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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Seven

Kitabu pa Yoel ki Kereke pa Seventh-day Adventist pa Laodikea - Namba 37

Number Thirty-Seven

Namba aparo adek ki abiro

Author

Jeff Pippenger

Published

January 29, 2026

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In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

I otama pa William Miller, "kwer" ma i acaki, ka jo ocako yubu yewe, gin ma onongo obedo anyim en ni Miller ocoko yewe ci ocoyo ni, "bii nen." Kirisito, macalo dano ma tye ki opwo me pur, otiyo ki opwo me yweyo kicel woko, ocoko yewe ci oketo gi i apwac ma madit tutwal, ci okwaco Miller ni, "bii nen." Ka Kirisito cako tic me opwo ne, ot obedo nono, pien Miller onongo ocoyo ni, "wang ot o yabo, ci dano acel odonyo i ot, ka jo weng gu wuoko ki iye; ci en, tye ki opwo me pur i cing ne, oyabo dirica, ci ocako yweyo pur kede kicel ki i ot woko."

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Ngat ma goyo piny odonyo i ot ka jo weng gi oweko iye woko. I 2023, ngat ma goyo piny odonyo i ot ma pe tye ngat mo, pien muvimenti pa 144,000 onongo opoto kede ogire woko. Adiera ma kityeko nyutu ki Tables pa Habakkuk me 2012 onongo kityeko keto iye i kacuncu, kede ot onongo pe tye ngat mo. Ngat ma goyo piny en aye ma obino i wie Yohana Batisita, ma Yohana owaco ni tye ki faan i lwete, kede ni obiyweyo ot-piny mamegi maber tutwal kwede faan eno.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

> An abaptiisa in ki pi pi dwoko chun; ento en ma bino inyim an obedo tek maloyo an, ma kiye pa en pe an rwate me kwanyo; en obaptiisa in ki Lapo Wic Maleng ka ki mac. Yenge pa en tye i cim pa en, en obiye yweyo maber lacer pa en, ka ogamo galla pa en i dogola; ento obino goyo otut ki mac ma pe ki nyutu woko. Cego Yesu obino ki Galilii odhi i Yordan bot Yohana, me obaptiisa ki iye. Matayo 3:11-13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galili obedo alama pa kabedo me yub, ki kabedo i Yordan ma Yesu obino me kinyono kityeko miyo nying ne Bethabara, ma kite “kabedo me wutu i pi,” ki en nyutu kabedo ma Isirael me con owute pi oko i Lobo ma kica me Lubanga omiyo. Ka kinyono Yesu, dong obedo Yesu Kiristo. Galili, Yordan, Bethabara, ki Yesu dong obedo Kiristo, gin weng nyutu lok me kare me cik pa Lubanga, ma wang ot bende nyute, pire kene i kum jo Philadelphia ma kigi miyo lagoro me wang ot ma oyabe ki ma ogoro.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Bot malaika pa kanisa i Philadelphia, co ni: En ma maleng, en ma adier, en ma tye ki lagoro pa David; en ma yabu ki ngat mo pe romo loro; en ma loro ki ngat mo pe romo yabu, aye waco ni gin man: An angeyo gin ma itimo: nen, an atero i anyim in wang ot ma oyabe, ki ngat mo pe romo loro; pien i tye ki twero matin, ci igwoko lok na, ci pe igamo nying na. Revelation 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Ka Kirisito "oyabo" "wang ot" ci "odonyo i ot", ot obedo "ot pa en", pien en "oyubu maber weng" "poto pa en". Ka obedo "poto pa en", obedo "ot pa en".

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> I Kapernaum, Yesu otime bedo kanyo i kare mapatpat me wotone anyim ki dwogo; kono gicako yaro kany ni 'kabedone keken.' Obedo iye pi pa Galili, ki piny macok i lim me piny ma maler pa Jenesareti, ka ne pe obedo iye pire keken.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Odonyo i ot me iye pa En me moko wiiti pa En, kacel ki me moko yath marac ma i wiiti ka me maco gi. Lok me kite pa Lubanga ma tye ka yaro ki Galilee, Jordan, Bethabara, batisa, ki yilo ma kiwoko ki John i bot Yesu, rwate ki yilo me kanisa ma i lweny pa Laodicea i bot kanisa ma ogelo lweny pa Philadelphia. Odyonyo i ot me iye pa En i dwe me July, mwaka 2023. Miller ocego wange i koko me dwe July 18, 2020, ento ka oyabo wange, ot onongo pe tye ki dano; adiera onongo ki keto pye i piny labal, dong dano me burashi me cobo oyao dirisa ka ocako yweyo cobo woko.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

I ceng ma agiki me 2023, ma rwate ki ceng ma acel me 2024, Leona pa dul me Yuda ocako yabo woko nyutu pa kene, ka malo ka malo. Ki rwate ki kit me tem i tuk adek pa yabo woko me Daniel apar aryo, dong bino tye tem adek, ma giyaro calo ‘oyweyo, otwol, ki otemo’.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Malayika me acel nyutu yweyo, ka ngat ma otimo peko ma kigamo keto peko pa en i jami me rwom i wang ot, kun kitero en me obedo ngat maber ki rem.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Rem dong gikelo i kabedo maleng, ka iye tic me poko bedo maleng kitye ka nyutu ne calo doko twol ki yiko kwede rem ma aa ki i pango. Bedo matir kinyutu kany i jo ma giloyo ki rem kede lok me lagamgi.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Ci giteme, i cawa me agiki gineno ni gi ber loyo jo me ngec weng mapat i Babulon ka apar. Tem ma adek en aye ka gimedogi ducu i Kabedo Maleng Maloyo Weng, kede giyiko gi ki dul mapat pa jo ma guwaco ni gin jo me ngec. Tem ma adek eno aye Cik me Sande, kede tem ma acel en aye kwena pa anjel ma acel me dwogo bot twolo, pien i yo ma i anyim giyubo Hekalu. Yo ma i anyim eno aye lok me yweyo woko pa anjel ma aryo, ma kiromo kwede tem ma nyutu atir pa anjel ma adek.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

I mwaka 2023, malaika ma acel obino kit ma En otimo i ceng apar acel me August, 1840, ka En odok piny kede kwena pa Islam me kwo marac ma aryo. En odok piny kit ma En otimo i 9/11, kede kwena pa Islam me kwo marac ma adek, kacel ki lwongo me dok cen i yore macon. Kidi me gin acoya pa Millerite giketo woko kun kwena pa kwo marac ma aryo opong woko i ceng apar acel me August, 1840. Malaika me Revelation chapta apar ci odok piny, kono nyutu calo odok piny pa malaika me Revelation chapta apar aboro, kacel ki bino pa kwo marac ma adek.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josiah Litch obedo ngat me lok me rek ma kityeko kube ki keto twolo i dwe Agwost apar acel, mwaka 1840. Nying “Josiah” nyutu ni “twolo pa Lubanga,” kadong Rwot Josiah i lok me maleng nyutu yub pa Josiah, ma ocake ki nongo ruk pa Moses, ma kiikumo i iromo me kwanyo i ot maleng, macalo kaka vito pa Miller kiikumo iyie ot.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Rwot Yosia otho i Megido, ma obedo Armagedon i Buk me Revelation, chapta 16. Yubo pa Yosia obedo kit me tyeko lok me lanabi ma pe owinyo oyabe, ka Yeroboam oketo madabahu aryo i Bethel ki i Dan. Lanabi ma pe owinyo otho i acaki punda ki simba. Rwot Yosia kimiyo nyinge con i lok me lanabi, ki yubo pa ne tye iyie lok con, ma tye ki waci ni Rwot Yosia ma bino anyim obi goyo piny madabahu keken ma lanabi ma pe owinyo onongo ocung i wang Rwot Yeroboam ma marac.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Yosia nyutu ni ‘kom acaki pa Lubanga’, ki Rwot Yosia otyeko timo lok pa nabi ma kimiyo marom ki ceng 340 mapwod pe obedo rwot. En omiyo cwer cwiny ki yubo kit ma ne opong dok odonyo i kec ma nabi ma oaa ki Yuda ogamo Rwot Jeroboam. Ka obedo kany, Yosia ogoyo kec ne piny, kaka lok pa nabi owilo ni obito timo. Kec aryo pa Jeroboam ne ki timo gi me bwola me moko Ka Lubanga i Jerusalem; pud bene Jeroboam oketo nino me kawot ma pe kakare. I timo kamano, en tye ka timo keken gin ma Aron otimo kwede nyige dyang me golod. Goro pa Aron onongo i acaki pa gin lamal me Israel me con. Onongo otime ka Mose tye ka nongo Cik, ma en acaki pa twero pa Lubanga.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Bwolo pa Aaron obedo bwolo me kenge, ki ocoyo doki ka Jeroboam ocako dul abicel me tung cen calo Israel. Moyses oyaro Aaron, ki Moyses en Alfa, onyo kenge, i kore ki Kristo ma en Omega. Aaron ki Moyses gi yik dul aryo i bwolo me kenge, ki dul adek gin jo jago ma otung ki Moyses—jo Levi. Rwot Jeroboam ki lanabi ma aa ki Yuda gi dul aryo i bwolo me kenge pa piny tung cen, ki doki jo Levi gin jo jago.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

I kare me kwer ma Yeroboam ocako, janabi ma aa ki Yuda ocube ne matek, kede oyaro lok me janabi ikom rwot ma bi yaro nyinge “Ting pa Lubanga”—Yosia. Tyeko me dwoko kit ma ki poro con onongo tye ki man: ka Yosia ocako dwogo cwinye ki dwoko kit, kwer pa Mose rwenyore; kacel, kwano lok maler pa Mose omiyo twero bot dwogo cwinye ki dwoko kit ma dong ocake con. Yosia, alama me laporoc ma nen maber, nyutu dwogo cwinye ki dwoko kit ma omako twero ka laporoc ma aa ki coc pa Mose rwenyore.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Bal me tung kidi i lok pa Rwot Jeroboam ki nyuto i rwot pa Isirayeli, ki nyuto bene i lanabi ma aa ki Yuda, ma kicweyo ne ki lok pa Lubanga i kom bal me tung kidi pa Jeroboam, kacel ki cik me lanabi ma nyuto yo mene ma myero oweyo ka odok i Yuda. Lanabi ma aa ki Yuda ojuko kwayo pa Jeroboam me bedo, ento kun bene ogamo lwongo pa lanabi ma goba pa Beteli, ci ki eni opim agiki pa kwo ne. Lanabi ma pe ogwoko cik obi tho i atir pa punda ki sibuor, ci gubunne i kaburi pa lanabi ma goba.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

I ceng apar acel me dwe aboro me higa 1840, wac me lanabi pi kwer ma aryo otime piny, ci tung acaki me Adventism okete. Josiah Litch onyuṭu wac me lanabi i higa 1838, ci ceng apar ma mapwod pe ki ceng apar acel me dwe aboro me higa 1840, oloko maber moko ne, ci oparo ni ceng apar acel me dwe aboro me higa 1840 obedo ceng ma twero pa Ottoman obijuko, i otimo piny wac me lanabi pi Islam me kwer ma aryo.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Rwot Yosia obedo cal me cako odoco ki yiko odoco me agiki, pien janabi weng waco maler loyo pi nino me agiki loyo ikom nino mo keken ma obino con. Rwot Yosia obedo cal me cako odoco ki yiko odoco me agiki, ci yiko eno dong kityeko yaro iye i Bibilia ki lok me poro. Kitap pa Joel nyutu cako odoco ki yiko odoco me agiki ma bino time i tung pa gin ma bino bedo 144,000. Cako odoco pa Yosia obedo tung aryo: ocake, ci dong lok me poro mo kityeko yabo woko ki gengo, ma oketo rwom i tic. Tung aryo eni obedo koth me acaki ki koth me agiki, macalo kityeko yaro iye i Kitap pa Joel, ki kityeko time i Kitap pa Tic me Apostol, ci dok kityeko time odoco i lok me gin matime pa Millerite.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

I kom bwolo me tere pa Aaron, pa Rwot Jeroboam, ki pa lanabi ma obino ki Juda, oko i kare pa Rwot Josiah, kacel dok cito bot Josiah Litch, man nyutu rek me lagam ikom tem me tere. Tem me tere obedo tem macek, ma luwo ne aye tem me Templo ka kidi me wii kityeko keto. Bang en, tem ma romo adek, tem me litmus, obino.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Kacce ki nyathi dyang me zaabu, i kac me ler pa Jeroboam i Bethel ki Dan, i Rwot Josiah, ki i Josiah Litch, gin nyig cing pa poropesi ma kelo i tem pa foundation me 9/11. Ka ot madit pa New York oboto piny i 9/11, poropesi me woe ma adek onyutu tem ma kwayo dwogo i yore me foundation ma con, pien romu pa August 11, 1840 ki 9/11 nonge twero neno gi Laodicean Seventh-day Adventist mo keken ma yero neno. Rwatek pa Al Qaeda i 9/11 dong peya peya gitye gicako penyo iye i cawa man me “conspiracy theories” ma piny weng atir, ento “Al Qaeda” nyutu “the foundation,” ki gicako calo dul me tic hignen acel mapwod cawa pa agiki i 1989, atir i August 11, 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Ka gin ma peken ikom cal me rwome pa otir pe gineno, gin madwong obalo woko. I 9/11, i kite me acaki, gipoto otir. I kite me aryo, tembol ocoko opong ka gicweyo kidi me wi pa en. I kite me adek, obedo gwang ma kicego pa Cik me Ceng Abicel. Ki 9/11 okato i Cik me Ceng Abicel, kwena en mokwongo gicwalo bot Jo Seventh-day Adventist ma Laodicean, pien temo cako i ot pa Lubanga, ci otuk pi ot pa Lubanga i Cik me Ceng Abicel. I kany ki kare meno, Laodicean Seventh-day Adventism kicweyo woko; macalo kit ma Protestants bene kicweyo woko i gin mukato pa Millerite, ki Jo Yahudi i gin mukato pa Kristo, kacel ki jo ma otho i kare me mwaka apac i gin mukato pa Musa.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Bal me adek pa 9/11 onongo kimiyo calo ki bal me aryo pa 11 Agwost, 1840, ki i rwom man alama me yoo aryo onongo giyaro gi calo punda, ma obedo simbol me acel pa Islam i lok pa janabi pa Bibil. Cik pa Sande obedo alama pa lewic, ki lewic eno mapol giyaro ne calo simba, ka timo bwola me nyito calo Simba pa oganda Yuda. Cik pa Sande obedo simba, ki janabi ma wero cik ki aa Yuda otho i tung punda ki simba, ki oko iye i kabur acel keken kwede janabi ma bwola pa Bethel. Otho i kare me lok pa janabi, ki 9/11 dok obino i Cik pa Sande, ma obedo kare me lok pa janabi, ki punda dok obino i simba. Kare me temo man obedo kabur pa janabi ma bwola pa Bethel, ma en omiyo oko janabi ma wero cik ki aa Yuda iye i kabur pa en keken.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Lwak pa Yeroboam, ma kityeko nyuto calo coyo marac pa lwak Yuda, ma Jerusalem ki templo tye iye, onyuto jo Protestant i gin matime pa Millerite, ma pe dok obedo jo Lubanga. Gi rwenyo nyinggi me lagam ikin 11 me August, 1840 ki kare me gengo dung me 22 me October, 1844. Lok con rwate ki 9/11 dok i cik me Sande, pien man, lanabi me Yuda ma pe winyo cik kikele iye i lat acel keken, calo jo Protestant ma golo woko yie, ma kityeko nyuto gi ki lanabi ma dwoko buk pa Bethel.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Kun weng, Rwot Josiah obedo rwot maber, ento otho i Megiddo, kit ma yot keken ki matut me keto ne bot Armageddon. Oweko yoo pien okwero kwena me ciko pa Necho. Necho, rwot pa Misri, dong rwot me tung cen, onongo tye i yoo me lweny ki Babylon, rwot me tung bor. Josiah nyutu jo Yuda ma gubedo otho i Armageddon, pien gi okwero kwena me ciko pa lweny pa rwot me tung cen ki rwot me tung bor i Daniel 11:40-45. Kwena en otwolo piny ne i 9/11.

The first test is the first angel’s call to return to the foundations.

Tem me acel en lwongo me malaika me acel pi dwogo i tyen.

The second test is the second angel’s call to separate and finish the temple.

Tem me aryo obedo kwayo pa Malaika me aryo me bedo keken ki me tyeko Hekalu pa Lubanga.

The third test is the third angel’s litmus test of the seal or the mark.

Tem ma adek en tem litmas pa malaika ma adek pi ocim onyo alama.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Tem ma acel obedo tem ikom piny-ot, ci i 2024, kamalo ka abicel pa gin ma orwate i gamo me Sabat ma i Zoom giceto pi lok me kwena keken ma kiloko iye cal me 1843. Lok en obedo pi alama ma tero neno pa jo pa Lubanga i nino me agiki. Peko me Millerite omiyo Joprotetanti waco ni Antiochus Epiphanes onyo Islam obedo twero ma oyeto wiye malo, ci opoto, me tero neno i lok apar angwen me pot-buk apar acel pa Daniel.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> I kare magi gin mapol bi cwal malo me lwenyo ki rwot me tung cen; ka bene jonyodo ma iye jo pa in bi cwal kene malo me cwero neno; ento gin bi poto piny. Daniel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

En aye Islam onyo Antiochus Epiphanes obedo jogoro pa jo in, onyo en aye Roma, macalo ma Miller onyutu? Miller onongo omera ni twero magolo piny pa pagani ki pa papalisimu tye odoko twero acel: gi miyo wi gi malo, gi poto, ki gi obedo ma ogoro jo Lubanga. Lok me tam eno kiketo ne i cal ma “ki rugo ne ki lwete pa Lubanga, ki pe myero ki loko ne,” ki obedo ranyisi keken i tabilo pa Habakkuk aryo ma nyutu gin matime acel ma pe tye ki nyutu ma oyaa-oyaa i Lok me lanabi. Nyutu ma i cal onongo bedo me miyo wi malo lok me tam ma i twolo, calo ranyisi me twero me yayo pa Lok me lanabi pa Lubanga.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

I 2024, jo macalo apol i grup me Zoom gu wot woko pien ngec mape atir ni United States en aye oketo vijon, to pe Rome, macalo Millerites onongo ogwoko lok man maber loyo.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Yweyo ma ocako i 2023 ocako ka Krisito odonyo i ot kwede gin me okeyo pa Iye; gin me okeyo en lok pa Iye me ada. Ka odonyo i ot pa Iye, onongo pe tye jo iye; omiyo dwon i cok me yubu yoo pa Rwot. Dwon ne en me yubu yoo wek Lami pa Laloc obino i cawa acel i ot pa Iye; ot pa Iye pa jo 144,000.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

I 2024, tem ma acel, tem pa gin me twolo, tem me ngo ma cweyo neno, neno en ma ruc otum. Neno ma iye ma ruc otum obedo neno pa Kristo i chapta apar, ki neno ma woko obedo neno ma kicweyo ki Antikristo, ki Antikristo obedo Ruma. Neno ma iye pa Kristo, ki neno ma woko pa Antikristo. Ruco en aye keto bedo maber i adwogi, i rwom me Lamo kacel ki i rwom me wic; neno ma iye me chapta apar en aye me Lamo, ki neno ma woko me chapta apar acel en aye me wic. Ngec kacel ki tito ma rwate pi neno aryo magi en aye cik ma myero pi ngat mo keken ma bino ruc, macalo ma Daniel onyuto i vese acel me chapta apar pa Daniel.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> I higa me adek pa Cyrus, rwot me Peresia, gimoro otyeko nyutu bot Daniel, ma nyinge kiluongo ni Belteshazzar; ki gima obedo adii, entono kare ma kityeko yubo obedo mabor; en otyeko ngeyo gima, ki obedo ki ngec pa neno. Daniel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Tem me Alfa pa kit me kic ne tye ikom buc apar angwen me Daniel apar, kede ne obedo parallel ki tem me kic macel acel pa Millerite, kede tem eni en aye lok me rweny acel keken ki i rek pa Millerite ma ki yaro i tabul ma lacung pa Habakuk kicwone ni ocoye ki me mi obed terang. Tem me kic me 2024, ne obedo oaa piny pa malak ma acel, macalo kit ma ginyaro ki 11 Agost 1840, 1888 ki 9/11.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Malaika eno bene otyeko obino piny calo Mikael, pien Mikael obedo en ma odwogo Moses i kwo, ma kacel ki Elija odwogo i kwo i nino agiki pa mwaka 2023. Dwogo i kwo meno, Ezekiel onyuto ne ni otyeko time ki poropheti pa yamo angwen, ma Sista White miyo nying ne ‘faras ma goro ma kigengo’, ma obedo Islam me 11 Agosti 1840 ki 9/11. Temo pa Alfa obedo lawi ma woko me tunggot. Temo pa Omega obin bedo lawi me iye me kidi me wi ma agiki.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Pingo myero obedo Alfa ki Omega, ci tem adek obedo me lubo gi? Man keken aye adwogi ma an anyutu. Neno me tem pa woko me Alfa pa 2024 en tem ma ocako i teme adek. Tem me ludiro man myero kiloyo, wek dok obed twero me bedo iye i tem me Omega ma capstone. Tem abic magi tye ki kit me kica mapat ki pa tem adek. Tem adek obedo tem me litmus, ma nyuto ni kace ngat ma kigeno tye atir oloyo yore aryo ma con.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Temo ma acel en tung, ki temo ma aryo en ot pa Lubanga ma ociko. I kare me cik ma acel ma kelo woko jo ki Babilon, giketo tung pa ot pa Lubanga. I kare me cik ma aryo, ot pa Lubanga ociko. Cik ma adek en mapat; pien i cik ne, twero pa lobo pa Yuda odwogo, miyo gi twero me yaro ki cwalo luny i kwac me lwak ki me dini. Yaro odwogo i cik ma adek. I 2024, temo me tung ma Alfa oyabogi woko gi ma tye i wang ot pa dano me burasi me mot ma macalo peke tye gin kwede.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Tem me Omega obedo ka ot pa Lubanga otyeko, ma ki nyutu ne ki kidi me wi ot ma kimedo iye. Tyeko me ot pa Lubanga en kanisa ma oloyo woko ma kiketo ka cok marac kiyweyo woko. Tyeko me ot pa Lubanga i nino pa Miller ne obedo ka kidi maler kiwoco dok i bokisi madit "labongo mo keken ma oneno pe pa dano ma okwoco gi iye." Piny ka Miller onyutu dichwo ma tye ki kec me pudru ma okwoco kidi maler i bokisi madit, otyeko waci ki lok magi, "Agoyo dwol ki mor madwong, ci dwol meno omiyo an aco."

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Wek ibed ki ngec ni dwon madit pa Miller ma okwanyo gi ki nindo, kimiyo tekone ki “mor”. “Mor” obedo cal me nyutu jo ma i Joel ma tye ki “waini manyen”, kede “kwer” obedo i wie pa jo mapat ma piyo waini ma kigolo gi ki waini manyen. Dwon me Odii Abicel ma okwanyo Miller ki nindo, obino lacen ka ngat me gudo kok ocwer okidi me lero i sanduku madit. Sanduku madit opong ki okidi me lero ma kikwalo gi ki gin ma pe ber kede ocwerogi i sanduku, ma en obedo kacel ot pa Lubanga pa 144,000, kede waci me Dwon me Odii Abicel. Ot pa Lubanga otum i cik me aryo, onyo i malaika me aryo, onyo i tem me aryo kacel ki “omega”. I ndoto pa Miller, tem me “omega” kiyaro ka dirica me polo kiyab.

> And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 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. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

> Awinyo calo dwon pa lwak madit, kede calo dwon pa pii mapol, kede calo dwon pa leg ma tek mapol, gi waco ni, “Haleluya: pien Rwot Lubanga ma tye ki teko weng otelo.” Wamor kede wayabo, kede wamiye kiti; pien nyombo pa Rombo obino, kede dakone oketo yare. Kede omiye twero me yubu i lineni ma maber, maleng ki macol; pien lineni ma maber en bedo ma kare pa jo maleng. Kede onwaco bot an ni, “Cobo, ‘Ogwedi gin joma kiloro i karamu me nyombo pa Rombo.’” Kede onwaco bot an ni, “Gin aye nyig lok me ada pa Lubanga.” Revelation 19:6-9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

I dwe me apar, ceng 22, higa 1844, “bino angwen pa Kirisito” gityeko time; ki i bino man angwen, acel acel gin bino tyeko time maber loyo i cik me Sunday ma bino cok. Obino calo Lakwena me Kica, pi tyeko kwanyo ki yweyo pa jo me Levi i Malaki me adek. Obino me nongo lobo pa Rwot, pi tyeko gin ma Danyel 7:13 owaco. Obino me yweyo Kac Maleng, pi tyeko gin ma Danyel 8:14 owaco; kede, obino i nyom. Nyom time ka nyako me nyom otimo pire atera.

> “‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

> "Kane mwon otyeko piro, dong oketo tong lyet iye, pien keno obino." Kilisito tye ka kuro ki mito matek pi nyutu pire kene i Kanisa pa En. Ka yik pa Kilisito bi doko maber ma opong i jo pa En, dong obi bino me rwako gi calo pa En keken. Christ's Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

“Ki kwena,” “piny ducu romo keken me gwoko cwinye,” kun gineno “lacoo ki dako” ma gityeko ket botgi lakat pa Lubanga i kare pa poto me cik me Sande.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Tic pa Lamo Maleng obedo me loyo cwiny pa lobo me richo, me kwer, ki me keca. Lobo romo pire keken pwonyo kwene ka gineno jo ma gene adieri, ma kiyweyo maleng kun adieri, ka gitimo malubo cikke ma madwong ki maleng, ka ginyutu i kit marwate ki madwong rek me yero i anyim jo ma lubo cik pa Lubanga ki jo ma gigo piny i cinggi. Yweyo maleng ma Lamo timo nyutu pinyore i anyim jo ma tye ki lati pa Lubanga, ki jo ma lubo ceng me cobo ma pe adieri. Ka tem obino, obin nyutu maber ngo obedo lati pa lewi. En aye lubo Sande. Gin ma, ka giwinyo adieri, gimedo yaro ceng man ni maleng, gitye ki lati pa ngat me richo, ma oparyo me loko cawa ki cikke. Bible Training School, 1 Dicemba 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Ka dako me nyom kelo pire kede, yielo obino. Yielo ocako ki coko i awiny ofering me mir me acaki pa witi, ma ki oyo malo calo miyo me nyigo me cal me lweny. Acaki, mir me acaki—ma gin 144,000 i Buk me Kwena pa Yohana—gin kicoko; eka dong kicoko kwer mapat, ma gin dul madwong. Cal me lweny en lwak pa en ma rwatek, kede lwak pa en ma rwatek gi lwo libuta ma maleng ma oyera. I kare me nyom, ot pa Lubanga pa 144,000 ki tyeko mapwod pe ruco me cik me Sande, kede ot meno pe keken sanduku madwong pa Miller, ento en Kanisa ma loyo woko ma tye ki jami me miyo weng, kacel ki Roho me poropheti.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Ci apoto piny i tungene me woro en. En owaco bot an ni, Nen, pe itimo mano: an aye latic kwede in, kacel ki owete pa in ma gitye ki lagam pa Yesu: woro Lubanga: pien lagam pa Yesu obedo cwiny pa lok me lanabi. Nyutu pa Yohana 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Jo 144,000 obedo jo ma tye ki tisimoni pa Yesu, kede tisimoni pa Yesu kit tero piny ne ‘rek i wi rek’ i Bibil kacel ki i Roho me Poro. Ka muviment me Laodikea pa jo 144,000 olokore i muviment me Filadelfia pa jo 144,000, gin weng bikwanyo yore me ‘rek i wi rek’ me nyutu tisimoni gi. Tisimoni man obedo kube me rem pa Lubanga ki lajul pa dano.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Gin oloyo ne ki remo pa Lamb, ki lok me coyo megi; pe gi hero ngima megi nyaka tho. Revelation 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Lok pa labong-wang pa dano ma oketo kacel ki rem pa kit pa Lubanga obedo lok pa labong-wang pa Musa ki Lami. Musa obedo dano, en aye Alfa i kom rem pa kit pa Lami ma Omega. Twero weng odwogo otum ka nyako me kwero oter piri kede; en, calo dul me lweny ma pire tek ma kikobo i lino matwol, obedo i kama me bendera pa lweny pa Rwot ma tye ka ywayo anyim. Ywayo me lweny eno cako ka nyako me kwero dong oter piri kede ki kobo en i lino matwol; eni aye kare ma kiyabo dirica pa polo, macalo kit ma ne kiyabo i loro pa Miller.

> And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

> Aneno polo oyabore, ki nen balasi madec; en ma obedo i wiye, kikwayo nyinge “Ma Geno” ki “Ma Adier,” ci i twero ma maleng opimo ki otimo lweny. Wangene bene calo lanyut me mac, ki i wiye tye ligala me rwot mapol; ki tye ki nyinge ma kicoyo, ma pe ngat mo ngeyo, ento en keken. En ocwalo bal ma kigobu i rem; ki nyinge kikwayo “Lok pa Lubanga.” Lwak ma i polo giluwo ne i balasi madec, gicwalo bal me lineni maber, madec ki maleng. Ki ki cunge oa okang ma twol, me kwede ogoyo jo me lobo; ci obi rwoto-gi ki lathi me ayen; ci ogoyo cing i pur me waini pa peko ma gok ki kica pa Lubanga Madwong Weng. Ki i bale ne ki i lute ne kicoyo nyinge, RWOT PA RWODI, KI LADIT PA LADI. Revelation 19:11-16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Ka dano me yweyo ocwe i ot ma nono ki oyabo dirica, omako laper ki ocoyo gi i sanduku pa Omega ma madongo loyo. James White obi loro laper magi ni jo Lubanga, ento William Miller obi waci boti ni lamal gitwero bedo ki lok mapol, pe acel keken; laper magi nyutu pe keken adwogi ma gin rudu ma kiywayo, ento bene laper ma kiywayo ma tye i lagoro ma kigolo malo, ma nyutu calo lobo me kiti pa Kristo.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

> Ci Rwot, Lubanga pa-gi, obi gwoko gi i nino eno calo lwak pa jo pa-ene; pien bibedo calo kidi pa korona, ma kiketo malo calo bendera i wi lobo pa-ene. Zechariah 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Tem me Omega, ma en tem me aryo ikare malubo i tem me Alpha ma obedo kidi me cweyo rweny pa Ruma, en aye tem me Omega ma obedo kidi me tyeko. En aye tyeko pa tem me ot pa Lubanga, ma aa anyim tem me adek ma opoyo atir me ukumu. Tem eno okwero woko dul aryo pa jo me pak Lubanga i tunggi, ka otingo lupeny ki lapuk malubo i mor, ma en wac, onyo calo ma Sister White ocimo ni i tamone me Sinagogu i Capernaum, ‘lok me atir’.

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Capernaum obedo kabedo ma, macalo i Yohana 6:66, i tung acel jo ma lubo Yesu mapol loyo oweko lubone; ka jo meno pe odwogo dok. Capernaum, ka obedo tem madwong loyo me lubo i cawa pa Kristo, obedo alama pa tem me Omega me lubo i cawa pa Kristo, ma kene obedo nyutu tem me Omega me lubo i yore adek me temo ma ocake i 2023. I Capernaum, tem en onongo ki nyutu ne kwede Pande pa Polo; ci en ocimo bal pa Jo Yahudi i kit me pe gi twero me ngeyo lok pa lanabi, pi pe gi mito yie ni, ka Yesu onongo waco lok ikom gin pa lobo, myero ki ngeyo iye i kit pa tipu.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

> “Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

> Lok ma Kristo owaco i sinagogi ikom mera me ngima obedo kare ma okwanyo yoo i gin mukato pa Yuda. O winyo lok ma waco ni, ‘Ka ok wun camo ring pa Wod Dano, kede ok wun meth rem pa En, pe obedo ngima i wieu.’ Yohana 6:53. O neno ni Kristo onongo omiyo ber me lamo, labongo ber me lobo. O par ni en ngat ma neno macokcoki, kede opar ni twero neno ni Yesu pe bino bedo ki luɔr, kede ni pe twero miyo kabedo madongo bot jo malubo En. O moko cikke ni pe omakore tek ki Kristo, pi obed ki twero me kwanyo woko. Obi lano. Kede olano.

> “From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

> Ki kare meno, en owaco lok me wic ma pe atir ma ocoyo wic pa larwak. ... The Desire of Ages, 719.

## First Test

Tem me Acel

> “The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

> Neno ma Yesu ocwalo wang’ bot Yudasi ma cwiny-keken omiyo en ngec ni Ladit odonyo i bwola pa en, kede otyeko ngeyo kit bedo pa en ma piny, ma gi pe mito. Man obedo nyubu ma tye atyer maloyo gin ma Yudasi con onongo otyeko nongo. Man ocobo cwiny ne; kadong oyabe yore ma Setani odonyo kwede me loyo paro pa en. Me dwoko cwiny peke; ento ocan me dwogo kwer. Kun ngec pa richo pa en ocubo ne, kede pien bwono pa en ononge, ocako otimo calo ngat ma pe tye ki tam; en ocungo ki meca, odonyo i ot pa Jadolo madit, kany otyeko nongo dul me buk ocoko kacel. En opongo ki Liduŋ pa Setani, kede otimo calo ngat ma pe tye ki tam. Cente ma kigamo ne pi cwalo Ladit botgi obedo ceke me feŋ 30; kede pi cente matye piny maloyo rwate pa bokisi me mafuta, o kic Yesu.

> “In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

> I cwiny ki i kit timo, mapol tye calo Yudas. Ka pud tye kop ikom noto me tep ma i kitgi, pe oneno koo ma opoto; entono ka gi kobo gi, koo matut opongo i cwinye gi. Youth Instructor, July 12, 1900.

## The Second Test

Temo ma aryo

> “Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

> Piri pa Pasika, Yuda odwogo loro gi me aryo ki jadolo ki lajuko coc, kede otyeko kica me miyo Yesu i cinggi. Kombedi, Yuda ocemo i tim pa Kristo me lweyo ti pa latic pa en. Ka Yesu onongo twero poko piny en keken i kit man, oweko wii ni pe romo bedo Rwot pa Isirayeli. Gen weng pi pak pa piny i lwak ma tye pi cawa manok ocwero woko. Yuda ogamo wii ni pe tye gin mo me golo ka ilubo Kristo. Ka otyeko neno ni en opoko piny en keken, macalo ma oweko wii, dong ocweyo cwiny iye i dwaro ne me agamo en, ki me yaro ni ocwil. Lapir marac ocako bedo iye, kede ocedo wii me tyeko tic ma okica ni obi timo me kobo Rwot ne. The Desire of Ages, 645.

## The Final Decision

Tam ma ogik

> “In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

> I tur mapol ka ginyutu woko paro ne, Yuda ocungo con me owoto woko ki i ot. Dong Yesu owaco bot en ni, “Ma itimo, tim con.” En, ka ogamo pire ma ki temo, owoto con; ci onongo otum. Otum obedo bot en ma ocelo, ka ogol woko bot Kristo, oceto i otum ma i woko.

> “Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

> Paka ka otyeko cako tuk man, Judas onwongo pe oloyo romo me dwogo i cwiny. Ento ka otyeko weko bot Rwot pa ne ki lami mukene ma tye kwede, dong tam me agiki otyeko kicwal. En otyeko oloyo rek.

> “Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

> Lamal onongo obedo kuc mapol pa Yesu i yore mamege me timo kwede cwiny man ma kitemo. Pe ki weko woko gin mo keken ma romo timo me waro Judasi. Piny ka odito aryo oketo kite me keto Rwot mamege i cing, Yesu pud omiyo ne twero me lok cwiny. Kityeko ngeyo tamo ma i mung i cwiny pa ngat ma ogolo Rwot mamege, Kristo omiyo Judasi adwogi ma poko cwiny me agiki ni En obedo Lubanga. Man obedo kwac me agiki pi lok cwiny i bot latic pa Yesu ma pe adier. Pe ki weko woko kwac mo keken ma cwiny pa Kristo ma Lubanga-ki-ngat romo miyo. Gal me kica, ma kicweyo doki ki pire tek pa wii, nodwogo ki yamo madit mapol me hera ma loyo. Ento, ka con ojuk keken ki oweco i nongo bal mamege, Judasi omedo keken oketo wii guti mapol. Ki i cama me sakramenti, owoko woko me tyeko tic me keto Rwot mamege i cing.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

> I kare ma Kristo owaco kican bot Yuda, En bende nongo obedo ki dwaro me kica bot latic pa En. En nongo nono omiyo gi nyutu ma maloyo weng ni En aye Mesia. “Aco boti con ni,” En owaco, “ni, ka dong otime, ubiyaro ni ‘An atye.’” Ka ne Yesu onongo rwate mo, calo ka pe onongo ongiyo gin ma obino i bot En, laticgi nongo romo paro ni Rwotgi pe onongo ki neno anyim ma pa Lubanga, kede ni onongo gigamo En ki gibwolo i cing lwor ma kwallo kwo. Higa acel con, Yesu onongo owaco bot laticgi ni oyer dul apar abicel, ki ni acel obedo Lajok. Kombedi, lok pa En i bot Yuda, ma nyuto ni bwolo pa Yuda onongo ngene maber weng bot Rwotgi, bimok yie pa jo ma tye atir i Kristo i kare me pinyru pa En. Ka Yuda dong obino i agiki ma kworo, gibipoyo kican ma Yesu onongo owaco bot ngat ma obwolo En. The Desire of Ages, 653-655.

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