat acel acel obi poyo piny; pien nino obi nyutu ne, pien ki mac obi nyutu ne; kacel ki mac obi temo tic pa ngat acel acel me nining kit en obedo. 1 Korint 3:10-13.
Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.
Paulo kany owaco ni tic pa dano weng gubinyutu ki “mac”. I Malaki, mac oyabo woko gin ma pe ber. I Isaia, kwero pa “pa acel i apar” tye “ka” gikwanyo yanggi woko. Yang obedo cal me richo ma i mung, pako ki cwiny malo, macalo ma Adamu ki Eva gimiyo angea.
Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.
“Adul me apar” pa Isaaya tye ki jami i iye ma pe twero rwegi ki mac, ci jami eno obedo “mbuto maleng.” Gin tye ki Kirisito iyegi, geno pa yeg. Isaaya keken obedo “mbuto maleng,” ki boti obedo “adul me apar” ma en tito. “Mbuto maleng” ki “adul me apar” odwogo ki kit me Laodikea dwogo i kit me Filadelfia kubedo ki Nyutu pa Yesu Kirisito i Ot me Lamo pa En.
The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.
Neno pa dwong pa Lubanga ma okelo Yesaya me owaco ki dwon madit ni obedo giko, ni en ngat ma pe maleng ki lapeko ma mito weko peko, otime i cita me polo ka yate golo yiegi. Lok “cast” nyutu ni “cwalo woko”, onyo “nyo” yat. Cwalo woko pa Laodicea ki nyutu kany. Gudo me apar, onyo “otum ma ogwoko”, obi kato i “mac me yweyo” ma Lamalo me Cik pa Malaki kelo, ka mac en oyoto woko ticgi pa dano i cwiny, weko keken “gin ma tye iye” ma pe romo oyoto, ma en “Yok Maleng”. Jogi ma pe mito winyo gibicwalo woko calo yie ma odiyo ma otho, onyo gipeyo woko ki wamu pa Rwot.
Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.
Yesu obedo Ceme Maleng, kede ceme tye ki DNA weng ma mite me yubo yath weng. Lok pa Lubanga obedo ceme; ka mano, okwongo waco pi gin mo i Lok pa Lubanga tye ki ngec weng ma mite me kelo lok en i bedo ma or maber tutwal i ngat ma yaro, ka ki ngeyo maber.
Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.
Yesaya bap abicel nyutu jo ma pe bi winyo ikare ma myero winyo me obed gi kica me lok pa Nyutu pa Yesu Kiristo. Jo ma Yesu owaco ikomgi gi ne jo ma kiyero pa Lubanga; gi ne dako pa En; gi ne jo me kit pa En; gi ne Israel macon.
Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.
Isirael ma con, onyo Isirael me cako, nyutu calo Isirael me kombedi onyo Isirael ma agiki. Jo pa Lubanga i agiki me piny obedo Seventh-day Adventists, jo ma oyero pa en, dako pa en, jo me rwom pa en—Isirael me kombedi. Gin matime pa Aisaia, kun oketo kwede gi gin matime pa Kirisito, gimiyo lami aryo ma moko adwogi ni i agiki me piny Seventh-day Adventism obed i kit me bale woko ki ma pe romo gwokone, ma kinyutu iye i lok ma kicwalo bot Laodicea.
They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.
I iye-gi, pe gin me pe romo orwako gi; ento i kitgi pa Laodikia keken pe romo orwako gi, macalo ma onongo obedo Aisaia mapwod pe otime ki iye, kede macalo ma onongo obedo Yahudi i kare pa Kristo.
One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.
Gin acel ikin jami ma dano me Laodicea myero "winyo" obedo lok me calo pa ngat ma keto papo. En myero "winyo" i lok me calo man ni Lok pa Lubanga obedo "papo", papo maleng. Ka mano "onwiny", dong ki keto piny ma cako yabo lok ma i mwonyo me Buk me Yabo, pien lok eno ocung iye ngeyo madwong ni Yesu obedo Alfa ki Omega, Mokwongo ki Ma agiki, Cako ki Giko. Ngeyo rwate pa giko ki cako tye katic ki ngeyo ni Yesu obedo Lok, ci En aye Papo.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
I acakki ne obedo Lok, ki Lok ne obedo ki Lubanga, ki Lok ne obedo Lubanga. En keken ne tye ki Lubanga i acakki. Gin weng ne gicweyo ki iye; labongo iye, pe gin mo acel ne gicweyo ma gicweyo. Iye ne obedo ngima; ki ngima ne obedo ler pa dano. Ki ler liero i mudwong; ki mudwong pe oŋeyo en. John 1:1-5.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.
Kombedi, poromisi ne oket bot Abraham ki nyathi pa en. Pe owaco ni, ‘ki nyithindo,’ macalo pa mapol; ento macalo pa acel: ‘ki nyathi pa Abraham,’ ma en Kristo. Galatia 3:16.
To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.
Me ngeyo kube i kin agiki ki acaki mito ngeyo “cik me waco macek”. Cik me waco macek nyutu ni acaki pa lok mo obedo ma tek loyo, pien iye keken tye tuk pa ne weng; pien, calo Lok pa Lubanga, en gin ma yweyo. Waco me agiki en ma aryo i teko, pien kany gin weng me tuk giyaro pire kene, ci pe giiweko lacim mo. Ento waco ma i tung cen i kom lok man gi miyo teko ki loyo maleng i tuk, ci i kit man tung cen obedo ma tek atir calo acaki onyo agiki.
There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.
Tye lok mapol me waco ikom kit man, ento ka dwogo i pot buk apar adek me Matayo, wan twero neno ni Yesu onyutu dul aryo pa jo: jo ma winyo ki jo ma pe winyo. Onyutu bene ni tye yoo mapol loyo acel me pe winyo, ento dong owaco ni gin maber jo ma winyo.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.
Ento wang wun tye ki ber, pien gi neno; ki twii wun, pien gi winyo. Adier, an awaco bot wun ni, jonabi mapol ki jo ma kwer gi mito neno gin ma wun neno, ento pe gi nene; ki winyo gin ma wun winyo, ento pe gi winyo. Ka mano, winyu pwonye pa lakwong. Matthew 13:16-18.
Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:
I yore pa porofeci, ‘bedo maber’ man, eka en obedo bedo maber acel keken ki bedo maber ma i Revelation 1:3:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Opong kuc en ma kwano, kacel ki jo ma winyo lok me poropheti man ka gikwoko gin ma kicoyo iye; pien cawa tye piny.
Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.
Lok me Yesu ma i Matayo apar adek ma otera bot Isaya abicel, kacel ki coc pa Ellen White, nyutu adaa ni tye gin ma ngene ki ma winjo i agiki me piny, gin ma bedo madwong tutwal omiyo jo maber mapol ki lanabi gine mito bedo i kare meno, i cawa ma lok me ciko ma agiki obed me yabe woko, ka eka dano "gubineno" ki "gubiwinyo" gi.
John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.
Ki waco bot John ni olor woko gin ma “Seven Thunders” owaco i chapta 10, ci i chapta 22 kiwaco ni, “Pe ilor lok me poropheti pa buk man; pien cawa tye macek.” Lok ma obedo anyim nyutu giko pa cawa me temo pa dano. Kare manok anyim me loro cawa me temo, tye cik me yabo “Seven Thunders”, ma en keken e tyen lok i buk me Nyiso ma kiloro i kare meno. Ikome ki “Seven Thunders” kiwaco bot wa ni gitito calo cako ki giko pa Adventism.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
Ler ma patpat ma ki miyo Yohana, ma ki nyutu i keng me abicel aryo, obedo yaro me gin matime ma bi time i ngec pa malaika me acel ki me aryo. . . .
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Bang goro abicel man owaco dwon gi, kicwalo cik bot Yohana, calo ma kicwalo bot Daniel, ikom buk matin: "Keto lacim i gin ma goro abicel owaco." Gin man tye ikom gin ma bi time anyim, ma binyutu i yore pa gi. Poyo me Bibilia pa Seventh-day Adventist, volumu 7, pot 971.
The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.
Lurem abicel aryo nyutu gin ma otime ikare me cako pa Adventism, ki 1798 dok i 22 me October, 1844, i gin matime con pa lok pa malaika me acel ki me aryo; kede, i coc ma ki waco iye anyim, kimino wa ngec ni Lurem abicel aryo “rwate ki gin ma bi time anyim, ma bi yaro gi i rwomgi.” Gin matime con pa acako me Adventism nyutu agiki pa Adventism, pien Yesu Kiristo, calo Alpha ki Omega, kete cal pa nyingne i kom gin matime con weng pa Adventism, pien obedo gin matime con maleng calo gin matime con pa Israel me con.
According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.
Ki lok ma Yesu owaco i Matayo apar adek, gin ma otimore man en aye ma jo Nabii onwongo neno, kede ma jo ma onongo tye ki Yesu gogwede pi nongo ngec kwede. Jo meno nyuto jo pa Lubanga i agiki pa lobo, ma gogwede pi gin ma gi neno ki winyo. Gin ma gi neno ki winyo obedo lok pa Nyuto pa Yesu Kiristo, ma bende nyutone ki lok pa Seven Thunders, ma nyuto kacel gin matime pa Millerite kede gin matime pa one hundred and forty-four thousand.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
Lok weng ma kimiyo i cawa me 1840 dok i 1844 myero kimiyo bedo ma tek kombedi, pien tye dano mapol ma gityeko rwenyo yore gi. Lok weng myero odonyo i kacanisa weng.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo owaco ni, “Maber wangeu, pien gineno; ki litu, pien giwinyo. Pien adier, awaco botu ni, janabi mapol ki ngat maleng mapol gi odwaro neno jami ma uneno, ento pe gineno; ki winyo jami ma uwinyo, ento pe giwinyo” [Matayo 13:16, 17]. Maber wange ma oneno jami ma ne gineno i mwaka 1843 ki 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
Ngec kimiyo. Kede pe myero ki kwanyo kare i dwogo waco ngec, pien aloka pa kare tye ka timo atir; tic me giko myero otim. Tic madit obi tim i kare manok. Ngec obi kimiyo con macok, ki cimo pa Lubanga, ma obidwiro dok obed kwec mabor. Ci Daniel obi tut i dul ne, me miyo lami ne. Manuscript Releases, volumu 21, pot 437.
Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”
Ellen White onyutu ni kit ma Kristo onongo onyutu ni en kit ma jo matir gu mito neno, obedo kit pa jo Millerite i cawa 1840 dok i 1844; kede bene owaco ni “lok bino kimiyo i kare manok ki yero pa Lubanga, ma bino opongo dok obedo dwon madwong.” “Dwon madwong” nyutu ciko me agiki pa lajal ma adek, kede ka lok meno kimiyo, bino dwogo timi kit ma otime i cako pa Adventi. Lok me ciko me agiki en aye “lok” ma “myero wot bot dii weng,” kede “lok weng ma kimiyo i cawa 1840 dok i 1844 myero kicwalo gi ki teko kombedi.”
The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Alfa ki Omega nyutu agiki kede acaki. Ellen White owaco ni, “lok me waco myero ceto bot kanisa weng,” ki Yesu owaco bot John ni, “An Alfa ki Omega, me mukwongo ki me agiki: kede gin ma in ineno, igoyo coc i kitabu, icwal ne bot kanisa abiro ma tye i Asia; bot Ephesus, bot Smyrna, bot Pergamos, bot Thyatira, bot Sardis, bot Philadelphia, ki bot Laodicea.”
The messages of 1840 through 1844 are part of what is to be sent to the churches.
Lok me ikare me cawa 1840–1844 obedo pat me gin ma myero kicwalo bot kanisa mapol.