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# The Revelation of Jesus Christ - Number Two

Fweny pa Yesu Kirisito - Namba Ario

Covenant Names

Nyinge me Lagam

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Atyeko keto gin mapol i coc ma con, kun atemo me cweyo yore ma macek me mako piny me neno i acaki. Kombedi abi temo bedo atir i kom lok ma tye i wang. Erokamano pi tung matek mamegi.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Kacel ki acaki, Lubanga tye ka temo mede ngec wa ikom ngat ma En obedo ki kit ma En. I tic meno, o tiyo ki yore mapol me konyo jo me ngiyi gin ma o yaro ikom En, ci acel i yore meno obedo tic pa En me tic ki “nyinge,” nyinge mapol ma kimiyo bot Lubanga i Makitap Maleng, ki bene nyinge ma kimiyo bot jo ma En oyerogi. En oyer jo me marac ki jo me maber.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

En bende otyeko tiyo ki lok pa dispensation pa jo pa kovenant pa en ma en oyero, me medo ngec ikom kit pa en i kare ki kare kun gin mukato. Eracel, gin mukato pa lok pa dispensation pa kovenant, i yoo mapol, bende gi tito ikom medo dwong pa ada me kit pa en ki kit ma en obedo kwede.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Ka wa nen Manyiso chapta acel calo yubu me cako buk kede calo lageng me chapta ma biro, wa nongo ni i chapta me cako tye gin adier mapatpat ma poyo kit ma buk weng bino bedo. Ikati i gin adier magi, tye acel ma rwate ki ngo ma Yesu Kiristo en, pe keken ni en obedo Alfa ki Omega. Ka gin adier kityeko nyuto ne i chapta acel me Manyiso, obedo atir ni en gin adier me temo ma kombedi pi dul ma agiki, dul ma agiki ma en “dul ma kiyero” ma Pita oyaro.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Acel i kite me kica pa Kristo ma wa tye ka yaro enni: Kristo nyutu cako ki agiki. Cawa ma Kristo ocweyo lagano ki jo mapol pi wiki acel, tito loko kare me lagano aa ki Isra'el me ringo wot i Isra'el me Lamo. Lok me kare ma kitito i Makwanya Maleng, ma weng kwaco ngec ma medo ikom kica ki bedo pa Kristo, en: Abram, Isaka, Yakobo, Josefu, Mose, Kristo, William Miller, ki jo 144,000. Tye cing mukene me loko kare ma kicwalo i wi cing man, ma nyutu kare abiro me Kanisa pa Nyasaye ma gicimo ki kanisa abiro ma i Buk me Revelation chapta 2 ki 3, ento pe wa waco kwedgi kombedi. Tye bene loko kare kwede Adam ki Eva ma gicimo ki mapwod pe gipado ki inyim ka gipado; ki, i cawa pa Nuhu, tyeko bedo loko kare aa ki mapwod pe pi opoto wot i inyim ka pi opoto. Cing weng magi gikonye i ler ma wa tye ka tic kwede, ento kombedi wan watek i jo ma kilero.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Ka Kirisito ocako tic pa En i acaki me wiki me lwak, gi batizo ne.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Yesu, ka otyeko me baptiiso, dong ocake ki i pi woko; nen, polo oyabe bot en, ci en oneno Laro pa Lubanga oboro piny calo twol, ka obedo i wii en. Ci nen, dwon obuto ki i polo, waco ni, “Man aye Wod na ma an ahero tutwal, ma i iye an abero maber.” Matayo 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Lok pa Lubanga me acaki atir, ka Yesu obino malo ki i pii, ma kwede ocako ceng abicel me kica, obedo nyutu pa Lacoo ni Yesu obedo Wod pa Lubanga. Ka wa ngeyo "cik me nyutu me acaki", gin eni tye ki teko madwong. Ka pe wa ngeyo, pe obedo ki teko mapol.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> I acaki Lubanga ocweyo polo ki piny. Piny onongo pe tye ki kit, kede obedo nono; kede odyere onongo obedo i wi pi mabong. Com pa Lubanga onongo tye ka woto i wi pi. Genesi 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Macalo i Kitap me Genesis, kit me yero ki mafuta tye ki ngat adek me kit pa Lubanga ma gityeko nyutu.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Gin adier ni Yesu obedo Wod Lubanga, Wod Dawudi, ki Wod Dano ne giyubu kacel kacel lami cik ki Farisi i mwaka adek ki aboro ma bino. Ki lagam pa lanabi, Yesu oloko ma obedo Yesu Kristo i batisa pa En. Ka Yesu obatisimi, en obedo “Kristo”, nying ma twero bedo “jone ma oyito”, kede i Leb Hibru en “Mesiya”. Dong, Jo Hibru ne gibedo kigeno Mesiya, kede gi ngeyo ni obino obedo Wod Dawudi. Ka oyitone pi cako mwaka adek ki aboro ma maler ducu i kare me piny, oneno Laro Maleng pyeo piny, kede owinyo Woro pa En owaco.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Obedo kare me keto mo ma matut madit, ma ngec ma gicoyo malube kwede pi en ki tic pa en obedo ni, "En obedo Wot pa Lubanga". Ma ma gilo cwiny pa Yahudi mapol, pe acel keken ni en obedo Wot pa Lubanga, ento bende ni en ocoyo ni, calo Wot pa Lubanga—en keken obedo Lubanga ada. Yahudi pe giromo kano lok calo kamano, ma giŋeyo ni obedo lok me nyero Lubanga! Pire tek pa Yahudi, obedo pire tek pa Abraham—pi Abraham en lacoo pa Yahudi, lacoo pa lagano, ka bende rwom me yie ma mito me gwoko cik pa lagano.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Kit ma Abraham onyuto woko pi geno ma mite me donyo i rwom me cing ki Lubanga nyuto ni myero geno mamegi otem. Tem pa Abraham, ma onego nyuto ka geno pa en obedo atir onyo obedo tam ma pe atir, obedo ikom nyuto ka en bi lubo lok pa Lubanga — ka kadi obedo rwate ki lok pa Lubanga me con. Abraham onongo ngeyo ni miyo dano i lamal obedo neko; kadong obedo nyutu tic me woro cal pa jo ma woro cal ma en onongo bedo i tunggi. Laco coc ki Farisi onongo gi ngeyo ki i con pa rwom me cing pa gi ni Lubanga obedo Lubanga acel keken; gi bene onongo ngeyo ni Yesu tye waco ni en obedo Lubanga ma aryo. Gi onongo tye ki tem me agiki.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Winye, ai Isirael: Rwot Lubanga wa en Rwot acel. Deuteronomy 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

I gin ma otime ma Moses ocoyo i lok ma ocake con, Lubanga dong owaco bot Moses ni, aa kombedi myero jo ngeyo ni nying pa En 'Jehova'. Pe dong myero gitye ki ngec keken ni En 'Rwot Lubanga ma Loyo Weng'; ento ki kare aa kombedi, nying pa En myero obed 'Jehova'. I gin man keken, ka En tye ka medo yaro anyim ngec me kit pa En ma ki nyutu ki nying pa En, En bende tye ka poko lok pire tek bot Israel ma con ni Lubanga obedo Lubanga acel keken. Jo-Yahudi me kare pa Kristo myero gi paro ngo?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

I agiki me tic pa Yesu, ka otyeko rwate i Donyo ma Luro i Yerusalem, jo Yahudi dok kacel gupwodho cwiny ni Yesu tye ka weko nyithindo wero pako pa Yesu.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Lwak mapol ma wot anyim, ki ma lubo iye, giyabo dwon, gi waco ni, “Hosanna i Wod David; Maber en ma obino i nying Rwot; Hosanna i wi polo maloyo.” Matayo 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Leb me wer ma ocako Farisi gi cwiny matek obedo but ma nyutu Yesu ni en Wod Dawudi; kede bene nyutu ni “Wod Dawudi” obedo nying Rwot. I cako me tic pa Yesu, i donyo ma lamal, ki, dong, musalaba, lok me agoya onongo tye kede cwercwer ikom nying Yesu.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Ci jodolo madit pa Yahudi owaco bot Pilato, ‘Pe i cone Rwot pa Yahudi; ento ni, En owaco ni, an aye Rwot pa Yahudi.’ Yohana 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Kakare, onongo obedo atir ni Pilato oloko coc me waco ni, "An Atye, Rwot pa Yahudi," pien "An Atye" obedo nying ma Yesu otyeko nyutu pire keken kare-kare. Kakare, me tic ki paro ma pe atir me loko Lok pa Lubanga—pito ikom kare ma en lok pa msalaba—obedo gin ma dano pe bi tim keken, pe tye? Yesu en "Rwot pa Yahudi," ento bene en "An Atye," ci lok ma waco ni, "An Atye, Rwot pa Yahudi," obedo atir i kit acel, ento eni pe aye adwogi.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

I acaki, i tung kede, ki i agiki pa higa adek ki aboro, nyinge ne obedo kom me yweyo. Tye jami mapol ma myero ipwonyo i kom rek pa nyinge me lagam, ento kany an mito nyutu ni, i agiki pa Israeli me con i kanisa pa Yahudi, ne tye yweyo ma ocito i kom nyinge pa Kristo. Macalo Wod Dawid, obedo ki twero me bedo Mesiya; macalo Wod Lubanga, (i ngec ma bende nyutu ni en Lubanga), ki macalo Wod Dano, Yesu oketo tem madwong pi jogi ma ki yero. Niningo ngat man twero waco ni obedo Lubanga ki bende Wod Lubanga, kun Mose i acaki pa gin mukato me lagamgi ne oyaro maber ni Lubanga obedo Lubanga acel keken?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Ento mano aye pango ma omiyo Kristo owot i bot dano. Lubanga onongo obedo i iye, ka odwoko kuc ki dano, wek gindok bot en keken; ci onongo timo mano kun miyo dano neno Yesu, ma kwano atir atir mapire tek ni ka in oneno en, in oneno Lawi. Lok me con man nyutu giko pa Israel ma atir atir calo jo ma Lubanga oyerogi, ci i acaki ne onongo tye lok me rucwiny pi ngat en ki kit ma Lubanga obedo.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Farao owaco ni, “Lubanga obedo ngaa, ma an onego awinyo dwone me weko Israel owot? Pe angeyo Lubanga, kadi pe abi weko Israel owot.” Exodus 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Farao pe keken tye ka yaro lamal me kegengo ma pe geno Lubanga, ma turo ki ngec pa Lubanga; ento bende tye ka yaro ngec pa jo Ijipi ikom Lubanga pa Aberaham. Rwot owuoko mapol woko ni tim ma lamal ma En otimo i Ijipi obedo me weko piny dano ononge ngo ma En. Lok me con pa cako pa Israel ma pire keken, macalo jo ma Lubanga oyerogi, nyutu cal me agiki.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

I lok me gin ma otime aryo, tye pe ngeyo maber ikom eni ngat ki ngo ma Lubanga obedo, ma rwate ki nyinge mapol; ento ma tutwal i wac wa obedo ni lok me Kristo i agiki ma Israel gityeko bedo lwak ma kiyero, nyuto ni rupo ma madwong ma omiyo Jo-Yahudi gigore kiti i yabo Mesiya mamegi obedo ni gi ngeno ni Lok pa Lubanga, ikare ma gicako keto-ki mamegi, onyuto ni En obedo Lubanga acel. Man obedo peko madwong!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Kacel ki mano pe gitemo penyo iye ki lapeny mo keken. En owaco botgi ni, Gin waco nining ni Kirisito obedo wod David? David keken owaco i buk me Zaburi ni, Lubanga owaco bot Rwot pa an, “Bed i tung acuc pa an, nyaka an atim lawo ma in obed kom cing ma in.” Erwate, David keken lwongo ne “Rwot”; ento nining bene obedo wode? Luka 20:40-44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Man obedo kare agiki me lapeny kacel ki dwoko pi jo Yahudi, pien ka gi tyeko bedo kwede en, 'pe gi dare penyo ki en lapeny mo keken.' En otyeko dwoko lapeny agiki me tic pa en pi ot malal (ki ni pol kare tye ot malal i lok me laneno), ci nono otyeko dwogo lok pi nying pa en calo 'Wod Daudi', entono calo 'Mesiya'. I higni adek ki igik weng, lweny me lok omako nying mapol pa en, ma tito kit pa en ki yore pa en. Nyinge kimiyo lok iye i cako, i rwako pi pa en, ci dok i bedo agiki pa en kwede ot malal i donyo me loyo, ki i Kurus, kacel ki i but mapat mapol me Enjili.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Jo Farisi gicero kacel maromo ikum Yesu, ka en odwogo lapeny pa lalonyo me cik. Cente, ka oyer wii, openyegi ni, “Gitye tam ango ikom Kristo? Nyith pa ng’a en?” Lapeny man obedo me temo geno gi ikom Mesiya—me yaro ka gin neno en calo dano kende onyo calo Wod Lubanga. Gi odwogo ki dwon mapol, ni, “Wod Dawudi.” Man obedo nying ma poropheti omiyo bot Mesiya. Ka Yesu oyaro ni kit pa Lubanga tye iye ki tic madwong ma otimo, ka ogonyo jo ma tuju ki omiyo jo ma otho odok kwo, jo gipenyi iyiegi, “Pe eni ni Wod Dawudi?” Dako me Sirofonesia, Bartimeo ma pe twero neno, ki jo mapol mukato, gi yweyo dwon bot en me kony, “Imi an kica, Rwot, Wod Dawudi.” Matayo 15:22. Ka obino donyo i Yerusalemu, gi ogamo ki yweyo ma kica, “Hosana bot Wod Dawudi: Ogwedo en ma bino i nying Rwot.” Matayo 21:9. Otino matidi i templo bene i cawa meno gi dwogo pak ma kica. Ento jo mapol ma gikweyo Yesu Wod Dawudi pe gineno kit pa Lubanga ma tye iye. Pe gi ngeyo ni Wod Dawudi bene obedo Wod Lubanga.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> I dwoko i lok ma gityeko waco ni Kristo obedo Wod pa Dawidi, Yesu owaco ni, ‘Ento kadi eni, Dawidi ki Tipu [Tipu pa Lubanga me nyutu] olwongo ne Rwot, owaco ni, Rwot owaco bot Rwot na, Bed i tung lacam na, nyaka aketo ludiro mamegi obed kom cing in? Ka Dawidi bene olwongo ne Rwot, ento niningo en bedo wode? Peke dano mo ma twero dwoko ne ki lok acel, kadi pe bende, ki ceng’eno anyim, dano mo penyo iye dok.’ The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Lubo pa en me Mesiya, kacel ki timo agiki ma otime bot gi ma obino agwoko, gin aryo man otung ikom bedo Lubanga pa en, alama me nyinge, kacel ki cik me waco pa acaki. Yesu ogiko tic pa en ma pire keken pi Yahudi, ki keto gin ma otime i kwo pa David me piny me juko ikom David me tipu. Pien ango ma omiyo David yubi lok ikom cawa ma Ladit owaco bot Ladit ni obed i kom rwot kacel ki en? Pien Rwot David i acaki nyutu Rwot David me tipu i agiki. Yo acel keken me neno maler lok me agiki pa Yesu ma owaco bot ot ma olal obedo ni obed ki twero me keto cik me waco pa acaki, ma pe twero timo ka pe ingeyo cik en.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Lok me agiki pa En bot ot ma olal mito ngec ikom cik pa waco me acaki pi omede me ngene. Yesu otii kwede Dawudi ki nyathi pa Dawudi me nyutu ada bot ot ma olal i lok me agiki pa En. Piny dong, gin obedo ot pa Dawudi. Eracel Yesu ocako lami (Dawudi), ocwako ne odoko “Nyathi pa Dawudi”; kede bene ocako nyathi (pa Dawudi), odwogo ne bot lami (Dawudi). Odwogo lami bot nyathi, calo gin ma kiwero ni pwonye pa Elija obi timo i “nino me agiki.” Man ne obedo pwonye me agiki pa En bot Isirael macon ma atir, kede ne obedo pwonye pa Elija, pien otime ki cik pa waco me acaki. Ento cik pa waco me acaki bene moko atir pwonye pa Yesu macalo pwonye pa Elija, pinyore ikom cik eni keken. Cik pa waco me acaki mito ni ka pwonye pa Elija me Yohana Batisita ne en acaki pa lagam me agiki bot ot ma olal pa Isirael, ento pwonye me agiki ma kigi mi botgi bene obedo pwonye pa Elija. Obedo kamano.

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Ka an otyeko waco weng man, dong abino anywako lok acel ki iye, ma tye ikom cik me waco mukwongo—Alfa ki Omega. I cawa me cako pa Israeli me con, onongo tye gonyo ikom ngec ikom ngat ki gin ma Lubanga obedo; gonyo man opako gonyo acel keken ma obedo i agiki pa Israeli me con. I agiki pa Israeli me con, tic pa Kristo onongo tye ki miyo ngec bot ot pa Israeli ma ojwang ikom ngat ki gin ma Lubanga obedo. I kare me agiki onongo tye kwer ikom Kristo ma ki twolo iye i lok matir me mukwongo ma kiketo i cawa me cako. Israeli me cwiny pa kare manyen obin bedo ki kit porofeti acel keken i gin lokgi.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

I cako pa Adventism, jo manyuto ngec pa macon gi waco wa ni Millerites ne loyo tutwal gi keto iye dinominason me Kriciti aryo: Methodist kacel ki Christian Connection. Yie mapire tek pa Methodism ne obedo piny ikom bedo i kit kwo me Kriciti ma tye kakare. Gitye ki “method”. Yie mapire tek pa Christian Connection kiromo cweyo woko calo cayo bot pwony me yie pa Katolika ikom Trinity.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

I rwom maromo me yubu ma atimo, piri weng laditgi me Millerites onongo gitye gi geno i twec me Christian Connection. Tye loka mapol me Seventh-day Adventist Reform Movement (SDARM) ma pod gicwoko ki gicwalo poye me Millerite ma con pi “anti-trinitarianism.” Pwoc madwong (kacel ki kama tye kelo apokoro i kombedi) pi jo ma gicwoko poye me acaki, obedo, ci obi bedo kare weng, mano: nining me dwogo bot nyig mapol ki macok-cok ma iye Sister White kwero maber kabedo me twec ma gicwoko ki gicwalo?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> Ki miyo an cik me waco ni, tamo pa jo ma tye ka manyo lok me ngec pa sayensi ma mabor pe itwero geno gi. Kitito calo magi gin tye: ‘Ladit obedo calo ler ma pe neno; Wod obedo calo ler ma oyube i rwom; Roho Maleng en ler ma ki yweyo i piny weng.’ ‘Ladit obedo calo pi me ceng, liel me pi ma pe neno; Wod obedo calo pi me ceng ma kicono i kit maber; Roho Maleng obedo calo pi me ceng ma okure i kabedo me kwo.’ Tito mukene: ‘Ladit obedo calo liel ma pe neno; Wod obedo calo bul me polo ma odong iriyo; Roho Maleng en kot ma okure kede tich me dwoko kuc kede cwec.’

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> Cal weng magi me cwinya gin pe gin mo keken. Gi pe opong maber, gi pe atir. Gi rilo ki gi yiko Kit pa Rwot ma lamal, ma cal mo me piny pe romo pimo kwede. Lubanga pe romo pimo kwede gi ma lwete pa En otimo. Gini gin me piny keken, gi tye ka lego i tung kwer pa Lubanga pien bec pa dano. Won pe romo nyutu ki gin me piny. Won en opong weng pa Kit pa Lubanga i kom, ki pe nen ki wang pa dano ma poto.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> Wod obedo opong weng pa kit pa Lubanga ma ki yaro. Lok pa Lubanga waco ni En obedo ‘cal ma kakare pa bedo pa En.’ ‘Lubanga ohero piny tutwal, omiyo Wod pa En ma ki nywol keken, ni ngat mo keken ma tye geno i En pe olal, ento obed ki ngima matwal.’ Kany ki nyutu kit bedo pa Won.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> Lami me Cwiny ma Kristo onongo omiyo kica ni obi cobo, inyim ka otyeko orwako malo i Polo, en Jwii ma tye ki pol weng pa Lubanga, manyuto tek pa mer pa Lubanga bot jo weng ma gigamo kede giyie i Kristo calo Mwokozi pa gi keken. Tye ngat adek ma gitye mangima i rwom me polo; i nying twero madwong adek magi—Won, Wod, ki Jwii Maleng—jo ma gicako Kristo ki yie matiyo gibatisa, ki twero magi gikatimo tic kwede jo me polo ma gi winyo cik, i temo gi me bedo ngima manyen i Kristo.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Lok man ocimo “poco pa jo” ma gitero Won, Wod ki Laimo, ki “gin pa lobo.” Mukene en owaco ni, “Won pe twero poyone ki gin pa lobo.” Kwedo wii i gin aryo ma otero; ento acel romo winyo calo pe rwate. Otyeko wero poyo marac pa Kit pa Lubanga, ma iye ki nyutu ni tye Lubanga adek, ka i mito. En aye poyo marac pa Kit pa Lubanga; ento pe okwaco lok ikom eni ni, ter marac pa Kit pa Lubanga bende pe atir, pien otoo ki rwom me Lubanga ma pe rwate i Kit pa Lubanga.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Bene nen ni, owaco ni gin pa piny pe ki twero tic kwede me poyo Won. I waci man keken, en keken tye ka tic ki gin pa piny. Dano keken aye gitye ki lutino, ki min, ki won, ki anti, ki kazini. Ki Yesu owaco wa ni, i polo, i piny ma kityeko cweyo manyen, dong pe bino tye nyomo, pien wa bino bedo calo malaika. Pe tye malaika me lacoo ki me dako. Lok ma dano tiyo kwede me nyutu kit me rwategi acel ki acel, Lubanga otyeko tic kwede gi me pwonya wa ikom kit me bedo pa En ki kica pa En; ento bene, “gin pa piny” ma Lamo Maleng otyeko tic kwede me pwonya dano ikom kica pa Lubanga ki kit me bedo pa En, gin pe opong.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Wamako ngec ni, “Tye jo matye adek me dul me polo” … “Ladit, Wod, ki Jwii Maleng.” Obedo gin marac loyo me keto paro pa lujwii me piny i bot jo adek man, ento pe obedo gin marac me keto “nying pa twero madit adek man” i tito pa Bibul ikom Lubanga Weng.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Nabi dako owaco ni “nyinge” pa twero madit adek ma gicako rwom pa Lubanga en Won, Wod, ki Lamo Maleng. Calo kwede atir weng me Bibul, ka gin gicobo i kicel rek ki rek, lagam ma opong myero bed ki cal me yo weng ma kinyuto. Lagami pa lanabi myero gicobo i kicel. Daniel omiyo Kristo nying Palmoni (i tung nying mukene mapol, ento man aye lapok tic keken). Yohana omiyo nyinge ni Alfa ki Omega, ki Mose omiyo nyinge ni Yehova. Kakare calo ma Ellen White owaco, nyinge en Won, Wod, ki Lamo Maleng.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Setani tye ka mede kare keken ki jami ma pe ada, me kayo jo woko ki ada. Bwola pa Setani ma agiki obedo me weko miango pa Moyo pa Lubanga pe bed ki rwom. ‘Ka pe tye nyutu, jo gonge’ (Proverbs 29:18). Setani bi tic ki lonyo, ki yore mapat-pat kede ki rwate mapat-pat, me puko geno pa jo pa Lubanga ma ocoto i miango ma ada.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> Obino bedo kwero ma ocake i kom Testimonies; kwero eni obedo me Saitani. Tic pa Saitani obedo me gudo yie pa kanisa mapol i gin-gi, pi tulum man: Saitani pe tye ki yo ma terang maber me kelo lok me runya pa en ki kuyo cwinye i tami me runya pa en, ka waci me ciko, me kanyo, ki me laloc pa Laro pa Lubanga gimako.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Lok me matidi ki i pot buk man. John kityeko cwalone i Patmos pi Lok pa Lubanga ki lami pa Yesu. Lok pa malaika ma adek tye pi jogi aryo: jogi ma tye woko ki Adventism, kacel ki jogi ma tye iye Adventism. John nyuto Adventist ma pe keken piny turo ne pi rito Baibul, ento bende gituro ne pi rito coc pa Cwiny me Porofesi. Turo ma gicwalo bot Cwiny me Porofesi aa iye, pe ki woko.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

I acaki pa Isirayel me con, inyuma pi mwaka 400 i Misiri, jo ma kiweyo pi lagam pa Lubanga pe dong gi gwoko Sabbath. Pe gi ngeyo kit pa Kristo onyo kit mane en. Gi gwoko balo-ngec pi Lubanga ma gi kwano kun gi tye i rubo. Mapore 10; woko i Red Sea; manna me polo; Sanctuary kede jami weng me iye; kit me tim me lamer; lawang, Kabedo Maler, kede Kabedo Maler Madwong; Cik pa Lubanga; Kidi ma ooro gi; pi ma obuto i Kidi ma ooro gi; kede bende Lutin i Yot—gin weng magi obedo me medo ngec pa Lubanga i jo ma kiyero pa En. Obedo kwano ma mede mede. Kwano ma mede mede eni omede nyo obito kare ma latici me cik “pe gicako kwayo lapeny kwede dok”; ci en dong nyutu gin me agiki ma gibino dwoko lok macek kwede, ma obedo ikom nying David, kede ngo en aye Kristo kede kit mane en.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

I cako pa Israel me lamo ma kombedi, inge pi higni 1260 ma gi onongo tye i Babulon me lamo, jo ma myero obed jo kwer pa Lubanga ma kiyero pe dong gi gwoko Sabat. Pe gi ngene kit ngat ki kit obedo pa Yesu Kiristo. Gimako ngec marac pi Lubanga ma gi yuwo ka gi tye i rwate. Mukato pa Adventism, kwede alama me yo weng, dwogo woko ki lamo, timo romrom, ki lweny me iye kene, otyeko ochopo i kare i cawa me 1880, ka kitabo The Desire of Ages kicwalo. Ma kiketo ka maleng i pot-buk 671 pa kitabo eni, obedo ngec pi Lubanga Adek ma omede woko loyo tutwal ki ngec ma obino ki i cawa me 1700.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Isirayɛli pa con nongo ki peko i agiki pa gi, ma otime pien ngec pa gi pi Kit pa Lubanga ne manok, ma otum ki ngec ma gi nongo ki iye i acaki pa gin mukato pa gi. Lok pa Yesu waco ni, bedo ka en Lacoo, onyo Wod, onyo Jwii Maleng, gin weng “opong tutwal pa Kit pa Lubanga i ringo” (Colossians 2:9). Lok pa Kitabu Maleng waco ni, “Winye, O Isirayɛli: Rwot Lubanga wa obedo Rwot acel” (Deuteronomy 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Isirael me kombedi obedo ki tam mapol ikom Dul pa Lubanga, ento acel keken tye atir. I agiki pa Isirael me kombedi, Lubanga obi giko tic me nyuto kit ki kikome pa En, kun kare me tem pud tye. Man aye ma otime bot Yahudi, ki En pe loko mo keken. Obedo atir ni wan obi mede med i yewi wa ikom kit ki kikome pa Lubanga i matwal weng; ento dong tye rek me lok pa nabi ma ki timo ki dwaro, me lok atir, ma nyuto jami ma Lubanga otime me pwonyo jogi ikom En keken, ci lok me kare macon meno obedo but pa pwonyo ma En tye ka dwaro opwonyo kombedi. Ngec ma kinongo i lok pa nabi ikom pwonyo meno tito agiki pa lok ma rwate ki lor pa kare me tem.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> "Kirisito en Wod Lubanga ma onongo bedo con, ma obedo keken.... Ka waco ikom bedo con pa En, Kirisito oyiko paro dwoko cen i cawa ma pe ki conto. En nyuto wa ni pe tye kare mo keken ma pe onongo obedo kacel ki Lubanga ma matwal macok-ier. En ma Jo-Yahudi onongo winyo dwon pa En i kare meno, onongo obedo kacel ki Lubanga calo ngat ma giciko kwede." Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> En obedo rwate ki Lubanga, ma pe giko kede ma tye ki teko weng.... En Wod ma kare pe giko, ma tye gi kene.

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> Ikare ma Lok pa Lubanga tero lok ikom bedo pa Kristo calo dano i kare ma onongo obedo i piny man, en bende tero lok maber ikom bedo pa En con. Lok onongo obedo calo ngat pa Lubanga, kacel en aye Wod pa Lubanga ma pe tye agiki, i acel keken ki Won pa En. Ki kare ma pe tye agiki, En onongo obedo Lacokki me kica, ngat ma i iye dul weng me piny, Yahudi ki Jentailu, ka gikwano En, myero gin ogwede. “Lok onongo obedo ki Lubanga, ki Lok en aye Lubanga.” Pud pe kiyiko dano onyo malaika, Lok onongo obedo ki Lubanga, ki Lok en aye Lubanga. Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

I kit me coc eno, opoko lok ki i lok me acaki keken pa Yohana.

> 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. John 1:1–3.

> I kare me acaki, Lok onongo tye; ki Lok onongo tye kede Lubanga; ki Lok onongo en Lubanga. En keken onongo tye i kare me acaki kede Lubanga. Gin weng onongo otimo ki i iye; labongo iye, pe otimo gin mo bene ma otimo. Yohana 1:1-3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

I acaki, ne tye Lubanga pe peke aryo; pien Yohani owaco ni, “Lok ne obedo Lubanga, kede ne obedo ki Lubanga.” I laro me acel i Genesis, nyig me Leb Ebru “Elohim” kigoyo ne calo “Lubanga.” Kare mapol i lok pa Lubanga, “Elohim” kicako iye i kit me leb me nyutu Lubanga acel; ento en nyig mapol keken. Kun omiyo waci me aryo ikom kit man, Yohani okwanyo woko me yik ni “Elohim” i laro meno nyutu Lubanga acel. Waci pa en oketo piny ni tye Lubanga pe peke aryo.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

En ma tye peko mapol bot jo ma gikwero Triniti, ma gipoko ni gi gwoko Roho me Poropesi, en ni i acaki “Roho pa Lubanga tye ka cobo i wang pi.” “Roho” ma tye ka cobo i wang pi, en Laka onyo Wod? Onyo en ngat adek i dul me polo, macalo kit ma Sister White yaro ne? Cik adek me acaki i Injil pa Yohana dong gicake ki lok man.

> 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 1:4, 5.

> I iye ne tye ngima; ki ngima man obedo ler pa dano. Ki ler olumo i mudho; ki mudho pe otyeko gengo ne. Yohana 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Kwena bot leŋ ki otum tye ka rwate tung tum ki acaki me Genesis ma waco ni.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Ci Lubanga owaco ni, “Obed ler”; ci ler obedo. Ci Lubanga oneno ler ni obedo maber; ci Lubanga ocayo ler ki mudho. Genesis 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Wabiro dok cok bot lok aryo ma marwate ikom ler, ma en aye jami i lok me yubo ma bino anyim ka ki nyuto kit pa Lubanga. I cako, adwogi me mukwongo ma kicako waco kom en kit pa Lubanga. Ento lok man pe giko; pud tye anyim dok i chapta aryo vesi adek, kany ka wa nonge ni lok adek me agiki i lok me yubo cako ki coc adek me Lebru, ma ka kiketo weng cen gi coko lok ma kilokone "adwogi".

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Cak me lok me cweyo nyuto bot wa kit pa Lubanga, ci nyutu twero me cweyo pa lok pa Lubanga, ci dong giko dul me lok kun coc me cing pa Lubanga ma nyutu adwogi, lok pa Malaika ma adek, ki nying pa Lubanga ma ki yaro calo Alfa ki Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> I ceng me abiro, Lubanga otyeko tic pa iye ma otimo; ki i ceng me abiro ocobo woko ki tic pa iye weng ma otimo. Lubanga ogwede ceng me abiro, omiyo obedo maleng; pien i ceng eno ocobo woko ki tic pa iye weng ma Lubanga oyubu ki otimo. Genesis 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Agiki pa adiera me acaki ma kityeko yiko i Lok pa Lubanga obedo tip pa dyere me lok. En otyeko ki lok adek, ‘Lubanga,’ ‘ocweyo,’ ki ‘otimo,’ ci en tye ka nyutu cako pa dyere me lok, kede, me madit tutwal, nyutu Sabat me ceng abiro. Sabat en keken obedo cal pa cweyo ki alama ma i kom Lubanga ki jogi ma oyer. Adiera ki yaro i nyig coc adek ma cako ikom lok acel acel pa gin adek magi ma agiki me cweyo. Lagam tye ka miyo dwong ikom kit ma adiera pa Sabat obedo madit tutwal, ento kede ma piny tutwal en ni nyig coc adek magi bene ki yaro yore adek pa kwena pa malak me acel, me aryo, ki me adek. Ka kamano, i dyere me acaki pa Bibilo, Sabat me alama pa teko me cweyo pa Lubanga bene ki nyutu ni obedo gin me tem i agiki me cawa. Buk ma agiki i Bibilo kimiyo lagam ma adek me rwatte kwede lagam pa Joni i Kwena Maber pa en.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yohana bot kanisa aboro ma tye i Asiya: Kec ki kuc obed botu ki bot En ma tye, ma ne tye con, ki ma binen; ki bot Lamo aboro ma tye i anyim kom pa En; ki bot Yesu Kriisto, ma obedo lajul ma pe yaro, ki ma nywoli me acel i tung joma otho, ki Rwot pa rwodi me piny. Bot En ma omerowa, ki ocweyo wa ki richowa i remo mamege, ki omiyo wa wan rwodi ki jadito bot Lubanga ki Lacoo mamege; obed bot En ywe ki twero pi kare ducu ducu. Amen. Nen, obino ki dul; wang acel acel bi neno En, ki bende gin ma gicwayi iye bi neno; ki kabila ducu me piny bi yol pi En. Eyo bene, Amen. An Alfa ki Omega, cako ki giko, owaco Rwot, ma tye, ma ne tye con, ki ma binen, Rwot ma Twero Ducu.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:4–11.

> An Yohanna, ma bene an omera mamegi, ki latic-ki mamegi i kup, ki i kom pa Yesu Kristo, ki i pacens pa Yesu Kristo, abedo i pobo ma tye ki nying Patmos, pi Lok pa Lubanga, ki pi Twec pa Yesu Kristo. An obedo i Jwii i Nino pa Rwot, ci awinyo iwe tung an dwon madit, calo dwon me cok, waco ni, An Alfa ki Omega, ma acako ki ma agiko. Gin ma i neno, icoyo i buku, i cwalo ne bot kanisa abicel ma tye i Asia; bot Efeso, bot Smirna, bot Pergamo, bot Tiyatira, bot Sardis, bot Filadelfia, ki bot Laodikea. Revelation 1:4-11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Lok adek me acaki i Diro acel me Buk me Nyutu gin nyutu ngec me ciko ma agiki, kede kit ma Obanga ocwalo ngec eno bot ludito dano. Gin bende waco ni en obedo Nyutu pa Yesu Kristo, ka nyutu apoka ikom Buk me Nyutu ki Buk me Daniel. Acel obedo lok pa nabi, mapat obedo nyutu.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> I buk me Revelation, buk weng me Bible gidoko gin acel, ki gityeko kwede. Kany obedo ogolo tyeko pa buk me Daniel. Acel obedo lok me lanabi; mukene obedo ngec ma ki nyiso. Buk ma kikom pe obedo Revelation, ento obedo but me lok me lanabi pa Daniel ma kom kare me agiki. Malak omiyo cik, ‘Ento in, O Daniel, ilor lok, ki ikom buk, nyaka kare me agiki.’ Daniel 12:4. Acts of the Apostles, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

I Buk me Nyutu tye rek me poropheti ma myero gineno ci gicoko kacel, rek i rek. Rek weng me poropheti gipongo i Buk me Nyutu, ento buk ma kigengo woko pe obedo Buk me Nyutu, ci pe obedo buk me Daniel keken ma kigengo woko, ento gin ma kigengo i Buk me Daniel obedo dyel me poropheti Daniel ma rwate ki kare agiki.

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

‘Ceng agiki’ twero ngeyo i kit ma mabor; ento ka wangeyo gi calo lok ma ki coyo gi ki Roho Maler (gin en aye kamano), mito ni wa bende wapime ka lok ‘ceng agiki’ tye ki cal me porofeti ma kiketo iye. ‘Ceng agiki’ obedo kare ma kipoko maber i con me porofeti, ma tye ki bukti mapol. Ageno ni abi yaro con en i kare ma anyim matidi. En con peke pa 1798 nyo i giko me kare me temo. Yo acel me neno man obedo ni i tic me Tabanako ma adier, onongo tye ceng acel me higa ma nyutu hukumu, ka en obedo Ceng me Kwero. Tic man ma adier onongo nyutu cal pa gin ma Sister White kwongo ni Ceng me Kwero ma antitipikal. Ceng me Kwero ma porofeti onyo ma cwinya nyutu ‘ceng agiki’ pa kare me temo; en bende nyutu kare pa hukumu ma agiki.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Lok pa nabi i Daniel ma kigamo woko en me aryo. Obedo lok pa nabi me cawa me agiki ma jo Millerite gineno, ma kopaco yabo me keca. Lok Daniel man kicwalo ne ka calo neno pa pi Ulai i Yek 8 ki 9. Lok pa nabi mukene ma kigamo woko i Daniel kopaco kagamo me keca, ki agiki pa Adventism, ki agiki pa United States, ki agiki pa piny. Neno man kicwalo ne ka calo pi Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> Ler ma Daniel oyudo ki bot Lubanga kimiyo pire kene pi cawa magi me agiki. Nyutu ma oneno i ngol pa kume Ulai ki Hiddekel, kume madit pa Shinar, kombedi dong gitye ka poko gi, kede jami weng ma gilego con bi time cok coki. Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Maono me Ulai ki yabu i 1798, ci tye ka cwalo lok ikom gang maleng pa Lubanga kede jo pa Lubanga. Maono me Hiddekel ki yabu i 1989, ka, calo kit ma ki tito i Daniel 11:40, pinye ma nyutu dul pa Soviet Union me con kigi yubu woko ki Papasi kede Amerika, ci tye ka cwalo lok ikom ludiro pa jo pa Lubanga. Maono aryo man tye ka tic calo kanisa 7 kede muhuri 7 i buk me Revelation. En acel obedo historia me iye pa kanisa, en mukene obedo historia me woko pa kanisa, ci gi aryo gigamo kare weng kede tye pire tek pi cawa mag agiki man.

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Ento, ka kiwaco ni Buk me Nyutu pe obedo buk ma kiguro ki lacim, bene kiwaco ni en obedo buk ma kiguro ki lacim.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Buk me Agonyo kityabo cal, pien poropheti i Buk me Daniel kityabo cal; kede rek acel keken me poropheti ma kityabo cal i Daniel, gin aye rek acel keken ma kiniyutu i Buk me Agonyo. Gin ma kigoyo cal i Buk me Agonyo, obedo tung me Agonyo ma lube tutwal ki jo pa Lubanga i “cawa me agiki.” Ka Sister White onongo tye ka cono lok man, “seven thunders” onongo kigoyo cal i cawa eni, omiyo onongo cono ni, “obedo buk ma kigoyo cal.” Kede bene owaco ni Buk me Daniel obedo “buk ma onongo kigoyo cal,” i lok me con. Pi iye, en onongo oyabo cal i 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

En ma ki mungo ikom “seven thunders” i kare me bedo pa iye pe obedo kacel keken gi gin ma biro aa i anyim ma “seven thunders” tye kanyutu; ento ma pire tek en ni “seven thunders” tye kanyutu ni cake pa Adventism oromo ki giko pa Adventism. “Seven thunders” tye ka nyutu cik me poropheti ma pire tek ma mito me nongo ngec me Yaro pa Yesu Kiristo, kacel ki nyutu kit acel ikom kit pa Lubanga gi kica pa Lubanga, ni En obedo cake ki giko pa gin weng. Poropheti nyutu ni tye yeko ma ki mito pa gin adiera ma rwate ki kit pa Lubanga gi kica pa Lubanga.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yesu, ka gicwalo En calo ‘Leona pa dul Yuda’, tye ka nyutu cal me tic ma En otimo, kun En nyutu adiera kadok kadok, ki i yore ma kiyero maber, i tung i lok me con. En ocig lok me poropheti nyo i kare ma myero obi ngeyo. En ocig adiera, ki oyab ne, pi kwena. Calo Palmoni, Yesu en Opimo ma maber maloyo, Rwot me cawa, ma lawo lok me con pa En. Calo Alafa ki Omega, En, labongo gin mukene, obedo Rwot me leb. Calo Leona pa dul Yuda, En aye lawo kare ma adiera nyutu bot dano.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

I buk me Revelation, chapta acel, piny vesi adek me acaki, kityeko yaro kit pa Lubanga calo gin adek mapatpat.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yohana bot kanisa abicaryo ma tye i Asiya: Ngwete obed bot un, ki kuc,

> from him which is, and which was, and which is to come;

> ki bot En ma tye, ki ma onongo tye, ki ma bino;

> and from the seven Spirits which are before his throne;

> kede ki bot Roho abic aryo ma tye i anyim kom pa en;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Ki bot Yesu Kristo, ma en jalok lok ma atir, en acel-nywol pa joma otho, kede ladit pa rwodi pa piny. Revelation 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Cako me buk agiki pa Baibul cwalo pwoc maler bot cawa pa Lubanga, ma nyutu Won, Tipu Maleng, ki Wod. Agiki pa Lok pa Lubanga dong dwoko cakke; kun timo mano, keto piny madwong pa ngec ma kakare ikom kit pa Lubanga. En timo mano pi jo ma bibi bedo jo pa Philadelphia, ki ma bibi poko 144,000. Gin jo me kwer ma agiki, ma kiweyo citalgi i rek pa gin mukato me kwer con con. Lonyo mamen, ki i kom atir mukene, ket piny ni Lubanga obedo yeny piny-piny me medo ngec ikom kit pa En ki tim pa En i rek weng pa gin mukato me poropheti.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Cal madit loyo i Bibil me pe ngeyo Lubanga pa dano obedo Farao, ma onongo bedo lamal pa Misiri—lamal pa piny ducu, dong pa dano ducu. Lamal me yo eno ocako kit i acaki pa Israel me ada, ka Lubanga onongo mito yaro Nying pa En. I agiki pa Israel me ada, lok me peko ikom Nying pa Lubanga dok otime. I agiki pa Israel me ada Yesu oketo cing i kit timo pa En kwede Yahudi, kun onongo nyutu lok pa kare pa Dawudi, kede tyeko tic kwede “cik me nyutu me acaki” me nyutu lok me agiki ikom pe neno me Laodikia pa Yahudi. Gi pe onongo ngeno ngo ma En waco, pien gi pe ngeyo cik me Alfa ki Omega, kadok pe gi ngeyo Alfa ki Omega ma otye i wanggi.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

I cako pa Israeli me tip, aloka ma kityeko nyutu cal iye i gin mukato pa Mose tye ki rwate. Ka Adventism opoto i gin mukato pa ‘nino me agiki,’ kityeko miyo yore mapol me ngene mapol ikom Alfa ki Omega, calo kit ma otime ki Israeli me con. Bino bedo kare ma lapeny dok pe bikwongo i agiki pa Adventism, macalo ne otime i nino pa Kirisito.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Wadok i lok me Buk me Nyutu, chapta 1, waneno ni ngwono ki kuc ki aa ki bot En ma tye, ma ne tye, ki ma obino, kacel ki bot Lare 7, kede bot Yesu. Kit me Lubanga kityeko yerone calo Yesu, Lare 7, ki En ma tye, ma ne tye, ki ma obino; man weko wa ngeyo ni en aye Lacoo ma rwate ki kit ma kityero calo “En ma tye, ma ne tye, ki ma obino.” Kit magi yero kit pa Lubanga ma pe giko. En dong otye kare weng, kede i vese 8 ki 9 kit meno keken kityeko weko maber bot Yesu.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:8–11.

> An aye Alfa ki Omega, cako ki otum, Rwot owaco, ma tye, ki ma ne, ki ma bino, Lubanga ma twero weng. An Yohana, ma bene an owadu binu, ki ludito i pire tek, ki i piny ki i kuyo pa Yesu Kiristo, abedo i diŋ ma lwongo ni Patmo, pi Lok pa Lubanga, ki pi lanyut pa Yesu Kiristo. Atye i Lamo i nino pa Rwot, ki awinyo i wie an dwon madit, calo okure, waco ni, “An aye Alfa ki Omega, acaki ki agiki; gin ma ineno, coone i buku, ki cwalne bot kanisa abicel ma tye i Asiya; bot Efeso, ki bot Simirna, ki bot Peregamo, ki bot Tiatira, ki bot Sardi, ki bot Filadelfia, ki bot Laodikea.” Revelation 1:8-11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Jo ma tye ki Baibul ma gicoyo lok pa Yesu i rangi mac, gi ngeyo ni i ves aboro ki apar acel en Yesu keken ma tye ka waco. I ves meno Yesu nyuto ni obedo ki kit me bedo ma pe giko maromo weng calo me Won, ka owaco ki iye keken ni, “An aye Rwot, ma tye, ma bene ne, ki ma obino,” kede Yesu bene medo ni, “An aye Ma tye ki twero weng.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Gin me acaki keken ma Yesu owaco i acaki me Buk me Apokarip—buk ma yaro ni en Apokarip pa Yesu Kristo—en ni En aye Alfa ki Omega; en bende obedo me kare weng calo Lacoo, kacel ki en aye Lubanga Ma Loyo Weng. Jami me kit pa Lubanga gin lok pa acaki keken i Buk me Apokarip ma Yesu owaco. Jami eni gi obedo gin ma leyo piny keken pi Adventist ma pud gengo kabedo ma acaki ikom kit obedo pa Lubanga. Gin nen ni tye cawa mo ma Lacoo ogero Wod-gi.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Agiki pa kitabu me Nyutu rwate ki acaki pa kitabu me Nyutu.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Dwogo me Aryo dong tye i anyim pa poko Rwom pa Lubanga. I pot buk 22 wa nongo ni agiki pa buk rwate ki cako pa buk, ki rek 12 rwate ki rek 7 pa pot buk 1 kun cimo Dwogo me Aryo.

> 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. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Nen, abino oyot; ki jami ma abimiyo tye ki an, me miyo ngat acel acel malube ki tic ma otimo. An Alfa ki Omega, acaki ki agiki, acel me acaki ki acel me agiki. Obedo maber jo ma gitingo cikke ne, ka gibedo ki twero me yat me kwo, kadong gidonyo kun bure i gweng madit. I woko tye gwok, ki ajwaki, ki jo ma timo kwo marac, ki jo ma okwanyo kwo, ki jo ma pakki calo jok, ki ngat mo keken ma omaro ki timo lok ma pe adwogi. An Yesu, acwalo malaika na me yubu botu gin eni i kanisa. An lum ki yore pa Dawudi, ki Lating ma ngwec pa otyen. Lacoo Maleng’ ki nyako me nyom giwaco, “Bin.” En ma owinyo, obed waco, “Bin.” Ngat ma lacwec, obed obino. Ka ngat mo keken omito, wek omak pi me kwo labongo cente. Apok 22:12-17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Pire ma oketo lok bot Dwogo pa Yesu ma aryo, Yesu, macalo i Buk me Revelation dul acel, oyubu keni ni En aye Alfa ki Omega. Eka omedo cweyo rwom ikin joma bi winyo ki joma pe bi winyo lok ma Lamo Maleng owaco bot kanisa. En bene okwaco kit me cwalo lok ma kiyaro i ler acel, aryo, ki adek i dul acel, kun nyutu ni ocwalo Gabriel ki lok bot Yohana.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

En dong dwogo bot lok agiki ma En onwongo owaco bot latic me Cik ki Farisi i agiki pa Isirayeli macon. En oketo i acel agiki pa Isirayeli ma pire tek ki pa Isirayeli me Lamo, kun omiyo lagam i Buk me Nyutu pi jo i “cawa me agiki” gin ma Yawudi i “cawa megi me agiki” pe gityeko ngeyo. En owaco ni En aye tyen (cako) ki nyithind (agiki) pa David. Lok me kom David ki Rwot pa David obedo lok agiki ma Yesu owaco bot Yawudi ma gityeko wilo lok, ci nyutu cal waci me agiki pi jo i cawa me agiki ma, ki kwena ma ocobo bot Kanisa me Filadelfia, giyaro ni gin Yawudi, ento pe gin Yawudi.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Nen, jo me ot lacer pa Satan, ma gi waco ni gin Yahudi, ento pe gin, ento gi waco pe ada; nen, an abi timo ni gibino ki giyie i anyim tungi in, ki gineno ni an oheri in. Pien i gwoko lok me cwiny macek na, an bene abi gwoko in ki i cawa me tem, ma bi bino i wi piny weng, me tem jo ma bedo i piny. Revelation 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Jo ma gupako i cing pa jo maleng, gin jo Adventist pa Laodicea ma Rwot ogologi ki i cime woko.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> Iparo ni, jo ma cungo i bot tiende pa jo maleng (Revelation 3:9) gibino ogwok i agiki. Kany, myero apoka kwede in; pien Lubanga onyuta ni dul man obedo jo Adventista ma giyaro pire kene ni gin jo Adventista, ento gikal woko, ci ‘gikumi i lanyut Wod Lubanga dok pi pire kene, ki keto ne i kicoyo ma open.’ Ci i ‘cawa me tem,’ ma pud obino, me nyuto adwogi pa dano acel acel ma matir, gibineno ni gi juko woko pi kare weng; ci cwinygi obedo opiny matek, gibino cung i bot tiende pa jo maleng.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Kaka Bibul kacel ki Spirit of Prophecy tye ka waco, jo ma gupako i cing pa jo maleng gin jo me sinagog pa Satani. Gucako ni gi tye Yahudi, ento pe gi tye. Kanisa pa Philadelphia tye ka cwalo waci bot jo Adventist ma atir. Jo 144,000 gin jo Philadelphia, ento jo ma gicalo ni gin Yahudi, ento pe gin—gin jo Laodicea. I “kare me agiki” tye dulo aryo pa jo ma tye ki yie: jo 144,000 kacel ki jo ma giyero remogi pi yie. I tung kanisa 7, kanisa aryo keken pe ki gonyo mo. Acel aye Philadelphia, ma nyutu jo ma pe githo; en mukene aye Smyrna, ma nyutu jo ma giyero remogi pi yie. Jo ma giyero remogi pi yie kacel ki jo ma pe githo—Smyrna ki Philadelphia—gin kanisa aryo keken i tung kanisa 7 ma pe ki gonyo mo ma oketo i kwena ma gionongo. Ento, kanisa aryo man myero gukwako kwede jo ma gicalo ni gin Yahudi, ento pe gin. En aye kamano, pien gi weng gin jo pa kanisa acel i “kare me agiki”, ma gutere kwede kit acel keken—dulo acel ma kicweno ni gibijulo ki remogi, ma kinyutu gi kwede Moses i Got me Loco Kit, en dulo mukene ma kinyutu gi kwede Elijah ma pe otho.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Cwal bot malak pa kanisa ma i Smyrna; En ma acel me acaki ki acel me agiki, ma otho ento dong tye ngima, aye waco gin magi: An angeyo tic mamegi, kede peko, kede kica, (ento un i rwom), kede angeyo lok marac pa joma waco ni gin Yahudi, ento pe gin, ento gin Sinagogi pa Satan. Pe ubwony pi gin magi ma ubin ket un i peko: nen, Satan obin cweyo cingi pa un i gereza, pi ribu; kede ubin bedo ki peko pi nino apar: bed un gi geno nyaka tho, kede abin mii un taji me kwo. Revelation 2:8-10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Ka Yesu ciko peko ma matek ma obedo iye i Kanisa pa Smyrna, en omiyo lok maber acel keken, ka owaco ni, “Ento in itye rwatek,” ci yubo gin ki jo i sinagogi pa Satan ma pe gi rwatek. Jo ma i Revelation ma gin Adventist ki giparo ni gi rwatek, ento pe gi rwatek, gin jo Yahudi ma giwaco ni gi Yahudi, ento pe gin; pien gin Seventh-day Adventists me Laodicea.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

I cako pa Buk me Nyutu, kityeko nyuto Lubanga calo ngat adek; i agiki pa Buk me Nyutu, Yesu ki Roho kicwalo nyinggi pire tek, ento Won pe kicwalo. Man pe obedo peko, pien cik me “rek i kom rek,” kacel ki kit me “ma acaki tito ma agiki,” myero wan ngene ni Won tye i rek agiki pa Nyutu; pien i rek acaki dong kityeko nyuto ni tye kany. Pe rwate ki Enjili pa Yohana chapta acel, kama Yohana pe kicwalo nying Roho pire tek, ento wa ngene ni Roho tye kany, pien Roho onongo tye kany i kare ma acel tutwal ma lok “i cako” kicoyo. Lok pa Enjili pa Yohana i chapta acel cako kwede lok marwate “i cako.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Acaki” obedo cal me lajul, ki myero ki temo ne ki cike me lajul, kun bene “rek i tung rek”. Acaki ma Moses ocoyo, obedo acaki pa Lok ma Ber pa Jon; obedo acaki pa buk me Nyutu, kede obedo bene agiki pa Nyutu. I rek angwen gen, tyen aryo, Won, Wod, ki Jwii Maleng dong tye weng; ento i rek acel (Lok ma Ber pa Jon) Jwii Maleng twero bedo pe, kede i rek ma angwen, Won pe tye; ento ka gimego kacel, Dano adek pa Lubanga dong tye weng i rek angwen weng.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kiristo o bino me nyutu Won, ki Laro Maleng bende o bino me nyutu Wod. Gi adek weng gicwalo rwom ma pi kare weng. Won ohero lobo tutwal, en omiyo Yesu; ki Yesu bende ohero lobo tutwal, o yee me keto i wiye, pi kare weng, kom pa gin ma en ocweyo. Miyo macalo ngo ma ki nyutu i tic ma Lacweyo yero me bedo bute i tic ma en ocweyo? Ngat adek i Kit Adek pa Lubanga omiyo iye keken, pien o yee kabedo me bedo i iye pa gin ma ocweyo ma ki yaro nyinge kit dano, pi kare weng.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Twero bedo ni man aye omiyo Roho Maleng pwod pwod tye ki kube kwede ishara pa jo pa Lubanga. En ngat acel i Lubanga ma gin adek, ma bedo ki dano ma Lubanga ocelo. Omiyo, i Coc pa Lubanga, ishara me Roho Maleng mapol ginyiso kwede ishara ma twero nyiso Roho Maleng onyo dano. I acaki, Roho ocako woto i wi pi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> En owaci an ni, Pi ma in oneno, ma dako me prostituti obedo iye, obedo jo, ki lwak madwong, ki oganda, ki leb. Nyutu pa Yohana 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

I ot maler ma Musa ogengo, lam nyut ma tye ki twon abicel obedo gin acel keken me gin pa ot ma pe onongo ki kit me cweyo ma kicoko maber pi jo tic me lubo. Lam nyut nyutu rwate me dano ki kit pa Lubanga. Pien man, kit me cweyo lam nyut obedo gin acel keken i ot maler ma kigweyo bot jo dano me medo iye. Lam nyut abicel ma Kiristo wot i tunggi, kiketo gi calo kanisa abicel; ento lam nyut en kicono ki mo ma titoo Laro Maleng, kacel ki gin ma oywako mac i lam ma konyo lacer, kicweyo gi ki cing me lineni ma lela pa lajodolo ma kityeko tic kwede, ma titoo bedo maler pa Kiristo ma limo calo lacer pa piny. Jogi pa Lubanga obedo lacer pa piny, ento lacer en keken kicako kwede mo pa Laro Maleng. I kit ma Makwalo Maler tito iye, Laro Maleng pire keken kicako kwede gi dano.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Ki i kom obino lating, kede goro, kede dwol: kede tye lam abic aryo me mac ma tye pye i anyim kom, ma gin Lamo abic aryo pa Lubanga. Revelation 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

I kany, lampu abiro ki tito calo ‘Roho pa Lubanga abiro’; ento kigamo wa ni tiang me lampu abiro obedo cawa abiro.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Siri pa ryenyo abicel ma i neno i cing tung acel pa an, kede kandera me zaabu abicel: Ryenyo abicel gin malaika pa kanisa abicel; kede kandera abicel ma i neno gin kanisa abicel. Revelation 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Latingo me kandera abiro gibedo Lamo abiro, keken gibedo Kanisa pa Lubanga.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> A neno, ka nen, i tung kom kacel ki jami me bedo angwen, ki i tung ludito, otye anywol me meri macalo kityeko oketho ne, matye ki tigi abicel aryo ki wange abicel aryo, ma gin Lamo abicel aryo pa Lubanga ma kicweyo gi i piny weng. Revelation 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Ruk abic aryɔ ki wang abic aryɔ bene gin Roho Maleng ma kicwalo iye i piny weng; ka Kirisitiani obatisi, to bene kicwalo iye i piny weng, pien obatisi i nying Won, Wod ki Roho Maleng. I kica ma gi waco i kom jo ma gikwanyo gi tho i peko me cik me Sande, kede joma weng ma githo i gen i Isirael me cwiny pa kare man kacako ki 1844, en aye Roho ma omiyo lok me yubu pi kebogi, ka owaco ni, “Eyo, gin giyweyo ticegi,” pien en tye kwede i kare weng me ticegi, nyaka ka gimiyo kwonegi.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Awinyo dwoc pa ciel ma owaco bot an, “Coya: Jo ma bi tho i Rwot kombedi con, obedo gi kica. Eyo,” Roho Maleng owaco, “ni gibed ki kuc aa ki ticgi; ci ticgi tye ka lubo gi.” Revelation 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Ka waparo agiki ki acaki pa Buk me Nyutu, acaki pa Baibul, ki acaki pa Ngec Maber pa Yohana, wanongo ni tye kany nyutu pa ngat adek pa Lubanga; bene Ladit tye kany, kun itiyo kwede kit me rek i rek. Wod tye kany, ka oyero pire kene calo Alfa ki Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Ka wan neno ni cok me kit pa dano ki kit pa Lubanga obedo cok me Laa Maleng ki dano weng, dong wa twero ngeyo pingo alama pa Laa Maleng gibedo kacel ki alama pa dano weng. Ki paro man i wii wa, wan dwogo bot "i acaki" aryo ma wan onongo waco gi tutwal.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> I acaki Lubanga ocweyo polo ki piny. Piny onongo pe tye ki kit, ki obedo peke; ki geng onongo tye i wi wang pi ma lamal. Laro pa Lubanga onongo tye ka woto i wi wang pi. Lubanga owaco ni, “Lacer obed”; en lacer obedo. Lubanga oneno lacer ni ber; Lubanga ogonyo lacer ki geng. Genesis 1:1-4.

> 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.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Ki janyeno aryo mag ‘i acaki;’ Lubanga, En Lok, ma otimo gin weng, bene omiyo ngima pa En, pien ‘i Iye ne tye ngima,’ ki ngima pa En ne obedo ‘ler’ pa dano. ‘Ler’ pa dano ma kicweyo obedo kakare pa Lacweyo. Kakare pa Lacweyo en lut matidi me kandila i hekalu.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Kimiyo ne me oyeto i lineni maber, ma maler ki ler; pien lineni maber obedo tic maber pa jo maleng. Nyutu pa Yohana 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Yoo ma cwalo lateng me mac nyutu tic pa Jwii Maleng i bedo pa ngat ma tye ki yie. I cako piny tye i mudho, pe tye ler. Dong Yesu omiyo ngima pa en, ngima ma tye iye, me obed ler pi jo.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Kede gin weng ma bedo i piny, gin ma nyinggi pe ki coyo i buk me ngima pa Nyathi Dyel ma onegi ki kare ma piny ocake, bi worone. Revelation 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Ka Yesu oyero bedo sakrifais pi dano weng, omiyo kwo pa iye pi dano obed ki rwom. Calo gin matye i coc aryo man, kadok rwom kikelo, rwom yubo kit aryo pa jo me lamo, ma kiyaro ki rwom ki otum, lutino me ceng onyo lutino me otum.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Ento wun, laremwa, pe obedo i awola, pi ceng meno omede wun macalo lakwanyo. Wun weng obedo nyith pa ler, ki nyith pa ceng; pe wa obedo pa otum, onyo pa awola. 1 Tesalonika 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Ka waneno rwate ma pire tek ma pe giko ma Tipu Maleng tye kede otino pa nino, wa twero ngeyo pingo alama pa otino pa Lubanga ki pa Tipu Maleng rom kacel piri tek. I lok me agiki i Buk me Nyutu, waneno Yesu calo Alfa ki Omega; waneno Ladit kun keto rek ikom rek, ki Tipu Maleng tye ka poko alama me agiki pa en keken, pien dano maleng me con owaco ka gi kicano ki Tipu Maleng. Lok me acel pa en keken i Genesis yaro ni en tye ka woto i wi pi, onyo tye ka woto i wi dano; ki lok me agiki pa en keken obedo kany ni.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Tipu ki dako manyen waco ni, “Bi.” Ki ngat ma owinyo, mond owaco ni, “Bi.” Ki ngat ma mito pi, mond obi. Ki ngat mo keken ma dwaro, mond okawo pi me ngima pe ki cente. Revelation 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Ki acakke dok i agiki, Lalak Maleng gineno bot dano, pien nyith pa nino nyutu rwom pa Lubanga ki dano. Paulo, macalo bende Isaia, nyutu ni dano obedo yot; ki tyen lam i Hekalu bene tye ki yot ma kin keto cawa iye, ki yoo ocwal piny i yot me mino gwoko mac ma mite, me yaro lema ma en ber bedo pa Kiristo. Wa obedo yot pa Lalak Maleng, Ngat adek i Kit pa Lubanga, macalo kigeno ki acakke dok i agiki i Lok pa Lubanga, kede macalo kigeno terange i coc pa Lalak me Poropesi.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

I kwena pa laka me aryo ma otyeko otime i cako pa Adventism ki i agiki, tye kwena aryo ma gite keken; acel pi kanisa, acel pi piny.

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