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

Buk pa Yoel ki Kanisa ma Seventh-day Adventist pa Laodikia - Namba 26

Number Twenty-Six

Namba 26

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Tuk angwen pa Joel tye ka nyutu loro woko ma mapire-pire pa pur me waini pa Lubanga, cako ki 1863 tung’ i cik me Sande. Namba angwen bene nyutu jami angwen me kit pa Kiristo. Kerubim i Ot Maleng tye ki wang angwen, kede gin meno rwate ki poti ma angwen me Isirayel macon ka gi bedo i okol Ot Maleng. Gin bene nyutu Injili angwen.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> I kit macalo wanggi-gi, gin angwen tye ki wang dano, ki wang le i tung macego; gin angwen tye ki wang dyang i tung malac; gin angwen bene tye ki wang lagwe. Ezekiel 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> Ki jam ma acel obedo macalo simba, ma aryo obedo macalo lare, ma adek tye ki wang me dano, ma angwen obedo macalo tai ma woto i polo. Revelation 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Baibul (Numbers 2) tito ni dul apar aryo (leko dul Levi, ma gicanye pire tek i tung Tabernacle) kityeko kiketo i kac me cing angwen, acel acel ki dul adek, ma gikano i tung angwen me lobo i tung ka maleng, acel acel labongo lanyut me dul, en aye bendera onyo ensain. Kit me keto man omiyo cal ma rwate, ma kac me cing pa piny rwate calo kom pa polo ma Kerubim gi gwoko.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda obedo i tung me kare ma wang ceng ocake, i bur pa ka maleng. Bendera pa Yuda obedo simba, pien onongo nyutu Simba me dul pa Yuda. Dul ariyo ma kwede Yuda obedo Isakari ki Zebulun. I neno pa Yohana, nyama ma acaki obedo calo simba, calo kaka kerubim pa Ezekieli obedo ki wang calo simba. Rubeni, cal me dano, otye i kusini ki Simeoni ki Gadi. I magharibi obedo Efraim, ki Benyamini ki Manase; cal migi obedo dyang. I kaskazini obedo Dani, ki Aseri ki Naftali; cal migi obedo tai. Rwate pa dul kwede wang angwen me ka maleng pa polo ki nyutu i Injili angwen.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matayo en Laion me yik Yuda, Mariko en dyang me rwate, Luka en dano, ki Yohana en igol ma wot i polo malo tutwal. Kirisito, calo Laion me yik Yuda, oyero pire keken ni En aye ma ociko kacel ki yabo Lok me porobeta pa En. Buk pa Matayo tye ki nyutu ma kakare mapol (12) i tyeko piny lok me porobeta pa Mesia, maloyo mag i buk me Lok me Ber mukene adek ka kigiromo weng. Pe tye ka piri.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Buk pa Matayo nyutu Lok pa Lubanga ma kiwaco ki poropita. Luka, ma onongo obedo dokota, onyutu Injili pa en ki wang me Kristo macalo Wod Dano, pien Luka en wang pa dano. Mariko onyutu Injili pa Kristo ki wang me sadaka me cayo ma Kristo onongo nyutu, pien Mariko en dyang. Yohana en laŋ ma yubo malo, ma onyutu gin mapiny pa Lubanga i nyuto pa en me Injili pa Kristo.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

En rwom madwong ni wan myero ngeyo buk me Matayo calo kit ma kinyutu kwede i Lok me por. Buk me Matayo en Simba pa dul me Yuda, Rwot me Lok pa en ma por, Lacoyo maber me gin ma kikano, Lam lok maber, en ma ogobo ki oyabo Lok pa en. Yesu en Alfa ki Omega, kede en Lok. Buk me acaki me Cik Manyen ki buk me agiki me Cik Manyen gin buk me por. Ji mapol gi ngeyo ada man ikom buk me Revelation, ento romo pe gityeko neno ni Matayo en Alfa me Cik Manyen; ci myero orwate ki Omega me Cik Manyen. Myero onyutu agiki, ma obedo buk me Revelation.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Erwako eni, ka wa yemi i Matthew rek ma rwate ki rek me gin matime pa laloc ma i Genesis, ma kiketo woko i pot buk 11 okato i 22, pe obedo gin mo piny; ento obedo adaa ma Lion me kaka pa Matthew tye ka yabo lacim. Pot buk 12 me gin matime pa laloc, ma kinyutu i Genesis, Matthew kacel ki Revelation, kombedi kitye ka yabo lacim; gin ma wa tye ka nyutu eni ni, pot buk 23 me Matthew nyutu poko jo ma ngec ki jo ma pe ngec i parabolo me lobo me waini. Kudho aboro i wi jo pa laloc me con, ma gityeko nongo rwate pa porofeti gi i ngat aboro ma ginyutu 144,000 ma gidongo i bwat me gwok. 23 obedo nyutu me tic ma ocako i paco maleng i polo ka nino 2,300 otyeko ne i 22 October 1844, kacel bino timo dok i kare me cik me Sunday ma bino pi kica. Pot buk 23 tye ka keto alama me adaa man.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Gom 24 tye i kare ka Kristo otyeko lok me En ki Isirael ma ogen woko, kede oweko ot pa Lubanga me Jo-Yahudi pi kare ma agiki. Namba 24 obedo alama me loko Isirael macon i bot Isirael me cawa man, kabedo ma atir i gin matime me porofeti ma Kristo otyeko bedo kany, ka ocwalo ngec pa En i Matayo 24. Lok me porofeti pa Matayo 24 obedo nyutu pa Lubanga me kit me rek i tung rek, ma rwate atir ki gin matime pa Milerait, ci bene ki gin matime pa 144,000. 24 kimiyo nyutu ki Kanisa me Revelation 12, ma tye i wi dwe ma dwogo leyo pa ceng me twero maber. I wiye tye stars 12 ma tye kiyaro 24, pien en tye kinyuto gin matime ma tye i tung nywalo pa Kristo, ka dul 12 pa Isirael macon obino latic 12 pa Isirael me cawa man. I Gom 24, gin matime pa Milerait, cako ki 1798 ci oyomo i Great Disappointment, tye kiyaro. Ci bangeno, obino Matayo 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Namba 25 obedo cal pa Jo Lawi, bedo gin maber onyo marac; ento kacel ki dit pa en, en tedo cal pa kwanyo Jo Lawi ma tye ki ngec ki Jo Lawi marac. Matayo 25 nyutu kit me kwanyo man i wi parabolo adek ma timo ne lawi, ma namba 25 tedo. Kare, parabolo pa dako apar ma pe gi rwate tedo cal pa gin mukato pa Milerait, ki bene gin mukato pa 144,000. Gin mukato man obedo gin mukato pa malaika me acel; parabolo pa talanta obedo malaika me aryo, ki parabolo pa rombe ki dyech obedo gwec pa malaika me adek.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Gur 26–28 keto piny histori me Pasika dol bot cik me cwalo Lok Maber ma inyim Kurusifikshon.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> En obedo ni, ka Yesu otume woko weng lok magi, owaco bot lamine ni, Un ngeyo ni, ki dwe aryo obedo Dite me Pasika, kede Wod Dano bikicwalo woko me kilubo i kom salaba. Matayo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Mukato me alama mapol i dul 26 obedo kica me ogoyo Yesu tho i ves 3–5. Ci, i ves 6–13, Yesu okweri i Betania. I ves 14–16, Judas o cedo Kristo pi ceke me feza apar adek. Ci, i ves 17–25, Pasika obino ki luyogi ne. I ves 26–29, Yesu ocweyo Cham me Rwot, ci i ves 30, Yesu owaco mapwod pe otime ni Petro bi agamo En. I ves 36–46, Yesu onongo tye i Getisemane. I ves 47–56, Yesu ojuki; ci i ves 57–68, Yesu obedo i tung Kayafa ki Sanhedrin. Ki ves 69 anyim, kityeko nyuto agamo pa Petro bot Kristo. Dul man tye kwede alama apar ma pire tek, ma bi dwogo cako i kare me agiki.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Chapta 27 bene tye ki alama me yoo apar ma keken keken. Yesu kicwalo bot Pilato, eka Yuda ocwido pire kene, eka kikelo Yesu i tung Pilato, eka Baraba kayero, Pilato ocwalo Yesu me opobo iye i wi Msalaba, eka gibayo iye, eka pobo iye i wi Msalaba, eka tho pa Yesu, eka kiketo Yesu iye i wang kabur, eka lalar i bot kabur omiyo ngec.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Chapta 28 tye keken ki cing me yoo adek; ma acel obedo Pako Kwo, ki mede Rweny pa Sanhedrin, ci lacen Miyo Tic Madit. Chapta adek tye ki cing me yoo 23 mapatpat me kros, ma binedok otime odoco i lok me kare pa 144,000.

## Matthew 26 – Ten Waymarks

Matayo 26 - Alama me yo apar

1. 1. Plot by chief priests and elders to kill Jesus (vv. 3–5)

   Pango pa ludito pa latiya ki ludito me golo kwo pa Yesu (vv. 3-5)

2. 2. Anointing at Bethany by the woman with alabaster box (vv. 6–13)

   Lubo ki mo i Bethany ma dako ma tye ki bote me alabasta otimo (vv. 6-13)

3. 3. Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

   Yuda ogamo me cwalo Yesu pi cente me dyɛŋ 30 (vv. 14-16)

4. 4. Preparation and eating of the Passover with the disciples (vv. 17–25)

   Yubo ki camo me Pasika kwede lami (vv. 17-25)

5. 5. Institution of the Lord’s Supper (vv. 26–29)

   Kitero me Cam pa Rwot (vv. 26-29)

6. 6. Prediction of Peter’s denial (vv. 30–35)

   Waco anyim pi gamo pa Pita (vv. 30-35)

7. 7. Agony in Gethsemane (vv. 36–46)

   Peko madit i Getsemane (vv. 36-46)

8. 8. Betrayal and arrest of Jesus (vv. 47–56)

   Cwalo Yesu ki meko ne (vv. 47-56)

9. 9. Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

   Yenyo me kot pa Yesu i anyim Kayafa ki Sanhedrin (vv. 57-68)

10. 10. Peter’s threefold denial (vv. 69–75)

    Kwayo woko me Petro i kare adek (vv. 69-75)

## Matthew 27 – Ten Waymarks

Matayo 27 - Alama me Yoo Apar

1. 1. Jesus delivered to Pilate (vv. 1–2)

   Keto Yesu bot Pilato (vv. 1-2)

2. 2. Judas’s remorse and suicide (vv. 3–10)

   Kica me cwiny pa Yuda ki neku kene (vv. 3-10)

3. 3. Jesus before Pilate – the formal Roman trial (vv. 11–14)

   Yesu i anyim Pilato - giko pa Loma ma timo ki cik (vv. 11-14)

4. 4. Choice of Barabbas over Jesus (vv. 15–26)

   Yero Barabba maloyo Yesu (vv. 15-26)

5. 5. Pilate delivers Jesus to be crucified (included in the release of Barabbas)

   Pilato oketo Yesu i cinggi me gikome i calaba (kare ki weko Barabbas woko)

6. 6. Mocking and scourging by the soldiers (vv. 27–31)

   Yeki ki goyo tweng pa jo lweny (vv. 27-31)

7. 7. The crucifixion (vv. 32–44)

   Keto i wi musalaba (vv. 32-44)

8. 8. The death of Jesus (vv. 45–50)

   Tho pa Yesu (vv. 45-50)

9. 9. Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

   Alama me teko pa Lubanga ki kit me ike ma otimo Josef me Arimatea (vv. 51–61)

10. 10. Posting of the guard at the tomb (vv. 62–66)

    Keto larem i kabur (vv. 62-66)

## Matthew 28 – Three Waymarks

Matayo 28 - Alama adek me yoo

1. 1. The resurrection and empty tomb (vv. 1–10)

   Dwogo kwo ki kaburi ma pe tye gin iye (vv. 1-10)

2. 2. The lie of the chief priests and elders to the soldiers (vv. 11–15)

   Lok pe adier ma jadolo madit ki ladit gi owaco bot jolweny (vv. 11-15)

3. 3. The Great Commission (vv. 16–20)

   Cwalo ma Madit (vv. 16-20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Macalo gin ma otime kwede Kirisito, cako ki yiko mo i Betania dok oo i Komison Madit, ma oketo alama me giko me tic ne i piny ki cako me Lok Maber bot ogwanga weng, kamano keken alama acel acel magi gicoyo dok i gin ma otime kwede jogi pa Lubanga ma osigedo, ka gibino tung i giko pa cawa me temo ki loyo pa gi ma agiki.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Chapita 26-28 nyutu tarik pa Pasika ma kityeko tero iye kidi me yore 23 ma keken, ma gityeko dwogo timo dok dok i tarik ma kelo bot Cik me Ceng Abicel ki i tarik ma pinyim ne.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> Bino pa Kiristo, calo Jadolo madit wa, i kabedo ma maleng tutwal, pi yweyo pa ot maler, ma ki yaro i Danyel 8:14; bino pa Wod dano bot Jadwong me nino mapol, calo ma ki yaro i Danyel 7:13; kacel ki bino pa Rwot i ot pa En, ma Malaki onongo okwaco con, gin yaro pa kare acel keken; kede man bene ki ranyiso kwede bino pa laco me nyom i cer me nyom, ma Kiristo oyaro i lapor pa nyako ma pe gin jo nyom abic, i Matayo 25.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Giko me ceng 2300 i Okitoba 22, 1844, obidwogo i kare me cik me Sande. Alama me yore 23 ma tye i pot buk adek me agiki me Matayo nyutu remo ma wendo maloyo ma kitiyo kwede me medo kacel kit pa Lubanga ki kit pa dano.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> Lwak pa Kirisito i kom dano i Hekalu ma malo me Polo obedo pire tek i yo me waro, calo tho mere i kom musalaba. Ki tho mere ocako tic man, ma inyim dwogo mere i kwo o yaro malo i Polo me tyeko ne. Wa myero, ki yie, wadony i iye pa pazia, ‘kany ma Ngat ma oyaro anyim pi wa odonyo.’ Hebru 6:20. Kany lacim ma aa ki i musalaba pa Kalfari tye ka coyo. Kany wa romo nongo ngec ma opito pi misteri pa waro. Waro pa dano otimo ki rwate madit ma pe romo pimo i Polo; misango ma ki timo obedo rwate kwede kwayo ma orwate madit pa cik pa Lubanga ma kigobo. Yesu oyabo yo i kom pa Wu, ki lwak mare, kwayo ma atir pa joma biro bot en ki yie romo kete i wang Lubanga. The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Chapta 23 me Matayo medo dwong i kwero ma oketo bot lwak pa lapriista mape atir. Chapta 26–28 gin omega bot chapta 23. Jo-Lawi mape atir, dwoko wi pa ludito ma omedo medo i jeneresoni angwen, gi meyo alama me yo i chapta adek ma ogik.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Kit 24 nyutu yore me timo ‘rek i rek’ ni obedo yore me timo pa Kristo, ma En tiyo kwede balo pa Jerusalem me poyo ikom gin ma tye, gin ma otime, kede gin ma bi bedo.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Bal pa Jerusalem i mwaka 70 AD onongo otime i nino maromo kwede nino me mwaka ma Jerusalem ne obale me kare me acel ki Nebukaduneza. Bal pa Jerusalem ma Nebukaduneza otimo onongo obedo gin me con; ento i nono pa Kristo, kare ma Tito ogamo Jerusalem, ne onyutu calo rwom me agiki pa piny. Matayo 24 tye ka yubo malo yore me tic me 'rek ki rek', keken otyeko nyutu ni 'yore me tic' obedo gin acel i lagam me laporophet.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

En i chapta 24 ma Kristo nyutu ni tye mit me niang maber ikom “abomination of desolation” ma Janabi Daniyeli owaco ikom, gin en aye ngec ma ocweyo piny pa William Miller, kede lacar ma tero kineno i buk me Daniyeli. En bende nyutu bedo ma Adventism ocako odonyo woko, pien gi yweyo ngec pa Millerite ikom “the daily” i buk me Daniyeli, ka kamano gi ogamo ikom “strong delusion” me 2 Thessalonians chapta aryo. Chapta eni rwate diret ki Luka 21, kadi kwanyo niang August 11, 1840 oo bot October 22, 1844, ma kitero calo “9/11” oo bot “Sunday law.” En bende rwate ki “times of the Gentiles” i Luka 21:24, ma obedo lagoo mapire tek me yabo “seven times” pa Musa, kacel ki rwatoro ki pimo pa Ka-bedo Maler i Revelation 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Cako ki chapta 23, ci 24 ki 25 dong, ci lacen ciko ki chapta 26 nyaka 27; gin chapta adek ma tye ki alama me yore 23, ma gin “omega” bot “alpha” pa chapta 23. Ka imedo 26 ki 27 ki 28, obedo “81,” ma obedo cal pa bedo pa jo-lamo. I kom lamiang adek (Genesis, Matthew ki Revelation), chapta 11 nyaka 22 gin rek acel. Chapta 23 nyaka 28 gin rek pa adiera ma cako ki 23 ki ciko ki 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Chapta acel dok i apar obedo gin acel i rek poropheti adek i Buk me Matayo. Chapta apar; kadong chapta apar aryo; kadong chapta abicel. Waco ma kicwalo ki Lamo Maleng tito wa ni buk weng me Baibul gicung bot kacel ki gitum i Buk me Riveleson; eka buk weng me Baibul gicung bot kacel ki gitum i Matayo. Matayo, calo wang leba pa dul Juda, nyutu poropheti me Mesiya apar aryo ma rwate keken, ki ling apar aryo magi gikelo alama me yoo pa gin mukato pa Milerait ki 144,000. Calo Buk me Riveleson ocako ki nyuto pa Yesu Kiristo, Matayo chapta acel cwalo nyuto pa Yesu Kiristo ma rwate ki ngima ki lacar pa Musa, ka rwate ki gin mukato pa Antikristo, ka bene kinyutu jami adek me Kanisa ma oloyo, ma gicoyo calo Lanen, Jadolo ki Rwot.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matayo cako ki nyutu pa Yesu Kiristo i kit pa kica pa Lubanga ki jo ma kiyero. Ki Abraham oko i Daudi tye nywologi 14, ki Daudi oko i kigo i Babilon tye nywologi 14, ki Babilon oko i Kiristo tye nywologi 14 mukene. Rek pa Kiristo ma i Matayo rwate ki Mose, pien Mose en Alfa, Kiristo en Omega. Kwo pa Mose ma 120 mwaka rwate ki 120 mwaka me kare me temo i gin mukato pa Noa. Ka mano, kica pa Noa rwate ki kica pa jo ma kiyero. 120 mwaka pa Mose nyutu calo kare adek, kare kare me 40 mwaka: kare me acel otum i agiki me 40 mwaka ka Mose ogengo ngat pa Misri; i agiki me kare me aryo me 40 mwaka, lanywal me acelo, Farao ki lwakge gimero. Kare me aryo me 40 mwaka otum ki kec i Kades, ka kare me adek me 40 mwaka otum ki kec pa aryo i Kades. Gin weng me rek adek me kwena pa Alfa otum i Kades, ka rek me kwena adek ma i rek pa Matayo otum i Daudi, i kigo i Babilon, ki i Lakwena pa kica.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Ka Alfa pa Musa binyore ki Omega pa Kristo, tye lajonyo abicel pa Kadesh, ma obedo 1863 ki Cik me Sande. Piro me anywol pa Matayo oketo Rwot Dawudi i Kadesh, ma eni aye ka kikelo Adventism ma ogoyo woko i adwogi i Babulon, ka Kristo kityeko gonyo Cok ki jo 144,000. Ka kiketo Dawudi i Cik me Sande, kicimo lajonyo aryo pa Dawudi, pien Dawudi obedo acel ki lacwaki adek pa dano ma ocako tero tic i mwaka 30. Kristo, Dawudi, Josefu ki Ezekiel weng ocako ticgi i mwaka 30. Kun jo angwen ma i mwaka 30 ma ocako tero tic, gilwak rwom pa kit pa Lubanga ki kit pa dano, ka Kanisa ma i lweny ocuke dok Kanisa ma orwate. Kanisa en obedo ki lanabi, jaloo ki rwot. Lok man kimake i Cik me Sande, ma bene en Kadesh, pien Dawudi i piro me anywol pa Matayo binyore ki Dawudi ma i mwaka 30.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Higa 30 me yub rwate ki higa 430 me rib pa Abraham, kacel ki higa me cako tic pa jadolo ki higa 1290 ma i Daniel 12:11. I coc ma bino i anyim, wabitam ne acel acel lok me jonabi pa Masiya ma 12 i Buk pa Matayo. I acaki, wanyutu rek adek me poro i Buk pa Matayo; poth 1–10, ci bang en poth 11–22, ci lacen poth 23–28.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> Pi kare bang cwiny opoto ma otime i mwaka 1844, an bene, kacel ki dul me Advent, ageno ni bur me kica onongo ki loro ne matwal bot piny weng. Kabedo man onongo kityeko yero ne mapwod pe kimiyo an nyutu ma acel. En lero ma Woro kimiyo an ma oyubu bal wa, kede ma omiyo wa neno kabedo ma tye atir.

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> An dong tye ki yie i tiyori pa lawala ma kigengo, entito pe i kit ma wa tiyo kwede nyinge i acaki, onyo i kit ma jo ma tye ka lwenyo kwede an tye ka tiyo kwede.

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> I kare pa Noa, ne tye geng ma kigengo. I kare meno, Jwii pa Lubanga ogolo woko ki i dano ma gityeko richo, ma githo i pi me Cweko Piny. Lubanga keken omiyo Noa ngec me geng ma kigengo: “Jwii na pe bi lwenyo kare weng ki dano, pi ni en bende obedo ringo; ento nino pa dano bi bedo higa mia acel ki apar aryo” (Genesis 6:3).

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> I cawa pa Abraham, wang od obedo ogemo. Kica ojuko me luny kwede jo ma obedo i Sodom, ci jo weng, labongo Lot, ki dako pa en ki nyako aryo, gimaro woko ki mac ma kinyayo ki bot polo.

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> I kare pa Kirisito, ne tye wang ot ma kiloro. Wod pa Lubanga owaco bot Yahudi me lwak meno ma pe gigeno ni, ‘Gang u kiweyo botu ayela’ (Matayo 23:38).

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

> Ka kineno i nyim kare ikom ceng me agiki, twero acel ma pe ki agiki ocoko lok kun Jon: “Gin magi waco en ma maleng, en ma adaa, en ma tye ki lageng pa David, en ma oyabo, pe tye dano mo ma ocabo; en ma ocabo, pe tye dano mo ma oyabo” (Revelation 3:7).

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> Gimiyo an neno i kio, ci kombedi an bene geno ni i mwaka 1844 onongo tye ladwong ma kiloro. Dano weng ma oneno lacer me kwena pa malaika acel ki aryo, ci giywayo lacer eno, gibedo i otum. Kacel ki gin ma ogamo en, ki oyabo Lawi Maleng ma orwate kwede i waco me kwena ma aa ki polo, ci piny lacen gi balo geno gi, ki giyaro yore ma gitingo kwede ni obedo kwac, kamano, giywayo Lawi pa Lubanga, ci dok pe oteto kwedgi.

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> Jo ma pe oneno lam, pe gin tye ki kwong me yweyo ne. En keken dul ma gigono lam ma obutu ki polo, ma Roho pa Lubanga onongo pe romo olu botgi. Kede dul man, macalo ma awaco, tye iye jo ma pe ginwero cwako lok ka ki nyuto botgi, kacel ki jo ma, ka gi ocwako ne, lacim gi golo yiegi. Gi twero bedo ki cal pa lamer, ki dwogo waco ni gi jo luwo Kiristo; ento, pien pe tye ki kube ma tye ki kwo bot Lubanga, yubu pa Lacwe bino mako gi. Dul aryo man ki nyute i lawi—jo ma giwaco ni lam ma giluwo onongo obedo yubu, kacel ki jo marac pa piny ma, ka gi yweyo lam, Lubanga bende oyweyo gi. Pe ki waco ikom jo ma pe oneno lam, ci pe gin tye ki kwong me yweyo ne. Lok ma kiyero, buk 1, pot 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> Gin aye jo ma ki geno gilubo Yesu i tic madit me kwor me bal; gin keken ginywako ber pa jogony pa en pi gi. Ento jo ma gikwero kuc ma nyuto tic man me lami, pe gicamo ber kun man. Yahudi ma gikwero kuc ma omi i bino me acel pa Kristo, kede gityeko weko geno ni en aye Lakwer pa lobo weng, pe ginywako kwero me bal ki bot en. Ka Yesu i yeyo malo odonyo, ki remo pa iye keken, i Templo me polo me cwer piny i bot latic pa en ber pa jogony pa en, Yahudi gicalo i otum ma opong, gicako mede ki rwate ki sadaka ma pe tye ki adwogi. Tic me cal ki lim otyeko woko. Bur ma i kare mukato jo gityeko tiyone me donyo bot Lubanga, kombedi pe oyabe dok. Yahudi gityeko kwero yabi i yo ma acel keken ma i kare onongo twero nongo en, ki tic me lami i Templo me polo. Ka meno, pe gipe nongo rwom ki Lubanga. I botgi, bur obale. Pe ginen Kristo calo rwate ma adada kede lajogony ma acel keken i bot Lubanga; ka meno pe ginywako ber pa jogony pa en.

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> Kit me bedo pa Yahudi ma pe gene nyutu kit me bedo pa jo ma pe gimaro tek kede ma pe gene i tung jo ma waco ni gin Kristiani, ma gi yero pe ngeyo tic pa Lati madit wa ma tye ki kica. I tic me cal, ka Lati madit odonyo i kabedo maler tutwal, Isirael weng kiciko gi me rwate i bok yer, ka i kit ma pire tek tutwal gipoto cwinya gi i wang Lubanga, pi gipok yweyo pa richo gi ci pe kikwanyo woko gi ki i lwak. Pire kene en mite tek mapol ni i Nino me Yweyo ma ocungo cal man wa nongo ngec me tic pa Lati madit wa, ka wa nangi jami tic ma kikwayo wa me timo.

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> “Dano pe twero kwanyo woko ngec me ciko ma Lubanga i kica ocwalo botgi, ka pe gimego gi. I cawa pa Nowa, ngec ocwalo ki i polo bot piny weng, kede gwoko kwo pa gi onongo rwate ki kit ma gityeko timo bot ngec eno. Pien gikwanyo ciko eno, Roho pa Lubanga ocweyo ki bot dul dano ma gipeko, kede gubale i pi ma opoto madit. I cawa pa Abiraam, kica ogiko kwanyo pi dano ma gipeko ma obedo i Sodomu, kede weng, labongo Lot ki dako ne gi nyiri aryo ne, gubedo omacogi woko ki mac ma ocwalo ki i polo. Keken bene i cawa pa Kristo. Wuowi pa Lubanga owaco bot Juuta ma pe gi gene me kare eno ni: ‘Otunu kityeko weko botu odong ogweng.’ Matthew 23:38. Kineno piny i cawa me agiki, Twero acel acel ma pe giko keken owaco pi joma ‘pe gicoko rwom me lok ma atir, me gubed konyo’: ‘Pien pi eni Lubanga bicwalo botgi kidwiro ma tek, me gigene kwaci: me weng gubed ki kwero woko, joma pe gigene lok ma atir, ento gi rwate i tim marac.’ 2 Thessalonians 2:10-12. Ka gikwanyo pwony pa lok ne, Lubanga okwako Roho pa En woko kede oweko gi bot kidwiro ma gi rwatono.” The Great Controversy, 430, 431.

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