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# The Revelation of Jesus Christ - Number Four

Nyutu pa Yesu Kiristo - Namba Angwen

Isaiah Forty

Aisaia 40

Author

Jeff Pippenger

Published

October 23, 2023

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The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Lok me Nyutu pa Yesu Kiristo ma tye ka yabo woko tye ki nyutu pa lok me Leb Ibrani ma gindwoko ne calo 'truth', ma, ikin jami mukene, nyutu kit pa Kiristo calo Alfa ki Omega. Lok me ni cako pa gin nyutu giko pa gin, obedo cuk ma ocwal i Bibil weng, kede kit pa Kiristo orweny i Bibil, pien En obedo Lok. Alfa ki Omega obedo paca me kit pa Kiristo ma en keken onyutu, macalo laloc ni En obedo Lubanga.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Guro 40 me Buk me Isaya nyuto acaki pa lok me poroc ma mede nyaka agiki me Buk me Isaya i guro 66. Obedo cako ki nyutu Jalonyo Cwinya ma kicwalo, ma Kiristo ogamo bot latici ni obino yubo-gi cwinya pi wogo ne woko ki botgi; ento bino pa Jalonyo Cwinya romo opong maleng, calo lok me poroc weng, i nino me agiki. Nyutu ma Isaya ki Yesu omiyo ikom bino pa Jalonyo Cwinya nyuto bot goyo cwinya piny me lunyodo me 144,000, ma otime i dwe me July 18, 2020.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

> Ento, an awaco botu atir; obedo maber pi wun ni an awoto: pien ka pe awoto, Lami-Kony pe obi bino botu; ento ka awoto, abi cwalo ne botu. Ka obino, obi miyo piny ngec ikom richo, ki ikom bedo kare, ki ikom woko lit. Yohana 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Lok "richo, bedo ma kare, ki yabo" aye gin ma Ladwogo cwiny bi tic kwede me "yiko" lobo. Lok ma gicoko calo "yiko" rwate ki piri me "miyo geno". Gin adek man—"richo, bedo ma kare, ki yabo"—ginyutu lok me Hebru ma gicoko calo "truth". Lok no kicweyo ne ki cal me alifabeti me Hebru ma acel, ma apar adek, ki ma agiki; ki lok no bene nyutu ni Lacweyo gin weng obedo ma acel ki ma agiki, Alfa ki Omega. Ka Ladwogo cwiny obino bot 144,000 ma kiceg cwinygi, obimiyo gi geno, ki lacen obimiyo lobo geno ni Lubanga obedo Alfa ki Omega.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Mi kuc, mi kuc bot jo pa an, Lubanga mamegi owaco ni. Waci bot Jerusalem ki leb me miyo kuc i cwiny, kwoo bot ne ni lweny pa ne ogiko, ni richo pa ne kijuko kica; pien ki cing pa Rwot otyeko nongo me aryo pi richo weng pa ne. Dwon pa ngat ma kwoo i cawa, “Yubu yo pa Rwot; tim i cawa yo ma otong pi Lubanga wa.” Bur weng bi malo, kede got weng bi doko piny; yo ma orwong bi doko otong, kede kabedo ma tek bi doko obut. Ki dwong pa Rwot bi nyuto, kede ring weng bi neno en kacel; pien Rwot owaco ne. Yesaya 40:1-5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Lok man tye ka nyuto tic pa lami Elijah ma agiki, ma onongo kinyutu ne ki William Miller; William Miller onongo kinyutu ne ki Yohana Lami me Bapita; Yohana onongo kinyutu ne ki Elijah; kede Malaki onongo onyuto ni lami eni obedo lami ma yubu yo pi lami me rwom. I kit pa Elijah ma agiki, ka Rwot cwalo Lacobo me medo teko pa gin ma ki yubu woko cwinygi kede gubedo ka kito Rwot i kare me kito, “dugu pa Rwot bineny, ki ring weng bigeneno ne kacel.” “Dugu” pa Rwot obedo kit pa En, kede Nyutu pa Yesu Kiristo obedo yabo woko but acel me kit pa En ma ginyutu ne calo Alfa ki Omega. Inyom cako me lok abicel me acaki, “dwon pa ngat ma riyo i gungu” openo bot Lubanga: “Ami riyo ngo?”

> The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

> Dwon owaco, “Goy dwon.” En owaco, “An agoy dwon ngo?” Ring’o weng obedo macalo lum, ki ber pa iye weng obedo macalo matut pa poto. Lum oyuno, matut oboko; pien Pum pa Rwot ogoyo iye; adada jo weng obedo lum. Lum oyuno, matut oboko; ento Lok pa Lubanga wa obed otung nyaka kare. Isaia 40:6-8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Kwena me kit pa Kristo, ma kicoyo calo Alfa ki Omega, kiketo i kit me cal pa Islam. I Ezekiel 37, lago pa jo ma otho ma i baca, con gicweyo i cente, ci dong ki kwena pa nabii me yamo angwen omiyo gi kwo.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Malaika tye ka mako yamo angwen; yamo magi ki nyutu calo faras ma tye ki mirima, ma tye ka temo me loke pire kene ki woto ki dwiro i wi piny weng, kelo balo ki tho i yo ne.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “តើយើងនឹងដេកលក់នៅលើគែមនៃពិភពអស់កល្បជានិច្ចនោះឬ? តើយើងនឹងស្ពឹកស្រពន់ ត្រជាក់ និងស្លាប់ឬ? ឱ សូមឲ្យនៅក្នុងពួកជំនុំរបស់យើងមានព្រះវិញ្ញាណ និងដង្ហើមរបស់ព្រះ ដែលបានផ្លុំចូលទៅក្នុងរាស្ត្ររបស់ទ្រង់ ដើម្បីឲ្យពួកគេអាចឈរឡើងលើជើងរបស់ខ្លួន ហើយរស់។ យើងត្រូវការមើលឃើញថា ផ្លូវនោះចង្អៀត ហើយទ្វារនោះតូចចង្អៀត។ ប៉ុន្តែ ខណៈដែលយើងឆ្លងកាត់ទ្វារតូចចង្អៀតនោះ ភាពទូលាយរបស់វាគ្មានព្រំដែនឡើយ។” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Faras ma kica me poropheti pa Bibil obedo Islam. Faras ma kica ki kanelo ne, pi pe otim tic me poto, calo kit ma malaika angwen tye kanyo yamo angwen i Ngec pa Yohana, dul abiro. Yamo koni ki kanelo nyaka kiketo muhuri bot 144,000.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Ka gin magi otyeko, aneno malaika angʼwen ma gicungo i tung angʼwen me piny, gikwako yamo angʼwen me piny, me yamo pe oywe i piny, pe i poc, pe i yat mo keken. Kede aneno malaika mukene ma ocako aa ki tung me obur chieng, tye ki lacim pa Lubanga matye ngima; oyaro ki dwon madit bot malaika angʼwen, gi ma kimiyo gi twero me balo piny ki poc, waco ni, “Pe ubalo piny, pe poc, pe yati, nyaka wa kiketo lacim i wang wicgi pa lutic pa Lubanga wa.” Revelation 7:1-3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Gwoko cing yamo angwen nyutu gwoko cing me Islam, nyaka kityeko keto lacim bot jo pa Lubanga. Islam ki nyutu i Buk me Yaro calo adek me agiki me opuk aboro, bende calo apire adek.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ci aneno ka awinyo malaika mo ma aero i tung polo, kun owaco ki dwon madwong: Peko, peko, peko, bot jo ma bedo i piny, pi dwon luru mapat pa malaika adek ma pud pe gigoyo luru! Yabo 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Bang kelo ngec ikom trompit adek me woe, Yohana yaro kit me Islam i chapta 9. I ves 4 me chapta 9, omiyo cik bot Islam, ma otyeko i lok me mukato pa Abubekr, ladit ma acel i tung Mohammed.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Kigicweyo cik botgi ni pe gibal yub me piny, onyo gin mo ma tye olwici, onyo yath; ento keken dano ma pe tye ki kite pa Lubanga i wii-gi. Revelation 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith onyutu kube pa Abubekr ki nyir lok ma angwen.

> “After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

> Bang otho pa Mohammed, i mwaka 632 A.D., Abubekr omako cing; en, kadong otyeko keto maber twero ne kede gamente ne, ocwalo baruwa bot kabile me Arabu weng, ma ki iye giyweyo tutwal ma eni:

> “‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

> ‘Ka wunu i lweny pa Lubanga, tim wunu calo dichuo, gi cwiny tek, pe i dwogo i tungu; ento pe weko coyo wunu obedo macuk ki remo pa mon ki otino. Pe ibalo yat palama, onyo iloro pur me kal mo keken. Pe igoyo piny yat me cim, onyo itimo marac i dyang; keken gin ma ikayo pi chamo. Ka iketo kica mo keken onyo jami mo, bed i iye, ki ingolo lok mamegi. Ka uwot, ubineno dano me dini mukene ma gubedo gipeke iye i monasteri, ki gu ciko pire gi me timo tic pa Lubanga ka kamano; wekgi keken, pe utyeko kwogi, pe ubalo monasteri gi. Era ubineno kit dano mapat ma gi piny i sinagogu pa Setana, ma tung wii gi otwii; tim ada ni ilaro wi gi, ki pe utegi kwo nyaka gi dwoko obed Mohammedani onyo giket cente pa rwot.’ Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith mede anyim omio nying dyere aryo pa jo; jo-lweny me Islam ma Abubekr ocwalo me cako lweny ki Rome myero orwayo gi. Dyere acel omiyo nying jo monki pa Katoliki, ma gitimo lamo i Sande; dyere aryo obedo jo ma gitimo lamo i ceng’ me abicel. Islam myero kelo lweny bot jo malamo Ceng’ keken. Ma tek loyo i tami wa, obedo ni jo—bedo ka jo me gwoko Sande onyo jo me gwoko Sabat—kicako yero gi ki cal calo olum, gin ma kweru, ki yath. Yamo angwen i but abicel kigengo, pe gupuko i wi olum, nyo i kare ma jo me gwoko Sabat kityeko keti gi wil.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Laco pa dul pa 144,000 openyo Lubanga, “Akwaco ngo?” Kimino ni lok ma onongo myero obedo ni Lok pa Lubanga obedo pi kare ducu; ki lok en myero kiyero i kit pa yamo ma ogoyo i olal. Ka Lami kicwalo bot 144,000 ma cwiny gi opiny pi porofesi pa Islam ma opoto, ci lacen gi neno ni tye i kare me kuro i kowe pa nyako maleng apar, ci Lami kimino gi ni lok ma myero gi cweyo en lok pa tic me Islam i porofesi pa Biblia. Kabino pa Lami, i gin pa kare me kuro, omiyo gi ocung.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> En owaco bot an ni, “Wod Dano, bed i twii, abiwaco bot in.” Roho odonyo iyie an ka owaco bot an, omiyo an obed i twii, omiyo an awinyo en ma owaco bot an. Ezekiel 2:1, 2.

They stand when they are resurrected.

Gin cungo ka gidwogo i kwo.

> And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

> Jo ki kac ki leb ki gweng bineno ringgi gi ma otho pi nino 3½, ki pe gibalo ni ringgi gi kikete i kume. Gin ma bedo i piny gibi moro pi gi, ki gibi leyo, ki gibi cwalo kica bot botgi; pien lan aryo man gugoyo peko bot jo ma bedo i piny. I cok me nino 3½ Roho me ngolo ma oaa ki bot Lubanga odonyo i gi, ki gi ocungo i cinggi; ki luoro madwong ocopo i gin ma nenogi. Nyutu pa Yohana 11:9-11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Ezekiel bene onyuut dul aryo me bedo ka tung, ci dong yubo malo calo bendera, i chapta 37. Dul me mukwongo pa Ezekiel, kobo weng gin me ringo pa okok ma otho ma opwot ma tye i kwer me cwiny opoto. Dul me aryo pa Ezekiel, obedo kwena me yamo angwen; en aye kwena me gudo; en aye kwena pa Islam.

> And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

> En owaco bot an ni, “Wod dano, cing magi romo bedo ki ngima?” An adwoko ni, “Aii, Rwot Lubanga, in keken i ngeyo.” Dok owaco bot an ni, “Nyutu i wi cing magi, ki waci botgi ni, ‘Cing ma otur, winyu lok pa Rwot.’ Man obedo lok pa Rwot Lubanga bot cing magi: ‘Nen, abi miyo pum odonyo iyiu, kun bin bedo ki ngima; abi keto yok iyiu, abi medo ring’o iyiu, abi yeko iyiu ki dir, ki abi miyo pum iyiu, kun bin bedo ki ngima; ci bin ngeyo ni an Rwot.’” Ento an anyutu calo ma ogamo an; ka anyutu, dwol obedo, ci nen poyo, ci cing otwere kacel, cing bot cing pa en. Ka an aneno, nen, yok ki ring’o obedo iyi gi, ci dir oyeko gi i wi; ento pum pe tye iyi gi. Dong owaco bot an ni, “Nyutu bot yamo, nyutu, Wod dano, ki waci bot yamo ni, ‘Man obedo lok pa Rwot Lubanga: Bii ki i yamo angwen, i pum, ki pum i wi gi ma kijuko, wek gubed ki ngima.’” Ento an anyutu calo ma ogamo an, ci pum odonyo iyi gi, ci gubedo ki ngima, ci gicungo i cokgi, lweny madit tutwal. Ezekiel 37:3-10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

I but pa buk Ishaia ma wa tye ka paro kombedi, ka Ladwogo Cwiny obino, gichung i tiendgi; eka gikel malo i got madit macalo bendera, eka gi cobo ‘Lok Maber’ ma en Kot me Agiki, Lok pa Malaika ma Adek.

> O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

> I Siyon, in miyo lok maber, citi i got ma malo; I Yerusalem, in miyo lok maber, yeyo dwon mami ki teko; yeyi, pe i woro; waci bot gweng me Yuda ni, Nen Lubanga mamegi! Nen, Rwot Lubanga obi bino ki lwete ma tek, cing pa iye obitelo pi iye: nen, poc pa iye tye ki iye, kede tic pa iye tye i anyim pa iye. Obicwe kwer pa iye calo lalingo; obigabo otino me odwong ki cing pa iye, ka owoto gi i cwer pa iye, kede obidiyo yot gin ma tye ki keto. Ngo ma opimo pi i pal me lwete, kede opimo langi ki leng me lwete, kede okano ngoye me piny i pim, kede opimo got ki pegi, kede tung ki lagar? Ngo ma oyero Roho pa Rwot, onyo ma obedo lami-tam pa iye omiyone ngec? Ki ng’a ma owuro pamo, ki ngo ma omi yone, ka omiyone i yo me yubu, ka omiyone ngec, ka onenone yo me ngwec? Nen, jo me piny weng obedo calo pece me kam, kede gicweyo calo ngoye matino me pegi; nen, oketo malo piny ma i pi calo gin matino tutwal. Lebanon pe rwate pi miyo mac, kien pa iye pe rwate pi lam me mac. Jo me piny weng i anyim pa iye obedo calo peke; kede gicweyo bot iye calo peke maloyo peke, kede kabedo pe gin. Isaiah 40:9-17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Jogi ma otyeko aa ki i koma gi, kiketo jogi malo calo bendera; onyo, macalo ka Isaya nyuto, kicwalo jogi i "got ma malo". Got ma malo en bendera, ki en nyutu jo ma gicuro Rwot, i cawa me kuro ma ocako ki poto geno ma acel pa July 18, 2020.

> One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

> Alup acel bipolo i ciko pa acel; i ciko pa abic binu ceto; nyaka binu odong macalo cal ma iwii got, ka cal me lweny ma i tung got. En aye Rwot bi kuro, me obedo ki kica bot wunu; en aye obedo malo, me oyaro bot wunu; pien Rwot en Lubanga me kwer; Ogwede weng gin ma gicuro bot en. Aisaia 30:17–18.

In Revelation eleven the ensign is taken to heaven.

I Revelation 11, bendera ki kelo i polo.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

> Ci gi winyo dwon madit ki i polo ma owaco botgi ni, “Bi i tung kany.” Ci gipomo i polo i lacer; ci jo ma okwero gi oneno gi. Ci i cawa acel acel bene ne obedo yaro me piny madit, ci kar me apar pa bur oboro; ci i yaro me piny ne ginego dano alufu abiro; ci gin ma odong obedo ki lworo madit, ci gimiyo yabo bot Lubanga me polo. Fweny 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Apokarifa apar acel nyutu ni lami aryo gikweyo gi malo i polo, i cawa acel keken ki lobo okok. Lobo okok ma ki tyeko pire tek kwede Revoluson pa Faransa i kit ma con, nyutu loro woko United States i cik me Sande. Eka cal kikweyo malo i cik me Sande, ci cal kono pongo 'Lok Maber' bot lobo weng.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Wun weng, jo mabedo i lobo, kede jo mabedo i piny, un nen ka oketo cal malo i got; ka obuwo tarumbeta, un winyo. Yesaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Bendera bino nyutu ‘lok maber’ ka ‘tarumbeta’ kigoyo. Lok me tarumbeta ma agiki i buk me Apokalipsi en tarumbeta ma namba 7, ma en peko ma adek, ma en Islam. Yesaya, Yohana ki Ezekieli waco ikom cawa me agiki, ki pe i kare mo keken gi rwenyo kwede ceke.

The seal of God is placed upon God’s people at the Sunday law.

Kido pa Lubanga giketo i wi jo pa Lubanga ikare me cik me Sande.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> Pe dano acel i wa bi nongo cim pa Lubanga kun kit pa wa tye ki cok onyo lupur mo keken i iye. En tye i wa me yubu bal i kit pa wa, me puro ot pa cwinya ki kojo weng. Eka kot me agiki bi poto i wi wa macalo ka kot me acaki opoto i wi latic pa Yesu i Nino me Pentekost...

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

> Itimo ngo, lunywal, i tic madit me yubo? Gin ma gitye ka bolo kacel ki lobo, gitye ka rwate kit pa lobo, ka gitye ka yubo pi alama pa lim marac. Gin ma pe geno iyegi kene, ma ginyuto piny i wang Lubanga, ka gi kwero cwinyegi ki winyo adwogi—gin eni gitye ka rwate kit pa polo, ka gitye ka yubo pi cani pa Lubanga ma bi kete i wii gi. Ka cik obiye woko, ki cani okete, kitgi bi dong maleng weng, mape ki bugu, pi kare matwal. Testimonies, volume 5, 214-216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Kadi obedo ni cik kiweko atir i cik me Sande, ento gin ma bino nongo kidok me Lubanga myero bedo ki kit pa gin ma kiweko maber pi kidok, pud cik me Sande pe obino, pien cik me Sande obedo peko madit ma peko weng ma tye i lok me Lubanga tero anyim iye. En aye “peko madit”, onyo “wuoyo madwong i wii odiro”, i nyig lok me nyiri maleng apar.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> Kit pa ngat nyutu ki peko. Kare dwon ma pire tek oyaro i otum, “Wuneno, lano me nywako obino; wut woko dok keno kwede,” dako ma pe onywako ma nino gi owoto ki nino megi, ki oneno ngat ma otyeko yubu pi gin man. Gin aryo gipongo gi kare ma pe gineno, ento acel otyeko yubu pi peko me riyo; ento acel mapat ononge pe ki yubu. Kit pa ngat nyutu ki lok me kwo. Peko me riyo gicwalo woko rwom madwong me kit pa ngat. Piny marac mo ma ocake pe gineno, onyo tho i ot, onyo peko madwong, tubur mo ma pe gineno onyo peko me cwinya ma matek, gin mo ma kelo cwinya wang ki wang ki tho, gene bi cwalo woko gin ma adier ma tye i iye me kit pa ngat. Binyutu ni tye onyo pe tye yie madier i kwedo ma Lok pa Lubanga owaco. Binyutu ni cwinya tye ka jweyo ki kica, ni mo tye i kongo ki lamac.

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> Kare me temo bino bot dano weng. Wa timo nining ka wa tye i atemo ki atir pa Lubanga? Mac i lampu wa ocuc? onyo wa pud wagwoko gi ka yaro? Wa tye te pi pire tek mo keken kun kube wa ki En ma opong ki kica ki ada? Nyako abic ma pe ocoyo ma tye ki ngec pe gubed me cwalo kitgi bot nyako abic ma pe ocoyo ma pe tye ki ngec. Kit pa ngat myero kiketo ki wa kacel kacel. Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Myero nyiri ma tye ki rieko bed ki mo, mapwod pe tye luongo; pien ka cawa me otieno tung-tung’ obino, pe dong kare me nongo mo.

> “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

> Tye roho me cwiny oremo, me lweny ki cwero remo, ci roho eno obi medo nyo i giko kare ataata. Ka dong jo Lubanga kigubo gi i wi-wi gi—pe obedo gubo onyo alama ma romo neno, ento bedo ma otur i ada, i tam pa wii ki i roho, me timo ni pe gikwanyo—ka dong jo Lubanga kigubo gi ki kicweko gi pi cucuc, en obino. Adwong, dong ocake kombedi; hukumu pa Lubanga tye ikom piny kombedi, me wami wa kican, ni wa ongeyo ngo ma obino. Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Muhuri pa Lubanga en bedo ma kiketo tek i adiera, me wic ki me cwinya. Muhuri meno pe romo onen; ento alama bino onen, pien en keken aye yor ma romo laro lobo. Omiyo, tye kare ma muhuri pe romo onen; ci dong bino Cik pa Sande, i kare meno muhuri pa Lubanga myero onen.

> “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.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Sitampu ma myero ki nongo pwod pe cik me Sande obino en aye opore ma opong piny me kit bedo pa Kristo, en pe gineno, paka malaika keken. I kare me cik me Sande, sitampu ma gineno gin aye jo ma gi gwoko Sabati me nino me abiro, pien en aye sitampu, onyo cal pa jo pa Lubanga.

> Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

> In bende waco bot nyith Isirayel ni, Adier, Sabat me an wubikweyo; pien en alama ma i tung an ki wun i kare weng me yubu mamegi; wek un ngeyo ni An aye Rwot ma atyero wun. Yatiro 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Sealing me 144,000 ocake i ceng 18 me dwe July, 2020, ki myero otum woko mapwod cik me Ceng Acel bino.

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Wun weng, jo mabedo i lobo, kede jo mabedo i piny, un nen ka oketo cal malo i got; ka obuwo tarumbeta, un winyo. Yesaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Lating abiro ma dong kityabo woko, nyutu ni cuk me 144,000 obedo tic me waco lok ma kiceto iye i kit me kwer pa opuk me keca ma adek. Opuk pa Islam i porofesi me Bibil en aye ma cal me nyig ma kigolo malo ki i karo ogoyo.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Alama me yoo angwen me rek weng me yubo, ma rwate ki alama me yoo angwen me lok me mukato pa 1840 ki 1844, keto adwogi ni kare angwen i rek me yubo keken tye, cawa weng, ki tema acel keken. Alama me yoo ma acel i lok me mukato pa jo 144,000, ma kityeko nyutu ki 1840 ki 1844, en ne miyo teko i lok i 11 September, 2001. Alama me yoo en ne Islam. Alama me yoo ma aryo me lok me mukato ma rwate pa jo 144,000, en ne poto-cwiny me 18 July, 2020. Alama me yoo en ne lok me nyuto pi Islam, ma kityeko yubu marac ki keto kare i iye. Alama me yoo ma adek, ma cimo Midnight Cry, en dwoko maber me lok me nyuto pi Islam ma opoto. Dwoko maber en nyutu kweko me keto kare. Alama me yoo ma angwen en ne cik me Ceng, ka banera ma ki malo, oyo tarumpeta ma abiro, ma en pire tek ma adek, ma en Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Yesaya dyer pier angwen nyutu tung acaki pi dyer pier aryo ki abicel acel ma bino anyim. Tung acaki en obedo i Buk me Apokarip dyer apar acel, ikare ma lanen aryo ma onongo giyuco dano giketo odoco i kwo. Lami yiko oyeyo gi odoco i kwo, oketo gi i tunggi, ci lacen gicweyo gi malo i polo. Yesaya nyutu lagoni pa Elija calo dwon ma kwako i pango. Lagoni en dong penyo ngo obedo lok ma myero opako, ci kimwaco ne i cal pa lanen ni lok me Islam obedo dwon opok me ciko ma bendera opako. Ento yo keken ma twero yubo Islam calo opok me ciko i ceng agiki, en ki nyutu Islam me con. Tung acaki me Islam, macalo ma Millerites giyero, kede ma kiketo i cal maber i caat aryo lamal pa Habakkuk, myero kitiyo kwede me nyutu Islam me calam adek.

> I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Onongo an atye i Roho i nino pa Rwot, ki awinyo i tung an dwon madit, macalo dwon pa tarampet. Revelation 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

I Buk me Nyutu, Yohana owinyo dwol pa tung i cen pa iye, ki Yohana obedo calo jo 144,000 ma winyo dwol ki i kare me con. Dwol ma tye i cen pa Yohana, ma nyutu dwol pa tung ki i kare me con, obedo ngec ma acaki ni tung obedo rwedo pa Lubanga ikom pak me Sande. Tung angwen ma acaki oketo gi ikom Roma ma pe yaro Lubanga, pi adwogi bot Cik me Sande ma acel ma Constantine ocweyo i mwaka 321. Tung ma abic ki ma abicel, ma gin peko ma acel ki peko ma aryo, nyutu rwedo pa Lubanga ikom Roma me Papa, inyim ka bene ocweyo Cik me Sande i Diiro me Orleans i mwaka 538. Peko ma adek me Islam obino ka Cik me Sande ocweyo i United States me Amerika. Kadong bendera oketo malo, en nyutu tic porofetik me Islam, ma obedo piny ki cako tic me Islam.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Ngec ma lamal oyaro romo keken me kiketo iye matek ka kityeko keto iye i kit pa Alpha ki Omega. Piny ka cako man otyeko, i chapita 40 pa Aisaya, nyutu pa Baibul ma pire tek kede ma tero ne ki wot atir ikom Nyasaye calo Alpha ki Omega kityeko ter piny i chapita mapatpat ma woto kede. Chapita gica obedo nyutu pa Aisaya me "Yar pa Yesu Kiristo" ma "Nyasaye omiyo" Yesu, "me nyutu bot luticne gin ma myero otime cokki matidi; kede ocwalo kede omiyo ngec ne ki malaika pa en bot luticne Yohana," ma "ocono iye i buk, kede" ocwalo "bot kanisa abiro."

We will consider the following chapters of Isaiah in the next article.

Wa bi paro kic ma piny kany pa Aisaia i coc ma bino.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ngat ma kwano tye ki kica, ki jo ma winyo leb me poropheci man, ki gi gwoko jami ma ondik i iye; pien kare tye macok coki. Revelation 1:3.

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