Article

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

Buk pa Joel ki Kanisa me Adventisti me Nino me Abiro ma Laodicea - Namba 22

Number Twenty-Two

Namba 22

Author

Jeff Pippenger

Published

January 2, 2026

Formats

PDF
Word

We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

I pot-buk ma con, wan watye i abicel i yub lok angwen pi Israel me con, calo dul pa 'nyoka ma rweny'. I Matayo, Yohana ki Yesu weng giyaro Farisi ki Sadusi ni gi obedo dul pa nyoka ma rweny. Yohana nyutu acaki me yore me tem, ka onongo pako ni Yesu, ma bi lubo iye, obipwoyo ot me yweyo pa Iye maber tutwal. Yesu omedo i yore me tem pa Yohana, ka omedo ki yore me kwer, ka oyubo lok pi Ranyi pa Sheba ki Nineve. Kwer timore i dul me angwen, ki i kwer kit acel giyaro kengi calo nyoka, pien wuon-gi obedo Setani. Yesu ne omedo woko gin me dul me angwen ma tye ka nongo alama, ikare ma alama onongo tye nining i wanggi.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

I Matayo 23, lok me peko i bot Farisayu ki Sadukayu kityeko yubo maler, ki kit me temo ki moko kica dok rwate kwede dul me agiki. Matayo 22 kicweyo kare me lok me peko pa Matayo 23.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Kare ma Farisi onongo obedo kacel, Yesu openyo gi, owaco ni, "Ngo ma uparo i kom Kristo? En wod pa ngat mane?"

> They say unto him, The Son of David.

> Gin waco bot en ni, Wot pa Daudi.

> He saith unto them, How then doth David in spirit 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?

> En owaco botgi ni, ‘Ento itye nining ma Dawid, i Roho, olwongo ne Rwot, kowaco ni, “Rwot owaco bot Rwot na ni, Bed i tung acuc pa an, nyaka an atimo lunyod pa in obed kom cing pa in”?’ Ka Dawid bende olwongo ne Rwot, ento en obedo nining wodne?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Pe dano mo onongo twero dwoko bot en ki lok acel; ki ceng eno anyim, pe dano mo onongo temo dok penyo bot en. Matayo 22:41-46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Ka yie me donyo kiloro pi pe dong ngat mo ditwero donyo dok anyim, Yesu ento onyuto lacim aboro i chapta ma bino anyim. I vesi 13 lacim en pi loro yie me donyo bot Tyer pa Rwot i Polo. Ki yie me donyo me Polo aye kamo kot me agiki kiyweyo woko. Lacim aboro tye i kom jo ma nyutu ni gin ayabo yie me donyo ma ngat mo pe twero yabo, kacel ki loro yie me donyo ma ngat mo pe twero loro. I wang neno, Sista White oneno jo ma pe giwot ki Krisito i Kabedo Maleng Madit, ka gicwalo lamo gi bot Kabedo Maleng ma tye biang; kanyono Setan, ka pimo calo Krisito, odugu gi me geno ni gin weng tye maber. Giyabo dok Kabedo Maleng, ki gi loro Kabedo Maleng Madit.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> Jo mapol neno ki bworo madwong yore ma Yahudi otyeko woto kwede i gengo kede cako Kristo i lawa; kede kun gikwano mukato pa timo ma kwer ma giyubu ne, giparo ni gimitone, kede ni pe gidenyone macalo ma Petro odenyo ne, onyo gicako ne i lawa macalo ma Yahudi otime. Ento Lubanga ma ngiyo cwinya pa ji weng, oketo i tem mito Yesu ma giyaro ni ginen. Polo weng oneno ki mito madwong tutwal pi kamo pa kwena me malaika me acel. Ento jo mapol ma giyaro ni gimitone Yesu, kede ma gicuc dwogi kun gikwano lok me lawa, gicayo ngec maber pa bino ne. Macoko me gamo kwena ki owete, giyaro ni obedo bwola. Gikweyo marac jo ma gimitone bino ne, gikwanyo gi woko ki kanisa. Jo ma gigengo kwena me acel, pe ginywako ber pa me aryo; dok pe ginywako ber pa kweco me otum me odii, ma ne pi yubogi me donyo, kun Yesu, ki yie, i Kabedo Maleng Loyo Weng me Pango me Polo. Eka ka gigengo kwena aryo ma acaki, gityeko ocolo wii gi, dok pe gineno cal mo keken i kwena me malaika me adek, ma nyuto yoo me donyo i Kabedo Maleng Loyo Weng. An aneno ni, macalo ma Yahudi gicako Yesu i lawa, kamano kanisa ma nying kende bene gicako kwena man i lawa; eka pe gi tye ki ngec pa yoo me donyo i Kabedo Maleng, dok pe giywako ber pa tic me lube pa Yesu kany. Macalo Yahudi, ma gimiketo misango ma pe tye ki ber, gi tye ka keto lamo ma pe tye ki ber bot kabedo ma Yesu okweyo woko; kede Setana, kun ogamo ki bwola man, oketo iye kit me dini, omiyo wii pa jo magiyaro ni gin Kristiani odonyo bot iye, timo kede teko ne, kede alama ne, kede tim ma pe adier ma lamal, me kaco gi i ipok pa iye.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Lok me 14 tye ki kica pi giyweyo ot pa ludito kede kwayo madit. Kica me lok me 15 tye pi gicweyo jo ma gibolo botgi bedo nyithindo pa Gehena labongo aryo maloyo gi. I lok me 16 nyaka 22, jo marac tye ka kwero ikom Hekalu.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Gin magi pe lok pa Sister White, ento lok pa Rwot; ki lacal pa En ocwalo gi bot an, wek acwale botu. Lubanga cwalo botu ni wek pe dok utimo tic ma lwenyo ki En. Tam mapol ocwalo pi jo ma gicako tito ni gi obedo Kristiani, ka ginyuto kit pa Satan, ka gi lwenyo i cwiny, i lok, ki i tic, mede anyim pa adwogi, ki adaa giceto i yoo ma Satan tero gi iye. I tek pa cwinygi, gi okawo twero ma pe obelong botgi i kit mo keken, ki ma pe myero gicwalo. Lapwony madit owaco ni, "Abi yik, abi yik, abi yik." Jo i Battle Creek owaco ni, "Tempu pa Rwot, tempu pa Rwot, wa abedo," ento gi tye katico kwede mac ma pe maler. Cwinygi pe giyot, ki pe gicwali piny ki ngwono pa Lubanga. Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

I verse 23 kede 24, apoya tye pi weko tic me twero atir, kica, kede bedo atir. Verse 25 kede 26 tye ikom nyutu calo yweyo bot woko pa kop, ento pe ii iye.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> "Wa tye ki lonyo man," Aposto medo waco, "i pota me lela, pi bedo ni ma loyo me teko obed pa Lubanga, pe pa wa." Lubanga onwongo romo nyutu adwogi pa En ki malaika ma pe ki bal, ento mano pe obedo pango pa En. En yero jo, ludito ma opong ki peko, macalo gintic i tic me tim woko pango pa En. Lonyo ma pe ki cena kityeko keto i pota me lela. Ki kom jo, myero ki cwalo ogwede pa En bot lobo. Ki kom gi, dwong pa En myero lero woko i otum me bal. Tic pa Aposto, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Ci rwom 27 ki 28 nyuto ni jo marac gin macalo kome ma kikobo, kicobo gi ki Shebna i Isaya nyig boc 22, ma ka Shebna tye ka loyo cwiny i kom ma lamal ma otimo, ento pe obin bedo iye, pien Lubanga obin okwanyo iye ki cwec pa En, okwanyo iye i gweng ma kure. Gweng ma kure kityeko yaro ne ki kom pa lanabi me yubu pa Bethel, ma odugo lanabi ma pe ogwoko cik me ole ne i kom acel keken. Ci kwer ma aboro owaco ni:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Ywee botu, lami cik ki Farisi, johipokriti! Pien uyiko yer pa lanabi, ka ulalar yer pa jokakare, ka uwaco ni, ‘Ka wa obedo i cawa pa kwaro wa, wa pe wa obed arwate ki gi i remo pa lanabi.’ Pien man, wun aye lawa botu keken ni wun aye lutino pa gin ma okello lanabi i tho. Dong upongii pim pa kwaro wunu.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Twoke, luk me twoke matek, nining un iromo wot woko ki kwer pa Gehena?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Eraco, nen, an acwalo botu lanen, jo ngeyo, ki lajwako coc; ci i gigi mo, un bi uguro ki ubakinyi; ci i gigi mo, un bi uwiro gi i sinagogi mewu, ki ubilubo gi i kabedo ki kabedo; pien remo me lacer weng ma ogolo i piny obino botu, cako ki remo pa lacer Abel, wut i remo pa Zekariya, wu Barakiya, ma un oguro i dyere ot me Lubanga ki kom me misango.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Adwong, awaco botu ni, gin magi weng bi lubo jo ma tye i kare man. Matayo 23:29-36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Thuol, ma gin kare pa nyithindo pa thuol, giketo bura botgi i coc man. I coc man bura pe piny bot laneno pa rwot nyako pa Sheba ki Nineve, ento piny bot remo pa Abel nyaka Zacharias. Kare angwen, mane gin thuol, giketo bura botgi ki laneno aryo ma aa ki gin matime i woko pa Israel pa chon, ki laneno aryo ma aa ki gin matime iye pa Israel pa chon. Luka chapta adek obedo agiki i nyutu angwen ikom thuol pa kare angwen ma me agiki, kede obedo kaka romo ki Matayo chapta adek. Nyutu angwen magi tito ni, i bura me agiki pa ot pa Lubanga, i kare angwen, dii acel bibi yaro karegi macalo nyithindo pa Satan, ento dii mukene bibi yaro karegi macalo nyithindo pa Lubanga. Rwom me temo ma cako loco dii aryo cako ka Lami ma cweyo yo pi Lami pa Lagam loro dwolne i thim.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

I Baibul ma lamal, nyinge pe obedo alama keken, ento gin lok me poropheti ma giyaro ki dwon matidi—kwe me aryo ma gikwero piny i wang kit me kare—ma yaro cwiny me lwak. Ka ki tero tyenyo me nying pa nyikwaro pa Adam dok ki Noa i nyig lok acel, omiyo lok ma rwate ki kit ma otime coni ma nyutu i coc me dul pa kwaro. Adam nyutu “dano,” ento Seth nyutu “ma kiketo ni.” Enosh nyutu “dano ma tye i bajo me tho,” ento Kenan nyutu “kec.” Ki “kwero pa Lubanga” (Mahalalel), Polo “obi pero piny” (Jared). Polo opero piny macalo “ma kicwero pi Lubanga onyo ma kicook lwete” (Enoch), ma owaco lok me yub ki wino pa iye, Methuselah (“ka otho, gibicwalo”). Tho ne onongo obedo agiki me luro piny pa Laro Maleng ma tye ki twero madit, ma kinyutu ne ki Lamech (pum) obedo ceke ki Methuselah, calo ka Kweyo me Otum ma i odii orwate ki malaika me aryo. Methuselah en aye malaika me aryo, ento Lamech en aye Kweyo me Otum ma i odii ma ogiko i poto pi pa Noa.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Ka kicweyo maber odoco, nyinge giyaro ni: "Dano kiketo iye bedo ma romo tho, obedo iye peko ki tho, pi adwogi me Adam macek; ento ki ogwede pa Lubanga, Kirisito oketo pire keken me obino i piny, oyaro rwom ki tho mamege i Musalaba, ma dong ocelo ki golo piny ma tye ki twero madwong pa Roho Maler."

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Nyinge apar man gicwako pire kene kwena pa Yesu Kristo, ka giporo lok me lobo ki cokki ki cweyo pa Lubanga nyo i Kot pa agiki, ma tyeko i Dwogo me aryo. Poko me cal man, ma ocip i nying-gi, rwate i Revelation. Genesis nyutu kit me yaro pa Alfa, kede Revelation 7 me 144,000 nyutu tyeko pa Omega i jo ma odong ma kigudone.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Nying Judah nyutu ni “paco,” Nying Reuben nyutu ni “nen, wod,” Nying Gad nyutu ni “ogwedhi maber/lim me lweny,” Nying Asher nyutu ni “yot cwinya/ogwedhi,” ki Nying Naphtali nyutu ni “rwate.” Nying Manasseh nyutu ni “ma meko woko i paro,” Nying Simeon nyutu ni “winyo,” Nying Levi nyutu ni “kacel/maco,” Nying Issachar nyutu ni “cok,” Nying Zebulun nyutu ni “dwong/bedo,” Nying Joseph nyutu ni “medo,” ki Nying Benjamin nyutu ni “wod me cing macek.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Gin ma roto Le me dul pa Yuda, gin nyithindo pa Lubanga, gibedo ki ber maber kun gicako wot i yore me pwodho me golo lweny ki Lubanga calo Yakobo otime. Kacel ki lweny man, richo gi pe giparo i kit me laryo ma bino ki winyo Leb pa Lubanga, ma dong oketo muko gi bot Kerisito i kube me cing. Cim gi obedo bedo ki mite ki Kerisito i kom Rwot pa En, gibedo i kabedo me polo, kun Lubanga tye ka tic kwede me medo Lobo pa En—kwayo lwak madit woko ki Babulon calo nyithindo pa tung me cam pa En.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Otino abicel pa Leah obedo Reuben, Judah, Simeon, Levi, Issachar ki Zebulun. Dako me tic pa en, Zilpah, ma nyinge nyutu ni ‘tut ma cwec maber,’ obedo ki otino aryo—Gad ki Asher. Otino aryo pa Rachel obedo Joseph ki Benjamin. Dako me tic pa Rachel, Bilhah, nyutu ni ‘koko onyo dworo,’ kede otino pa en obedo Dan ki Naphtali. Ki neno pa nabi, rekod me nyig kwo ma kany kelo yore mapol me yaro. Pe calo Alpha ki nyig kwo apar i Genesis chapta abich, Omega tye ki jo ma aa ki iye apar aryo, ki gin me poro ma pire keni. I 144,000, Dan pe ki nyutu, ki Manasseh oketo ne i kabedo pa lawi pa en, Ephraim.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Twer pa remo me Alfa pa Genesis rwate ki twer pa remo me Omega pa Revelation, pien Genesis nyutu tic pa Kirisito ma pa Lubanga i waro, kede Revelation nyutu jo ma, i tyeko me Omega pa lok me rweny me Alfa meno, gityeko maber kica ki lok me rweny ma kiketo piny i lok me rweny me Alfa.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Keto tic pa rek aryo man, pol kare, gitimo ne jo me yubu ngec pa Nyasaye, ento pe keken ki neno me kit me “rek ki rek.” Rek aryo i Genesis ki Revelation gimi lami aryo ma yubu ni Nyasaye waco i rwom me aryo. Leb acel obedo waci ma ki coyo i coc, ci rek me aryo ma i iye waci meno ki keto piny i rwom me cal. Jo me yubu ngec pa Nyasaye pol kare pe gikwanyo woko ki neno ma i wi piny pi kwena ma ki cwalo ki yore me gin ma nying nyutu i Genesis ki Revelation. Gicako gin ma gineno macalo gin manyen ma nyutu mapol pi ngec pa dano magi keken, ma ki nyuto ne ki twero mamegi ma gitero calo lamal me neno kit cal ma i iye gin ma nying nyutu. Pe gineno matwal kwena ma ki keto piny i lare apar aryo pa Ishmael. Pe gineno maber rek pa Yesu i Matthew ki Luke. Pe gineno rek pa rwodi abicel me agiki pa Juda, ki rek pa rwodi abicel me agiki pa Israel, onyo rek pa rwodi abicel me acaki pa Juda, onyo rek pa rwodi abicel me acaki pa Israel.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Ka an awaco ni pe gineno, atye ka nyutu ni ka i penyo Google ka tye lok me kwano ikom jiniolojii magi, lagam obedo “eee” pi Adam dok Noa i Genesis, ki “eee” pi 144,000. Ento gicako keto kit man i kom piero apar pa Abram i Genesis apar acel? Pe. Giketo jiniolojii pa Kain ki jiniolojii pa Set? Eee, ento orweny woko ki adwogi ma atir, macalo ni gitye i lok mukene. Dang, giyaro jiniolojii pa Kristo i Matayo ki Luka; ento, dok, gikal woko maloyo tutwal. Itye ka penyo ni, “Pingo en rwate?” Pien an atamo me miyo yilo ma lamal ikom rek pa jiniolojii me nabi magi, ki an awaco peke i acaki ni an atye ka temo me nyutu gitiyo pa piero angwen macalo simbol pa nabi pa Baibul. Yilo ma lamal ikom jiniolojii magi bi konyo i kit man; ento eno obedo gilal pa dano mo keken, ka oparo ni lok macokcok pa jami magi ma bi lubo kun, obedo gin weng ma tye me ngeyo ikom rek pa jiniolojii magi.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Ka dong pire ki rek pa kwaro me Adamu oo i Noa, i Buku me Genesisi chapta angwen ki abic, wan wanongo rek aryo me yore pa kwaro. Rek aryo eni gin pa lawi pa Kain ki pa lawi pa Set. Pe calo rek pa kwaro me Adamu oo i Noa ma oyaro lawi apar; rek pa Set ki pa Kain duto kicono lawi aboro. Poo maromo eni, onego kicwalo gi calo kare aryo me angwen. Set ki Kain gin alama me ayera; Kain oyaro jo ma i Isaia 28 ki 29, gicwako ayera me tho, ma onego kibalo woko i kare me kec ma opuk opuk. Gin jo ma giyiko otgi i rara. Ento jo ma giyiko i Kal, gicwako ayera me ngima, macalo kit ma kiyaro i 1 Pita, chapta aryo, calo jo ma gitemo ni Rwot ber, ki gin "dul ma kicoko." "Mapol" giyiko i rara, ento "matidi" keken ma kicoko.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Rek pa Kayin obedo gin ma pe ogola i wer madwong me nying, pien nying ginyutu dwong pa dano ma peke, ma kelo wot pe ki tung, ka Polo okobo gi. Ka gi weko tam ma kicoyo pigi, rek pa Kayin giporo Lubanga pe ada, ma gicamo iye twero pa dano ma cwiny-remo, ma kilalre ki yore me tic pa dano, ma oyubo kultura pa chuma; ma ber i neno, ento cwiny-lweny, ki pe tye ki twon. Lok ma ogiko eni obedo nyutu madit pa kwena ma nonge i kare aboro pa rek pa Kayin, ma kicano ki nying.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Rek pa Seth odwoko rek pa Cain ki kica. I peko pa dano ma kicimo bot jo dano, gin ma loro Nying Lubanga, gibiyubu peko me cwinye obed pak, ka polo obino piny. Ka giwoto i yoo ma tero i dwong ki geno ma atir, i kare me tem, nyaka dwol me 'hope' okelo kuc, ki pi me konyo woko. Lok ma agiki eni obedo goro me lok i rek aboro pa Seth ma oaa ki nyinggi.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Cik ma omiyo kikobo kicel abic adek i dul aryo me kicel angwen, kityeko keto piny i kare ma acel me lagam, ka lok me rwom pa kwer i Misri kityeko nyutu ni obedo higa 400, kacel ki ni higa 400 bino tyek i kicel ma angwen. Ka kigolo lok me lami pa Paulo kacel ki rwom me lagam ma Alpha, omiyo kare aryo me higa 215, ma i kare acel acel tye ki kicel angwen. Kicel abic adek i higa 430 nyutu kare aryo me higa 215. Kare ma acel kitye ki Farao maber ma ngene Yusufu. Higa 215 pire, obedo Farao manyen ma pe ngene Yusufu. Ci dul me kicel angwen ma aryo ocako.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Jeneresin aboro ma gityeko poko gi adwong i piriad aryo, kun piriad acel acel gityeko nyutu pire keken calo piriad me jeneresin angwen, konyo keto jeneresin aboro pa Kain ki pa Set i kit acel. Ka keto man kityeko time, jeneresin aboro pa Set rwate ki jeneresin aboro pa Kain. Kain riprezenti ngat mapol ma gicako cal pa nyama marac, ki Set riprezenti ngat manok ma gicako siilo pa Lubanga. Kain obedo lamal pa dano, ki Set obedo lamal pa dano ma okube ki Lubanga i wang me laloc pa Noa; ento dul pa Josef ki Mose tye i wang me laloc pa Abram.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Ento i chapta apar acel, yore pa kaka pa jo ma kiyer, kiconyo kwede nying apar, cako ki Sem dok otum i Abram. Chapta apar acel obedo lok me tur me Babel; ento bende en obedo yore pa kaka pa jo ma kiyer, ma kiconyo ne ki Abraham. Chapta apar acel kelo bot wa jo ma kiyer, ma gin bino donyo i gonyo me adek ki Lubanga. Kare adek, ma agiki, obedo sadaka pa Isak i chapta abicel aryo. Chapta “apar acel” obedo cako me “Alfa,” ki chapta “abicel aryo” obedo giko me “Omega.” Geno ma mite pi winyo dwon pa Lubanga i loki pa nying pe dichol ki geno ma mite pi winyo dwon pa En i pido me namba pa Lok pa En. Kit ma twero keto i tic me yore pa kaka, ma pe gicwalo gi jo me pwony lok pa Lubanga, en yore pa kaka pa Ismael, cal pa Islam.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Gin eni aye nyinge pa nyith pa Ishmael, kunge nyinge gi, ki kit me yubgi: lati me acel pa Ishmael, Nebajoth; kede Kedar, kede Adbeel, kede Mibsam, kede Mishma, kede Dumah, kede Massa, kede Hadar, kede Tema, kede Jetur, kede Naphish, kede Kedemah. Gin eni nyith pa Ishmael, kede gin eni nyinge gi, kunge pacogi, kede kunge bomagi; larwodi apar aryo ki kit me ogendegi. Genesis 25:13-16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Ka kicako keto nyutu pa nying aboro ariyo man i tam acel, kitamo calo, "Ki poropheti, lutino pa Ismael gin jo ma gicwalo opor, ma gitye ki twac macol, ma gene tutwal calo jo me lweny; ento i histori ki i poropheti gicoyo cwiny i dwe August 11, 1840, ki lacen i dwe September 11, 2001. I gin mukato me Baibul, gimiye gi nying ni 'Lutino pa tung otien.' Gin ocako i Arabia, kany ma spice ma oyoto maber ma ki tiyo kwede i tic me gang maler pa Ebrani kitye kany. Lok me 'assassins' otyeko aa ki i histori pa Islam, kede tito tho ma kikelo i pida. I cawa me Crusades, Islam ocingo, ocem, kede okwato Europe me Katolik; ento goyo-gi piny ma otyeko bedo lacen ocimo bino pa 'refreshing' me 1840 ki dok i 1844, kede ki aa ki 9/11 ki dok i bal madwong me 'Sunday law.' Nyutu pa nying aboro ariyo pa lutino pa Ismael weng gityeko yaro i tam ma otyeko waco con ki coc madwong."

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Nyinge apar aryo i rek pa Ismael gitye macalo apar adek, ka iromo medo iye Ismael. Apar adek obedo namba me “balo twero,” ma en aye ma Hagar otimo, ma omiyo Abraham oweko ni kikweyo Hagar ki Ismael woko. Paulo tiyo ki otum meno me yaro kweyo woko pa Israel me con, ka gin jo me yubu pa Lubanga, i kare acel keken ma En tye ka timo yubu ki lyena mamege ma Kricitiani.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Pien ki coyo ni, Abraham obedo ki wodi aryo; acel pa dako lapok tic, acel pa dako ma twolo. Ento en ma obedo pa dako lapok tic, onywol calo ringo; to en pa dako ma twolo, onywol ki lagam. Gin magi obedo cal; pien magi aye kica aryo: acel aa ki got Sinai, ma cako i lapok tic, en aye Agar. Pien Agar man en aye got Sinai i Arabiya, ka rwate ki Yerusalemu ma dong tye kombedi, ma tye i lapok tic ki nyithine. Ento Yerusalemu ma i tung malo tye twolo, ma en aye min wa weng. Pien ki coyo ni, Ikeer, in ma pe inywolo; yabu kede loro matek, in ma pe itemo cako: pien dako ma peke tye ki nyithin mapol loyo dako ma tye ki laco. Kombedi wa, owadwa, calo Isaka, wa aye nyithin me lagam. Ento calo con, en ma onywol ki ringo oyubo en ma onywol ki Lamo; kamano bene tye kombedi. Neke, gin ma ki coyo waco nining? Iywe woko dako lapok tic ki wode; pien wode pa dako lapok tic pe bi bedo kicom kede wode pa dako ma twolo. En aye kamano, owadwa, pe wa nyithin pa dako lapok tic, ento pa dako ma twolo. Galatia 4:22-31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Ishmael obedo alama me Islam, ki Hagar, min Ishmael, obedo alama me kanisa me lacam me tho. Isaac obedo alama me Kirisitiya, ki Sarah obedo alama me kanisa me lacam me kwo. En aye omiyo Ishmael onongo tye ki wod apar aryo, pien apar aryo obedo alama me jo me lacam pa Lubanga, ki Islam obedo goba pa jo me lacam pa Lubanga.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Tye rek me kwaro aryo pa Kirisito i Buk me Lok me Ber. Acel i Matayo, ki mukene i Luka.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Yakobo onywolo Yusufu, laco pa Maria; ma i iye onywolo Yesu, ma kilwongo ni Kirisito. Omiyo weng yore me nywol ki Aburahamu dok i Dawudi obedo apar angwen; ki Dawudi dok i lawoko gi woko i Babulon obedo apar angwen; ki lawoko gi woko i Babulon dok i Kirisito obedo apar angwen. Ka dong, nywol pa Yesu Kirisito obedo kamano: Ka minie Maria kiketo ne bot Yusufu, pud pe gubedo kacel, gineno ni tye ki nyathi i iye ki Roho Maleng.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Liny me nywalo pa Matayo nyutu kare adek ma rwate, acel acel 14, ma kityeko timo kare acel me 42. Kristo obedo Omega i kit pa gin mukato me laloc, i kom Mose ma obedo Alfa i kit pa gin mukato me laloc. Mose owaco lok pa nabi ni Kristo bino “macalo kene.” Kwo pa Mose, ma romo 120, otye ki kare adek, acel acel 40. Kare acel acel me 40 i kwo pa Mose, ka kiketo rek i rek, otum i Kadesh, cal me 1863 ki cik me Nino. Kare adek pa Kristo otum kwede: Dawid; lwak i Babilon; ki Kristo moko kare pa laloc ki remo pa En i kros. Dawid tye cal me yweyo malo Dul pa Lubanga ma oyabo i kare me cik me Nino, ki rek me aryo nyutu nyiri ma pe gi wii me gicako kobo gi i Babilon, i kare me cik me Nino. Kare me adek otum i kros, ma dok cen calo cik me Nino, kama Kristo moko kare pa laloc pa Aburahamu ki 144,000, ki laloc pa Nuhu ki lwak madwong'.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Gin ma romo ngeyo ka rek aryo magi kiketo ikom pire-gi obedo lamal. Mwaka 120 pa Mose okube kwede mwaka 120 pa Nuhu, kede kine 42 pa Kristo okube kwede Antikristo matelo pi dwe me alama 42 i kare me cik me Sande.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Ci Rwot owaco ni, “Roho na pe obi med lwenyo ki dano matwal, pien bene obedo ring; ento nino pa en obi bedo higa mia acel ki piero aryo.” Genesis 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Kare ki rek me nywal ma Matayo ocoyo, ma miyo piri tek i lagam pa Ibraham, rek me nywal pa Kricito, macalo Luka ocoyo, dogo i tyen nyo i cweyo, kono miyo piri tek i lagam me ngima ma Adam okobo i Eden. Rek me nywal pa Luka cako ki Yesu, kede dogo i tyen i rek me nywal pa En nyo i bot Adam, ma ki nyuto ni obedo wod pa Lubanga. Rek eni ogiko ki Adam me aryo ma opong ducu, kede ocako ki Adam me acel ma opong ducu. Ki bot Adam me acel nyo i bot Adam me aryo, ki tero ne calo jeneresyon 77.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Rek me kwo ma tye i Buk pa Lubanga nyutu yoo me ada. Wa otyeko nyutu gin mapol ma loyo atata jo ma mite pi nyutu ada me keto ne. Rek me kwo mamegi tye ki dwon pa gin ma otime con, kede dwon pa lok me pango anyim, kede tye ki dwon pa Palmoni, Opimo ma lamal pa imara, pien imara me rwom ma kityeko keto iyie rek mamegi miyo dwon aryo. Dwon aryo meno kiwinyo kwede dwon me adek, dwon pa Lami Lok ma lamal, ma ocweyo gin weng kede otwero rwako gi weng, kumi kwede nying pa jo, kabedo, ki gin.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Ka John oketo wang cen me neno dwog ma tye i tung cen pa en, en obedo calo dwog pa pi mapol; ka Daniel oneno neno acel adaki, dwog pa En obedo calo dwog pa lwak madwong. Lok ma i piny pa Cik pa Lubanga, ki nying ma nonge kwede i lok, kacel ki namba ma i iyie lok, gin dwog adek i kite me lok acel. Ka i kelo rek ma tye ki dwog adek, i keto i wii rek ma rwate kwede, dwog adek dok bedo dwog mapol.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 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. Revelation 19:5, 6.

> Dwon obino ki i kom me rwot, owaco ni, Paki Lubanga wa, laticne weng, ki gin ma woro iye, matin ki madit. Ci awinyo dwon macalo pa dano mapol madit, ki macalo dwon pa pi mapol, ki macalo dwon pa dundu ma tek, waco ni, Alleluia: pien Rwot Lubanga ma tye ki tek weng obedo rwot. Revelation 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Rek mogo ma matut loyo nonge i rwodi pa Isirael. Rwodi abicel aryo me acaki pa Isirael ma i tung maloyo, gigiko kwede Ahab, Jezebel ki Elijah; ma nyutu “cik pa Sande.” Rek pa rwodi abicel aryo me agiki pa dul ma i tung maloyo, cako ki “cik pa Sande” dok otyeko i giko me temo pa dano, ka Mikael ocung i Daniel apar aryo. Rwodi abicel aryo me acaki pa Yuda nyutu lok me gin ma otime ki “cik pa Sande” dok i kare ma Mikael ocung, kede rwodi abicel aryo me agiki nyutu lok me gin ma kelo bot “cik pa Sande.” Rek aryo magi, ka acel ka acel, tye ki lok me Alfa ki lok me Omega. Lok me Alfa obedo kare me 9/11 dok i “cik pa Sande”, ki lok me Omega obedo “cik pa Sande” dok i giko me temo pa dano. Rwodi abicel aryo me acaki pa Isirael rwate kwede rwodi abicel aryo me agiki pa Yuda; ki rwodi abicel aryo me agiki pa Isirael rwate kwede rwodi abicel aryo me acaki pa Yuda.

We will continue in the next article.

Wa bi medo i coc ma anyim.

> “Be Steadfast Unto the End

> Bed rwate nyaka giko

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> [Lagam pa Yohana 1:1, 2, okwano.] Bibiliya weng obedo lagam; pien lagam weng ma pi dano bino kun yoo pa Kirisito, ki weng gicung i iye. Lubanga owuoyo bot wa kun Wotone, ma wa en pa iye kun ocweyo wa, kede kun okwaro wa. Kirisito obino bot Yohana, ma kityeko cwalo iye i dire Patmos, me omiyone ada pi nino me agiki man, me onyutone gin ma myero otime kare macokcoki. Yesu Kirisito obedo ogwoko madit me lagam pa Lubanga. En kun iye ma wa nonge ngec me gin ma wa myero wayenyo i nino me agiki pa gin ma tye ka time i piny man. Lubanga omiyo Kirisito lagam man, Kirisito dok omiyo keken bot Yohana.

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> Yohana, apwony ma ohero maber, en ma kiyero me nongo nyutu man. En onongo obedo ngat ma con cente ma ogik i jopwony ma kiyero mokwongo. I kare me Cik Manyen, kicwero ne calo kit ma kicwero Nabi Daniel i kare me Cik Macon.

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> Lok ma myero kinyute bot John onongo obedo madwong tutwal ni Krisito oaa ki polo me miyo en i laticne, kun okwaco ne ni me ocero en bot kerekegi. Lok man myero obed gin ma wa kwano kwede ki pore kede ki kwayo bot Lubanga; pien wa bedo i cawa ma dano ma pe tye i tung me pwony pa Laro Maleng bi kelo lok me tam mape atir. Dano magi otyeko bedo i kabedo madongo, kede gi tye ki tami ma cwinygi tingo madongo me gityeko timo. Gicemo medo dwong pa gi, kede gitemo loko woko kit me nyuto jami weng. Lubanga omiyo wa tami ma pire tek me gwoko wa ki bot jo macalo magi. Okwero John me co i buk gin ma myero bi time i kare me agiki me lok pa piny man.

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> Ka kare ocito woko, Lubanga ocwalo i lwak joluwo pa ne ma tye gi geno matek cik ma wel matek me atir ma kombedi. Cik man pe gicwalo bot jo ma onongo pe gitye ki buto i waco loka pa malaika me acel ki me aryo. Gicwalo gi bot jotic ma onongo gitye ki buto i tic pa Lubanga ki acaki.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> Jogi ma okato ki ngolo magi myero gibed dit calo kidi i bot yore me kit ma ose yubo wa me bedo Seventh-day Adventists. Myero gibed lutic ka weng ki Lubanga, gicobo lagam, ka giketo cing i cik bot jopwonya pa-ene. Jogi ma otiyo rwate i cako tic wa i but adwogi pa Buk pa Lubanga, jogi ma ngeyo cal me yo ma otyeko nyutu yo atir, myero giciki calo lutic ma welgi madit loyo. Gibedo twero waco ki ngolo me cwinygi keken ikom adwogi ma kimiyo gi me gwoko. Jogi eni pe myero giywee dwogo yiegi i pe-yie; pe myero giywee ki kwanyo woko bendera pa malaika adek i cingegi. Myero gigwoko cako me genogi dite okoo ne i agiki.

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> Rwot owaco ni ka wa donyo i tic me agiki, lok pa kare mukato myero gicobo dok. Adwogi weng ma omii wa pi kare me agiki man myero kiwaco i bot lobo weng. Larwate weng ma ocweyo myero kimedo teko. Kombedi pe watwero wot woko ki bur ma Lubanga ocweyo. Kombedi pe watwero donyo i dul manyen mo; pien mano obedo dwoko woko ki adwogi.

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> Tic pa lamedo pa misonari myero olimo ki oyweyo woko ki gin weng ma twero piny geno pa jogeno i ngolo me kare mukato pa dano pa Lubanga. Eden, Eden ma ber ber, kityeko tero piny ki kelo richo. Kombedi, myero wapoyo dok ngolo pa joma ma otimo but i keto tic wa i acakki.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> Kare ki kare wan okwano ngec pa tho pa dano maduong me i piny. Karegi obino pe ki ngec, macalo i kare acel. Mapol, ma gimenyo ni gitye ki rwom maber, githo inyim cam madwong, onyo inyim ka gicako paro me kic me yilo gi malo. Lok ocako wot ni, “O rwate ki lamal pa ne; we ne keken.” Man nyutu ni Rwot dong pe gwoko ne ki peko. Tho ma pe ki ngec obino, ento adwogi pa tici me kwo ne en ngo? Kwo ne obedo lewic. Yat oboto, pien twero ma ogwoko ne, weko ne bot cweyo pa lamal.

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> Lacoo ki Dakoo tye ka yubu tutwal pi gin mo me miyo cwinya gi mir. Gicero cwinya gi me nono, ki Lubanga kwanyo woko kica mabor pa Iye. Gi dong tye keken i yero gi kene.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> Tye jo mogo ma, ikare ma gi yaro ni gi tye kigeno adiera me kare kombedi, gipoto woko genogi, kede pe gi mito ceto i can. Ngo ma kombedi obino weko woko yore me cwiny-pire-kene me piny? Ngo ma kombedi obino temo ngeyo wel me cwiny? Ngo ma bi ber i dano, ka omako piny weng, ento ocayo cwiny pa en? Onyo ngo ma dano bi miyo me kobo cwiny pa en? Itye ki lapur kacel ki agwong pi mapwot me kwo ki pi me kony? I ngeyo wel me cwinye pa jo ma Kirisito otho pi gi? Jo ma gi yaro ni gin Kirisitiani, gibedo ka timo kit macalo yaro genogi? Gin tye ka ngeyo wel me cwiny? Gitemo yweyo cwinyegi kun winyo adiera? Manuscript Releases, volumu 20, pot 150, 151.

Back to Articles