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# The Revelation of Jesus Christ - Number Three

Nyuto pa Yesu Kiristo - Namba Adek

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Golo Yub pa Bang me Lanabi: Nyutu ikom Yabo ki Yo me Atir

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> Omiyo i yeny i kac kede yeko piny pi gin ma ber tutwal me atir, gin ma dwong ma ocungo giyudo. Mapat pe, wa yudo kidi me metalo ma ber tutwal, ma myero ki cobo kede ki gwoko gi ki dwong. Kede yeny myero obed mede. Kombedi, mapol pa gin ma dwong ma kiyudo obedo i wi piny, kede oyot ne me nongo gi. Ka yeny kitimo maber, ki temo kwede lwak weng me gwoko ngec maleng kede cwiny maleng. Ka cwiny kigwoko oyabe, kede kare weng tye ka yeny i kac me nyutu, wa bino yudo cobo ma opong kede dwong me atir.

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> Adiera ma macon bi nyutu i kit manyen, ki adiera ma gikweyo woko i yeny bi neno. Adiera madit gicano i te bwola me wic marac pa bal, ento gibinongo ki layeny ma dweno. Ka ononge ki yabo ot me lonyo me kidi ma wel pa adiera, pe obedo kwalo; pien dano weng ma giworo kidi man twero bedo ki gin, ci gi bende tye ki ot me lonyo me yabo bot jo mukene. En ma omiyo pe okwanyo woko lonyo pa en keken; pien ka otemo me temone maber, me omiyi i kit ma omwonyo jo mukene, onongo nongo lonyo manyen. . . .

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> Jogi ma bedo anyim dano calo jolakwo me adwogi, myero giyubo lok ma dit. Pe myero gigony kare ma welo i yabo lok ma piny-piny. Wek gi tute Lok, ki gicobo Lok. Wek Lok obed i cinggi calo rwee ma twolo me acaki aryo. Wek obiteto adwogi me kare mukato, ki onyutu gin ma bi bedo i anyim.

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> Ler ma omede bi lare i adiera madit pa lok pa janani weng, ki bin gineno i manyen ki i ler matek, pien lanyut me Ceng pa Kakare ma ler maler bi liero weng. Manuscript Releases, volumu 1, pot 37-40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Ageno ni kombedi, ki acoca ma con, atyeko keto ranyisi me porofeti ma romo, pi nongo kabedo me ranyisi maber ka wa cako yilo Buk me Nyutu. Ka itye ka kano acoca magi i intanet, amito ni inwangeyo ni acoca magi kiketo ki rwate pi nino me dwe. Aneyo ni tye jo ma lubo acoca magi, ma gitye gi ngec maber ikom mapol pa gin ma an tye ka yabo, ci amito kica botgi pi dwogdwogo weng. Atyeko temo miyo cwak me Baibul ma romo pi adier ma watye ka timo kwede, pi mondo dano manyen i cik ma Future for America tic kwede, obiwangeyo ci obed ka mede ki wot, kadi bed gi pe tye gi ngec macokcoki ikom jami magi, ma jo mapol wa dong ngiye.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Tye gin atir mogo ma tye ki teko madit, ma paka kombedi onongo pe angeyo ni kiyabo gi i Kitap me Revelation. Atwero keken acweyo gin atir eni woko i lwak weng labongo atemo anyim me cweyo dul me kony pa poropetik mapwod ayaro gi, ento gin atir eni en manyen tutwal kede peko madit, kono pe abedo cwiny me yaro gi labongo tung mo ma i iye aket gi, gin atir eni ma atye ki geno ni gicweyo calo yabo cing pa Revelation ma otime inyim keken me goyo cing pa probation.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> En owaco bot an, “Pe i gudo lok me poropesi me buk man; pien kare tye macek. En ma pe atir, pud obed pe atir; en ma lup, pud obed lup; en ma atir, pud obed atir; en ma maleng, pud obed maleng.” Revelation 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Yesu oketo anyim cik acel ikom kwano atir, ma an ageno ni maromo kwede kany. Cik en kityeko tero iye i yaro pa tic pa Laro Maleng.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> Ka obino, obi keto peko i cwiny me piny, ki pi rwom maber, ki pi kwac: Pi peko, pien pe gi geno an; Pi rwom maber, pien acito bot Wonna, ki pe gunen an dok; Pi kwac, pien rwot me piny man kityeko kwacone. Atye ki lok mapol me waco bot wun, ento kombedi pe unyalo makogi. Ento ka En, Roho me Adwogi, obino, obi wal wun i adwogi weng; pien pe obi waco ki en keken; ento gin weng ma obi winyo, en aye obi waco; ki obi wang wun gin ma bino. Obi miya dwong; pien obi rwako ki gin amaka, ki obi wangi bot wun. Yohana 16:8-16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Ka Kristo owaco ni, "An tye ki lok mapol me waco botu, ento kombedi pe itwero kawo gi," man omoko geno na ni kombedi tye ki gin mapol me agoya, ento myero con obed piny me lok ma tye ki rweny, ma i iye wakete adwogi man. Kadi bed calo eni, lok ma i con nyutu ngec pa malayika adek calo ma Roho Maleng tye ka mego "lobo ikom richo, ki ikom kare maber, ki ikom hukumu." Ngec adek man gin aye ngec me ciko pa agiki; ci lok man ma nyutu tic pa Roho Maleng obedo tito madwong, pien en nyutu maber ni ngec eni nongo gineno kidi kidi, ki gin keken ma tye ki mafuta pa Roho Maleng aye gineno. Yohanna, i Buk me Nyutu, tito adwogi man keken ka onongo nyutu ni en aye Seventh-day Adventist ma lamo Sabat i agiki pa lobo.

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

> An ne abedo i Jwii i nino pa Rwot, kede ne awinyo dwon madwong i tung an, macalo dwon piriit. Revelation 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Jo Adventisti me Cawa Abicel i agiki pa lobo, ma binyaro ngec ma kiyweyo kom i Buk me Nyuto, bina timo kamano pien gi bedo “i Lamo Maleng.” I kit me lem ma kewayoo wa ni “tyero kit bedo pa jo Adventisti,” Yohana obedo nyako ma pe okwero ma loyo wic, pien obedo ki moo pa Lamo Maleng. Otyero calo jo ma pe okwero ma loyo wic i agiki pa lobo, ma gwinjo dwon madit “i butgi.” “Dwon ma i butne” en Alfa ki Omega, macalo kityeko yerone i wic me coc ma lubo ne piny, kede dwon owaco bot en ni: “dwogo i yo macon ka i wot iye.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Man aye ma Rwot owaco ni, ‘Bed i yoo, kadong nen, kadong peny pi yoo macon, yoo maber tye kwene; kadong wot iye, kadong wun ubi nongo kuc pi cwiny pa wun.’ Ento gin owaco ni, ‘Pe wabi wot iye.’ Yeremia 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

‘Kuc’ ma Jeremiah owaco, obedo cobo piny pa Roho Maleng i kare me koth me agiki. I lok ma lubo, Jeremiah nyutu cal me aryo ikom nyeko ma pe gicako wot ma pe gi ngwec, ma pe gi mito dwogo bot pire tek me Adventism (yoo macon), ka pe gi mito wot iye.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> An bene aketo jo me gwoko i wi botu, awaco ni, “Winjuru dwon olut.” Ento gi waco ni, “Pe wabiro winyo.” Yeremia 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Ka Joon owinyo dwol i tung ne ma tero ne bot yo me macon, onyo bot gin mapiny ma ki-ocako kwede Adventism, dwol ma owinyo tye macalo agwara. Dwolo en gicwalo ki “lalar” ma Lubanga oketo i wi Adventism. Ladit Miller obedo lalar ma ogoyo agwara me ciko i cak me Adventism, i cawa me pako pa lacar me acel ma onongo kicano yabo me hukumu. Ento Joon, keken, obedo lamar pa jo ma gipako wac pa lacar me adek, ma gicano giko me hukumu. Obedo lamar pa jo ma gidwogo bot gin mapiny ma Lubanga oketo piny ki tic pa Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Wa ose nyutu mapol i mwaka weng (ki itwero nongo ne i Habakkuk's Tables), ni ngec pa malaika me acel, "woro Lubanga," en me poyo cwinya pi richo, ki ni ngec pa malaika me aryo obedo ka kare tye kinyuto, ki ma pa adek nyutu bura. Gin aye dii adek pa malaika adek, ka bende dii adek pa tic pa Lawi Maleng. Dii adek meno bende gicweyo ki nyig coc adek me Leburu ma gityeko cweyo lok me Leburu ma kiloko ne calo "truth." I kabedo pa Johani 16, Yesu tye kawaco pi tic pa Lawi Maleng i woyo jo Lubanga i "all truth," ka bende nyuto botgi "things to come." Ento Yesu owaco ni tye ki "lok mapol me waco botu, ento kombedi pe iromo kewo-gi."

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Aparo ni i tye kineno rwom keken pa lok me Leb Ibreu ma kikobo ne calo 'truth'. Pien wa dong wa cako keken keto alama eno i tim wa me kwayo ngec. I acel me Revelation, i lok adek ma acakke, kityeko nyutu kit me cwalo lok i kin Lubanga ki dano. En kityeko nyutu ne mapwod pe Revelation onyutu kit mapat adek me Lubanga. En otyeko nongo lami me aryo i lok me agiki me Revelation, kede timo kamano, kun kicako keto 'rek i tung rek', omiyo ler mapol.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Ci, ka wamedo Genesis 1:1–2:3, wanongo janeno adek ki rek pa porofeti moro mapat, me keto gi i wi rek aryo ma con i acaki ki i agiki pa Lagam.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Ci wa medo kica ma agiki i Cik Macon ma nyutu Elija ma bi bino, ci wa tye ki rek angwen me poropheti.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Ci wa medo chapta acel pa Cik Manyen, kede wa tye ki rek abicel me cweyo kacel kwena me agiki ma ki nongo i Bibul, ka wa keto cik me Alfa ki Omega i bot rek weng. Ka watyeko rek abicel ma wa dong wanyutu, ka wa keto cik en i botgi weng pire keken, dong onego wa neno ni agiki pa Matayo ki agiki pa Yohana bi nyutu ngec acel keken calo ma rek abicel me poro ma ‘acaki ki agiki’ ma wa tye ka poyo gi nyutu.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Lok ma tye ka yaro woko kityeko keto iye i Buk me Yaro; ci obedo lanyut pi rek mukene, ka rwate ki lok pa Nyako White ma owaco bot wa ni, ‘buk weng me Baibul gicuk kacel kede gi otum i Buk me Yaro.’ Lok me nyig adek me acaki i Buk me Yaro nyutu kit ma Lubanga tic kwede me kobo Lok pa En bot Yohana, wek ocwalne ki ocwalo bot kanisa weng. Buk me acaki i Cik Manyen, macalo kityeko nyutu dong, keto anyim rek pa Yesu Kiristo, ci ocako ki lok acel ma tye ki ngec mapol.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Buk me yor pa kwaro pa Yesu Kristo, Wod Dawudi, Wod Aburahamu. Matayo 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Yesu ogiko lok madite kwede Yahudi ma gipyem pyem, kun omako gi mung ki lok me ‘Wod pa Dawudi’—lok ma keken onongo gibedo twero ngeyo ka onongo gi ngeyo tam me Bibel me cako ki giko. Pe gi ngeyo, ki Adventist mapol pe gi ngeyo. Ngat mo keken ma mito lwenyo ikom tam me tari ma dwogo time doki nyuto ni pe gi ngeyo ni Isirael me con nyuto calo Isirael me kombedi, ki pe gi mito yie i tam en, obedo tutwal ki pe gipe yie ma otime i agiki me Isirael me con ikom ngeyo tam acel. Yesu onyuto tam en i lapeny m’agiki ma openyo Yahudi, kun omiyo gi wang me par i lapeny me ni, niningo Ladit pa Dawudi twero bende bedo Wod pa Dawudi?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yohana dul acel nyutu ni i acakki Lok obedo kede Lubanga, kede Lok en Lubanga, kede Lok ocweyo jami weng. Mano rwate maber ki lok mukene ma wa walo kwede. Kede ka wa tam lok me agiki i Enjili pa Yohana, wan neno Pita, inyim ka owinyo Yesu yaro kit ma obino tho kwede, openyo Yesu ngo ma obino time ikom latic pa Yesu, Yohana.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Pita, ka oneno en, owaco bot Yesu ni, “Rwot, ci dano man obi timo ngo?” Yesu owaco bot en ni, “Ka an mito obed nyo abino, ngo ma obedo ki in? In, lub an.” Ci lok man oyabo i bot owete ni latic man pe bittho; ento Yesu pe owaco ni, “Pe bittho”; ento ni, “Ka an mito obed nyo abino, ngo ma obedo ki in?” En aye latic ma tye laco adwogi i gin man, ci ocoyo gin man; ci wa ngeyo ni adwogi pa en tye atir. Bende tye gin mukene mapol ma Yesu otimo; ka gicoyo gin weng acel acel, aparo ni piny keken pe bitwero rwate buk weng ma gicoyo. Amen. Yohana 21:21-25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Pita o mito ngeyo kit ma Yohana bino otho, onyo ka Yohana bino otho onyo pe. Dwoko pa lapeny odoko aryo i coc man, kun Yesu owaco ne, eka Yohana ocoyo ne doki: “Ka an amito ni en [Yohana] obed tye nyaka an abino, ngo ma obedo bot in?” Yohana otye ngima nyaka dwogo me aryo pa Yesu.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

In itwero keken neno onyo winyo adiera man ka in igeno ni lok me con dwogo timo; kacel igeno ni lok me con ma bi dwogo timo obedo i agiki pa lobo. Agiki pa lobo obedo kama Jon onongo tye ka keto coc me Buk me Revelation. Buk ma agiki i Enjili pa Jon rwate ki rek mapatpat me cako ki agiki, pien oketo Jon i lok me con pa gin ma otime ma tero bot Dwogo pa Kristo me aryo, kama en, malube ki jo ma nyuto ngec me ciko ma agiki, ocwalo ngec meno bot kanisa mapatpat.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> I kare me jo Kristo ma i acaki, Kristo obino doki ka aryo. Bino me acel pa En ne obedo i Bethlehem, ka En obino calo otino matidi. Bino me aryo pa En ne obedo i Patmos, ka En omiyo Jowani ma ocwalo bot en Ngec neno pire i lamal; ma, ka oneno En, opoto piny i ti pa En calo otho. Ento Kristo omiyo en teko me twero neno ne, ci dong omiyo en kwena me coc bot kanisa pa Esiya, ma nyinggi yaro kit pa kanisa weng.

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> Lamal ma Kirisito onyute bot laticne, laneno, obedo pi wa. I nyuto pa En tye kwede kwena pa malaika adek, kede ciko pa malaika ma myero obino piny ki polo ki twero madwong, miyo piny obed ler ki dwong pa En. I iye tye yubu i kom tim marac ma bi tye i cawa agiki, kede i kom alama pa lewic. Pe wa keken me kwano ki yaro kwena man; ento myero wa bi yabo ne bot lobo weng ki dwol ma olare woko. Ka wa yabe gin man ma ki nyute bot Yohana, wa bi twero cako cwiny pa dano. Manuscript Releases, dul 19, pot 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Agiki pa Injili pa Yohana yaro kit me nyutu ngec calo ma kinyutu i nyig lok adek ma acaki i Buk me Nyutu, kun keto Yohana ki yore pa laci-lac i rek me gintim me Dwogo pa Yesu marom aryo. Pien man, kityeko tic kwede "Dwogo marom aryo" me acel pa Yesu (i Patmos) me yero "Dwogo marom aryo" me agiki pa en. Obin rwate maber tutwal ki yore mukene ma wa tye ka paro, pien en tero Yohana i agiki pa piny, i Patmos, kama oywako Nyutu pa Yesu Kristo. Ento agiki pa buk pa Matayo nining?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Ci jopuonj apar acel owoto i Galilaya, i got ma Yesu oyeregi. Ka gineno, giworone; ento gin mogo pe giyie. Yesu obino owaco botgi ni, “Twero weng ocweyo bot an i polo ki i piny. Omiyo, wuwoto, wupwonye jo i piny weng, wubaptiyogi i nying Ladit, ki Wod, ki Roho Maleng’; wupwonye gi me gwoko gin weng ma acweno bot wun. Kacel, nen, an atye ki wun kare weng, nyaka i agiki me piny.” Amina. Matayo 28:16-20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

I coc man, twero weng omiyone Yesu; en obedo twero me cweyo pa Yesu. Ci en omiyo cik me baptiiza i nying Won, Wod, ki bene Lamo Maleng ma ocako woto i wi pi i Genesis acel, ki lamo abiro ma tye i anyim kom pa Lubanga. Coc man nyutu ni myero Kricitien ginen ngat adek me polo calo gin mapatpat adek. Agiki pa Matayo medo i lok calo ma abicel mukene timo.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> Kristo omiyo baptiismo obed cal me donyo i piny pa En me cwiny. Omiyo man obed kite ma ber; dano weng ma mito me gikenyo ka gitye piny i twero pa Won, Wod, kacel ki Lal Maleng, myero gilubo. Mapwod pe ngat twero oyang gang i kanisa, mapwod pe odonyo i wang ot me piny pa Lubanga me cwiny, myero oywako cal me nying pa Lubanga, ‘Rwot, bedo maber pa wa.’ Yeremia 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> Baptiiso obedo cweyo woko lobo ma mot pire tek. Jo ma giyudo baptiiso i nying ma adek me Won, Wod, ki Laro Maleng, i tung acaki pa kwo pa gi me Kristo ginyutu piny ni gicweyo woko tic pa Setani, ki gibedo jo dul pa rwot, nyithindo pa Rwot me polo. Gi timo lagam ma waco ni, ‘Wuok iyegi woko, ki bed mabedore, ... ki pe iket cing i gin ma pe maleng.’ Kica ma waco ni, ‘Abi yero botu, ki abi bedo Won botu, ki wunubedo wodi ki nyiri pa An,’ ocopio i botgi, waco Rwot Ma Loyo Weng. 2 Korint 6:17, 18.

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> Ka Jokristo gicwali piny i kit me lanyo pi ma pire tek, En cono lagam ma gicweyo me bedo atir bot En. Lagam man obedo cakke me loyo bot En. Gigilanyo pi i nying Won, ki Wod, ki Lamo Maleng. Kamano, gin rwate ki twero adek madit me Polo. Gicako lagam me yweyo lobo, ki rito cikke pa Lwak pa Lubanga. Cak ki kombedi, gibed woto i kwo manyen. Pe dong ginywako riyo kit pa dano. Pe dong ginywako riyo kwer marac. Ginywako rito cikke pa Lwak me Polo. Ginywako yeny dwong pa Lubanga. Ka gubedo atir bot lagamgi, gubimio gi ngwok ki twero ma bimi gi twero me timo atir weng. “Joma orwako En weng, En omigi twero me bedo wode pa Lubanga; paka joma ma tye ki geno i Nyinge.” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Yesu nyutu agiki ki acaki i Lok pa En, pien En aye Lok, ki En aye Alfa ki Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Keto "rek" abicel man ki acakke kelo cal ma tye maber ki lok-loko pa yore me waco icawa Lubanga ki dano, ki gin mukene mapol ma ada, ma gin pire tek ki ma dit, ma kinyute ki kicweyo piny ki "rek" mukene ma obedo lami. "Rek" abicel me poropheti ma nyutu calo Alfa ki Omega. Ento buk pa Malaki bene dong ango?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Buk pa Malaki obedo gonyo matek i kom jodolo ma pe tye ki geno i Adventism. Cako ki nyuto kit aryo pa joworo i Adventism i agiki pa piny.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Wach ma pire tek pa Lubanga bot Isirayel ki lwete Malaki. Lubanga owaco ni, "Amaro wunu." Ento uwaco ni, "I ngo ma imaro wa? Pe onongo Esau obedo owad pa Jakobo?" Lubanga owaco ni, "Ento an amaro Jakobo." Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malaki dok omiyo wa ngec ni kit aryo pa joma lamo i agiki me piny gibedo kit aryo pa jodolo.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Kombedi, o jodolo, cik man tye pi wun. Ka pe uwinyo, ki ka pe uketo ne i cwiny mamegi me miyo pak i nying na, Rwot pa dul me lweny ducu owaco ni: Abi cwalo chir bot wun, ki abi goyo chir i ogwedhi mamegi; ee, dong agoyo chir gi, pien pe uketo ne i cwiny mamegi. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Tung acaki pa Malaki nyutu calo kwena pa Laodikia ki pa Filadelfia, kun rwom aryo pa lapirisiti. Lapirisiti kimiyo cik me ‘winyo’. Yohana nyutu lapirisiti ma winyo, ki lapirisiti nyutu lwak pa Lubanga ma tye i kica ki En, lwak ma oyero. Kwer dong obedo i wi gi, ki kwer bineno i wi gi doki, ka pe gi ‘winyo’ ki ka ‘pe gi keto ne i cwinya’ onyo ‘gubino pe gi keto ne i cwinya’.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Un bende, calo kidi ma tye ki kwo, ki yubu un ot me cwin, lwak pa jodolo mamalo, pi cwalo misango me cwin, ma rwate i wang Lubanga, ki kom Yesu Kiristo. Pien mano, i Makwalo Maler bene tye woko: “Nen, an aketo i Siyon kidi me tung madit, ma kiyero, ma maber tutwal; ki ngat ma geno iye pe bibedo ki kuny.” Ka pien botu ma itye ki yie, en obedo ma ber tutwal; ento bot jone ma pe gi winyo, kidi ma jonyutu ot gigwanyo, en kityeko miyo obedo wi tung me ot, ki kidi me bolo, ki got ma timo gi cwiny marac, bot jone ma gibolo i Lok, pien pe gi winyo; ma pi mano bende ki tero gi. Ento un, dul ma kiyero, lwak pa jodolo me rwot, ogwanga mamalo, jo pa iye keken; pi anyim miye paki pa en ma owako un ki i bur, okelo un i le ma pire tek pa iye; un ma con pe onongo obedo jo, ento kombedi un jo pa Lubanga; ma con pe unongo okwako kica, ento kombedi unongo okwako kica. 1 Pita 2:5-10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Jolamo en jo ma Lubanga oyero, ma gitero gi i tem ki “kidi me tung” i piny me ot pa Lubanga. Kidi me tung en kidi ma kidi mapatpat me piny dog rwate kwede, kede bene en kidi ma oyango yik pa ot weng. Kidi me tung pa Miller obedo “kare abiro” me Levitiko 26. Kidi me tung, onyo kidi ma jo ma gitye kaketo ot gicweyo woko, obedo lok adwogi ma tye atir ikom yiko ot pa Lubanga, ma ki poyo maber tutwal i coc pa Tipu me Porofesi. Lok acel anyim ikom kidi me acaki ma gicweyo woko en ni, ka gicweyo woko, kigolo iye i cip; ci ki cawa kono jo ma gitye kaketo ot pa Lubanga gubedo gipoto iye kare kare, i kidi me tung ma kigolo iye i cip i kabedo pa ticgi. Obedo kidi me poto.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

I Malaki, Lubanga owaco bot ladolo marac, ma bene gikwanyo ni “nyiri maleng ma lalar me Laodikea,” ni obi keto kwer botgi, kacel ki ni dong oketo kwer botgi. Oketo kwer botgi pien pe bi winyo, ka pe biketo lok pa Elija i cwinya-gi. Lok pa Elija dwogo cwinya pa lutata bot lutino, ka dwogo cwinya pa lutino bot lutata. Dwogo cwinya-gi nyutu ni winyo lok pa Elija me lutata ki lutino, ma aye cik me mokwongo ki agiki. Winyo lok me mokwongo ki agiki pe rwate; myero kiket en i cwinya. Ywayo lok pa Elija obedo keto en i cwinya. Ka ladolo pe bi winyo cik eni, obi bedo bot kwer.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Gin gikelo kwer botgi keken, ikare me 1863 ka gicako kit me yweyo ada me kore me acaki ma Miller onongo oyubo, ci ok gitimo mo mukene, ento gi mede keken i yweyo man nyo ki tin. Ento ata, ka kwer ma medo-med ocako i 1863 (pien gin dong gu kwero), kwer ma bino anyim bi time ka gututi gi ki cing pa Rwot i kare me cik pa Sunday. Cako pa kitap Malaki nyutu agiki, pien agiki nyutu ngec me agiki ma oketo bot jodolo ma jo-wic ber ki jo-wic marac. Jo-wic ber ki jo-wic marac i Malaki kitye ka nyutu gi calo Esau ki Jakobo. Ngat madit nyutu lami pi ruor me nywol ma acel, kicono gi ki ngat matidi. Ngat madit obedo acel, ngat matidi obedo agiki.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

I buk Malaki, Esau ki Yakobo gi tye calo Adventist pa Laodikea; ento acel ma agiki owiny “dwon” pa Rwot, orepent, ki nyingne oloko ne Israel. En ma madit, ma me acel, pe owiny. Yakobo owiny dwon pa Rwot i odii ma odriim, ka oneno malaika tye ka wuuc malo gi piny i lader, ma nyutu Kristo. Yakobo nyutu Adventist pa Laodikea i agiki me dunia, ma giloko gi ki bedo pa Laodikea dwoko gi obed pa Filadelfia, ka gi rwate ki gonge adek me acaki i chapita acel pa Revelation, macalo kit ma Yohana orwate ne kede driim pa Yakobo me lader me malaika tye ka wuuc malo gi piny. Rwate meno keto alama me acaki pa lok me dwoko Yakobo obed Israel, pa Filadelfia. Agiki pa lok me dwoko Yakobo obedo ka ocako lweny kwede Kristo i Penuel. Macalo eni, lok pa piri me lacoo pa Yakobo cako i gonge adek me acaki i chapita acel pa Revelation, ka tye ka time me yabo cal pa ngec me ciko ma agiki, ki obedo agiki i cawa pa bal abiro ma agiki, i cawa me kec.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Jami angwen weng me cako ki giko, “rek i wi rek,” ginyutu atir kwena me Nino pa Yesu Kiristo. Peny tye ni ka lami ma pe ngwec bi winyo onyo pe bi winyo.

> 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.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Lawi ma tye ki ngeyo ma giwinyo gin ma Roho Maleng owaco bot kanisa, giwinyo wac pa Elija. Miller obedo Elija, jo mogo giwinyo, ento jo mapat gibaro.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> Alufu mapol gutelo me ogamo adier ma William Miller otito, ki Lubanga otyeko okwanyo latic pa En ma tye i cwiny ki i twero pa Elija me tito lok. Calo Yohana, ma obino anyim pa Yesu, jo ma otito lok man ma dut gineno ni myero gi keto turu i pur pa yago, ki lwongo jo me cweyo tici ma rwate ki dwogo. Lok pa gi onongo oketo cako cwiny ki loyo matek i kanisa, kacel ki nyuto kit pa gi ma adier. Ka lunyodo ma dut me woto oko ki poto ma bino ocoyo, jo mapol ma onongo gityeko kube ki kanisa ogamo lok ma kelo kwedho; gineno dwogo woko pa gi, kede oyo ma rac me dwogo, ki peko madit i cwiny, gipukore piny i nyim Lubanga. Kede ka Roho pa Lubanga obedo i wi gi, gi konyo me coyo dwon ni, ‘Bworo Lubanga, kede mii yegi bot En; pien saa me bura pa En dong obino.’ Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller onongo kitye ki cal me Elija kede Yohana ma batisa, pien Yohana ma batisa okwanyo yo pi bino me agiki pa Kristo, kede Miller okwanyo yo pi Kristo obino i Kabedo Maleng Maloyo me Dera me polo i 22 me October 1844. Malaki pire tek nyutu tic pa Yohana kede pa Miller.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Nen, abicwalo lakwena na, en obiyubo yo i anyim an; ki Rwot ma iyenyone, obino i lacen i hekalu pa en, en aye lakwena me kica ma cwinyu mito; nen, obino, Lubanga, Rwot pa jo lweny weng, owaco. Ento ngo ma bitwero bedo i nino me bino mere? Ki ngo ma bitwero obedo ka oyaro? Pien en calo mac pa jaloyoro metalo, ki calo sabuni pa laloyo yeri. En obedo piny calo jaloyoro ki jayweyo pa feza; en bino yweyo wodi pa Levi, ki gibiyweyo gi calo dhahabu ki feza, pi gibimiyo Rwot lim i atir. Ka dong, lim pa Yuda ki Jerusalemu bi bedo rwate bot Rwot, calo i nino pa con, ki calo i higa pa con. Keken abino maromo botu pi hukumu; abi bedo shahidi ma otum piri ajwaki, ki piri jo me cayo dako pa ngat, ki piri jome waco lacap marac, ki piri jome dulumi latic i cente me tic, ki dako me orem, ki lutino ma pe ki won, ki jome gikwanyo laa ma pat ki twero mere, ki pe gilworo an, owaco Lubanga, Rwot pa jo lweny weng. Pien an Rwot, pe aloko; omiyo wodi pa Jakobo pe gikum. Malaki 3:1-6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Macalo lalego i kare me con pa tic ne, tic pa Miller onongo nyutu cwalo twolo me ot pa Lubanga. Tic ne i cako myero nyutu tic ma nyutu tyeko me ot pa Lubanga. Tic ma agiki eni mito lalego mukene me miyo tarumbeta dwon ma atir. Miller ki lok pa malaika me acel omiyo jo ngeyo ni cako me kec ocako, ci lalego ma Miller nyutu i agiki pa Adventism obino waco ogiko me kec.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

I Malaki, Rwot owaco ni obidwoko cegi i kom "jo ajwaka, ki i kom jo ma timo adulateri, ki i kom jo ma giyaro yie marac, ki i kom jo ma gikwanyo cente pa latic me cente, ki i kom dako ma laco otho, ki i kom lutino ma pe tye ki laco, ki i kom jo ma giyweyo ngat ma pe wa ki i twero pa ne, ki i kom jo ma pe woro an." Jo ma kicimo kany gin jo ma pe woro Rwot pa jolweny weng. William Miller obedo ngat ma kelo ngec pa malaika ma acel, ma kwayo jo ni, "woro Lubanga." Kweko rwatte obedo kweko lworo pa Lubanga.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> En aye, nen, nino ma obino bi turo calo obiya; jo weng ma guro wi-gi, iye jo weng ma timo marac, bi bedo calo oboke; kede nino ma obino bi oyogi woko, waco Rwot me lweny weng, pe bi weko gi tung onyo twic. Ento botu ma luoro nying an, Ceng me kit maber bi bello malo ki yit i lapira-gi; kede unibi wuogo, unibi bor calo nyare dyang me i ter. Kede unibi yweyo jo marac; pien gibiro bedo calo polo me mac i condo me cingu i nino ma abino timo man, waco Rwot me lweny weng. Poyo cik pa Mose latic an, ma acike ne i Horeb pi Isirayel weng, ki cike kede otum. Nen, abi cwalo botu Elija laporo lok, me anyim bino pa nino maduong’ kede ma romo luoro pa Rwot; enobi dwoko cwinya pa ludito bot lutino, kede cwinya pa lutino bot ludito-gi, pe abino aketi piny ki kwer. Malaki 4:1-6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Cakke me Baibul (Genesis) ki Agiki me Baibul (Revelation).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Acaki me Testamenti Macon (Genesis) ki agiki me Testamenti Macon (Malachi).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Poc me Lok Manyen (Matthew) ki agiki me Lok Manyen (dok Revelation).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Cakke me lok pa John (Injili pa John) ki agiki me lok pa John (dok Buk me Nyutu).

- The beginning of Malachi and the end of Malachi.

  Cako pa Malaki ki tyeko pa Malaki.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Acaki me Lok Maber pa Matayo ki Agiki me Lok Maber pa Matayo.

- The beginning of John’s gospel and the end of John’s gospel.

  Acaki pa Injili pa Yohana ki Agiki pa Injili pa Yohana.

- The beginning of the four gospels and the end of the four gospels.

  Cakke pa Ngec Maber angwen ki Agiki pa Ngec Maber angwen.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Ka wa okwanyo woko cako onyo giko me poropheti ma kicoyo dok dok, dong obedo rek aboro me poropheti ma onego gicobo keken ki giket i wi rek adek me acaki me Revelation. Ento giko me Genesis bene ango?

Genesis chapter fifty ends with the death of Joseph.

Genesis chapta 50 otyeko ki tho pa Yusufu.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Omiyo Yusufu otho, ka obedo ki higa mia acel ki apar: gi loro ringone ki yath, ci gi keto ne i sanduku i piny Misri. Genesis 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Chapta 48 nyutu tho pa Jakobo. Ka tho pa Jakobo obedo me acel i chapta 48, ci kelo bot tho pa Yusufu i agiki pa chapta 50, gin giketo ruc pa Alfa ki Omega i chapta adek ma agiki pa Genesis, calo giko pa buk me Genesis.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Tho aryo meno gityeko tic kwede calo alama pa cako ki tyeko pa tigo pa Israyel i Misri. I cako, rwom Yakobo gikobo dwogo me kiketo iye i piny ki kwaro ne, ka Mose obino woko ki Misri, okelo rwom Yusufu me kiketo iye i piny i kabur pa kwaro ne.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Mose okawo ogongo pa Yusufu ki iye; pien Yusufu obedo oseketo jo Isirael i kwer matek, owaco ni, ‘Lubanga bi bino bot wunu adier; ci unu bi golo ogongo na woko ki kany ki wunu.’ Exodus 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Agiki me buk Genesis obedo chapta adek ma agiki. I chapta 48, Yakobo (Isirayel) owaco ogwedi bot wod apar aryo pa iye, ma kiketo pire tek calo poroc pi gin ma bitime bot dul apar aryo meno i "nino me agiki" me cato me mwono.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Jakobo olwongo latine, owaco botgi ni, “Bin rwate, wek an awaco bot wun gin ma bitimo bot wun i cawa me agiki. Bin rwate, ki winyo, in lati pa Jakobo; ki winyo bot Isirayeli, baba wun.” Genesis 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

I "nino me agiki" me bura me penyo, Rwot owaco ni obino cobo wodi apar ariyo, ma ki nyuto gi calo 144,000 i Buk me Yabo pa Yohana. Gin aye ma Yohana nyuto i Buk me Yabo. Gi cobo ki lwongo ma aa bot Jacob, lwongo ma aa ki acaki pa gi, ma ki waco bot gi ni "winyo" ki "yiko". I nino me agiki, joma ki nyuto gi calo wodi Jacob "gawinyo" lok, ki "giyiko", onyo calo Yohana owaco, "gigwoko gin ma ocone iye". En lwongo ma aa bot won, bot nyithindo; en aye lok pa Elija. Joma ki lwongo "wodi Jacob", bende myero "giyiko Israel", wongi.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esau kede Yakobo i Malaki gitito nyiri ma tye ki ngec kede nyiri ma pe tye ki ngec. Kwayo en aa ki wogi Yakobo kede wogi Isirael, ma tito ni ka kwayo me agiki kimiyo, dano weng obedo Adventist pa Laodikea, kede yero kiketo i lwetgi kene: giyero obed nyathi pa Yakobo, jalwanyo, onyo pa Isirael, jaloyo. Gin ma weko giyero obedo twero me cweyo ma tye iye lok. Ka lok eno kikwano, kiwinyo kicel ki kigwoko, kun twero acel acel me cweyo ma okelo jami weng i bedo, gibiloko gi obed nyathi pa Isirael. Ka pe kiwinyo, man obedo gwoko kit Yakobo, jalwanyo.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Yubu me rwate kacel pa Jakobo, ma obedo bene yubu me rwate kacel pa lok ma kiyabo ki cungu woko i Buk me Nyutu, obedo cal ma rwom madit me ngeyo. “Cawa abiro” me Levitiko 26 teto ni pe tye rwate kacel, ka pe dong piri kicwalo gi woko. 144,000 gin gi ma kicwalo gi piri ki yubu me rwate kacel. Gin atir man kinyutu odoco odoco i Baibul.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Ogwanga weng, uwinye lok pa Rwot; upongo ne i chula ma tye aput, ci uwaco ni, “En ma oywayo Israel obicoko ne, ci obigwoko ne, macalo la-kwer gwoko kwer ne.” Yeremia 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Cim ma ki dwogo odoco ki 144,000 tye ki kica ni Lubanga bi coyo cik pa ne i cwiny wa. Ento gin ma Rwot otimegi tic man me cweyo, dong ginywaro.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Odoco, dwon Rwot obino i bot an, owaco ni, “Wod dano, owadgi, aye owadgi, jo me kaka mamegi, ki ot pa Isirayel weng weng, gin aye jo ma tye i Yerusalem ma owaco botgi ni, ‘Wutu ki bot Rwot woko; piny man kigi mino wa me twero.’ Omiyo, i waci ni, ‘Eyo, Rwot Lubanga owaco ni: Kadi an ocwayi gi woko i tung jo mape yaro Lubanga, ki kadi an otere gi i pinye mapol, ento abi bed botgi macalo ot pa Rwot matidi i pinye ma gibino iye.’ Omiyo, i waci ni, ‘Eyo, Rwot Lubanga owaco ni: Abi coko wun ki i jo, kaci abirum wun woko ki i pinye ma gubiyogi iye, kaci abimi wun piny Isirayel. Ki gibino kany, kaci gikwanyo woko jami weng ma orweny iye ki jami weng ma pe rwate iye ki kany. Kaci abimi gi cwiny acel, kaci abi keto i iye wun Timu manyen; kaci abi kwanyo woko ki i ringgi cwiny ma calo kidi, kaci abimi gi cwiny me ring.’ Ezekiel 11:14-19.”

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Tye lok mapol me waco ikom okengo pa 144,000 i kom “yweyo”; ento me acaki, wa myero okeng tami ikom kit-cing pa Alpha ki Omega i tung acel i gin 9 ma wa tye ka temo.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Kit aryo kinyutu i gonyo adek me agiki pa Genesis. Kit acel obedo pa gi ma gipe timo cik, kit mukene obedo pa jowic. Kit aryo weng winyo dwon ma waco ni, “En aye yo; wun wut i eni”; ento kit acel okwero winyo opuk ki wot i yo macon. Kit pa gi ma gipe timo cik i Genesis 48–50 kinyutu calo dul me apar adek.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

I cako pa Israel me con, onongo kabila tye apar adek; i cako pa Israel me kombedi, onongo latic tye apar adek. Latic acel ma kityeko weko iye ki latic apar aryo moko (macalo kityeko weko Efraim iye ki kabila moko) gin alama me lup. Sista White waco atir, lwongo Yuda “nyako ma kwer ma pe tye ki ngolo wic.”

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> Ywech obedo iye ngano, kede nyaka kare bi tye iye; nyiri ma pwoth ma pe tye ki bwongo kede nyiri ma pwoth ma tye ki bwongo; jo ma pe tye ki mafuta i kudugigi kede kandirogigi. Otye Judas ma rowo cente i kanisa ma Kristo ocweyo i piny, kede bi tye jo calo Judas i kanisa i kare weng me mukato pa en. Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yuda Iskariyot obedo birijini ma wii pe; en obedo ywaya, ki ka en obedo birijini ma wii pe, ci bende en obedo dano pa Laodikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> Kit pa Kanisa ma kinyutu ki nyako mapur ma pe gin ngec, kigwongo bende kit pa Laodicea. Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Wod aryo pa Yusufu weng ogamo kica pa Yakobo i gonyo 48 pa Genesis, ci ki aa ki i kare eno gimiyo gi nying ni “dul me nino.” Obedo “dul me nino” onyo pe, ento gin dong dul. Matiya ocako kabedo pa Yudas Iskariyot me opongo kabedo ma apar aryo ma con Yudas Iskariyot obedo kede. Yudas obedo disipul, ci i kit man—i agiki pa Isra’el me con, tye disipul apar adek, macalo kaka i acaki bene tye dul apar adek.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Wod pa Yosef, Efraim (oganda ma apar adek), obedo cal me dwoko wi ka oganda apar ma i Not ocako konyo Yeroboam kede giyabo lobo pa rwot i oganda apar ma i Not kede oganda aryo ma i Saut. Pingo ma an amedo Efraim, wod pa Yosef, me bedo cal me dwoko wi, ento pe owadone Manase? Dwoko wi ma ki kube ki Efraim ocake i chapta 48, mapwod pe Yakobo ogwedi wodi apar aryo. I chapta 48 Yakobo makwongo ogwedi wodi aryo pa Yosef. Pien Manase en wod makwongo, Yosef otamo ni gueth me makwongo pa wodi myero obot i Manase, kede Yosef odwoko wi bot Yakobo ka oyero Efraim.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Cak pa Efraim calo lami pa jo ma Lubanga oyero tye ki lwak me wiro; ci tyeko pa Efraim obedo kweyo ma “kare abiro” ma i Levitiku 26, cako i mwaka 723 me anyim Kristo, opoto i 1798 ipiny Kristo. I mwaka 723 me anyim Kristo, dul apar me tung cen, lo pa Efraim (ma bito nininge calo Isra’el) otyeko oywako dugu me tho macalo lobo pa rwot i poropheti me Bibul. Dugu me tho eno ocako poropheti me kare ma opoto i tyeko, kun i mwaka 1798 twero pa Papa ki lobo pa rwot ne bene oywako dugu me tho. Dugu me tho pa twero pa Papa i mwaka 1798 onyunyi tyeko pa Babilon, kun rwot pa tung cen “obi i tyek ki pe tye ngat mo me konyo ne” i Daniel 11:45. Wirowoko ki golo woko pa Babilon i cawa magiki onyunyi ki wirowoko ki golo woko pa twero pa Papa i mwaka 1798; ma dok bene onyunyi ki wirowoko ki golo woko pa lo pa Efraim (Isra’el) i mwaka 723 me anyim Kristo; ma dok bene onyunyi ki wirowoko pa Josefu bot lagam me poropheti pa lacen ne, macalo ma kiyaro i agiki pa Genesis.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Dwoko wi ma Efraim obedo cal ne, ocako ki dwoko wi pa won pa en, Yosef, bot won pa Yosef, Yakobo. En gonyo dwoko wi pa dul apar ma i bor, ma kagonyo “ywayo ma ki nyuto” calo “kare abiro” i Levitiko apar abicel. Kare ma dugu me bor onongo oywayo ne, ki poko i kare aryo; acel otum i mwaka 538, kare mukene otum i 1798, kede gin weng ginyutu bot lok ma ki yabo woko cing kadok kare me temo opoto i Buk me Nyuto pa Yohana. Lok eno cono obur pa agiki pa Babulon. I lamany me yoo mo keken pa gin me porofeti pa Efraim, dwoko wi ki yiko; macalo ni dwoko wi pa lupwony ma apar adek, Yuda Iskariyot. Magi en lami neno aryo ma gi cono namba apar adek calo cal me dwoko wi. Ento pe gin adiera ma lamar magi itwero ngeyo ka dano pe odong i twol me Adventism ma kicweyo iye ikom adiera ma acel ma Miller onongo o nongo, kede adiera ma acel ma Adventism ojwiko woko.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Agiki pa Genesis rwate ki rek mukene weng ma wa bedo tami. I giko:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

I kare ma ocake, kacel me adek ma i polo pa Lami, Wod ki Lamo Maleng, oneno yubu pa polo ki piny ma otyeko Wod, ma bene En Lok. Lok obedo yo me cwalo lok ki i Lami bot dano, ci Lok en yo keken ma dano romo cwalo lok bot Lami. Lok pa Lami k’omiyo Wod bot malak Gabriel, ma oco kabedo pa Lucifer (ma cwalo cal) inyuma me agola pa Lucifer i polo. Gabriel ogamo cal onyo lok, ci ocwalo bot lanabi, ma obedo bin pa yubu maleng ma kiyiko pi cwalo lok pa Lami bot dul pa dano ma opoto. Lok ma kimiyo bot lanabi kiketo i coc, ci kacwalo bot dano. I tung tung me yo me cwalo lok, lok en maleng; pien kamano, lanabi—ma gin dano ma opoto—myero obedgi maleng. Ka lok maleng ocwalo woko i cing pa dano ma opoto, dano tye ki twero me tigo lok maleng kwede cing ma pe kiyweyo. Kamano, cal pa lok maleng okelo cal ki otum. Ka jo i dul pa dano ma opoto ogamo lok, tye iye twero me yubu acel keken—ma oyubo gin weng—en aye twero ma yiko gin obedo maleng. Caki me yo me cwalo lok nyuto agiki pa yo me cwalo lok. Pien kamano, ka lok kiwinyo, kikano ci kiguoko, lok oyubo odoco dano ma opoto i tutwal pa Wod.

> 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.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yohana nyuto dano ma opoto i richo i ‘nino agiki’ pa yubu ma yenyo; gi winyo dwon i tunggi, kede gi dok cen me cwako kwena ma kelo gi i kare macon. Jogi ma gicwako kwena, pe gitamo kwena nikan calo but me ngimagi, ento gitamo kwena obed ngimagi keken, kombedi kacel gityeko miyo gi obed kakare. Miyo ngat obed kakare en aye miyo ngat obed maleng. Ka jo ma gi kwano kede gi winyo kwena ma Won ocwalo, giyiko kwena, kede gikweyo gi omedo maleng, en obedo pi twero me cweyo ma tye i iye kwena. Twero me cweyo otiyo tic me kiketo dano kakare, ka dano gigeno macalo Abraham. Kwena opwonye gi wiro dok winyo dwon ma i tunggi, ma kelo gi i yore macon, ma gin ada ma i dieng. Kwena olugi gi i ada weng, ci i kare ma giywayo i yore macon, gi tye ka ywayo i yoo pa gin ma kiketo gi kakare.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Ento yo pa ngat ma kare obedo macalo ler ma tye ka lero, ma twolo lereo dok dok nyo ceng ma opong maber. Ento yo pa ngat marac obedo macalo otum; pe ngeyo gin mane gi poko iye. Wod an, winy maber lok an; tur winye bot lok ma an waco. Kik pe giwoto ki wang mami; gwok gi i tung cwiny mami. Pien gin obedo ngima bot jo ma oyudo gi, kede rwom maber i ringgi weng. Gwok cwiny mami ki tek weng; pien ki iye ema weche pa ngima obutu. Kwany woko bot i dho ma kwer; labi me dho ma kwer war woko ki i. Wangi kik neno kakare anyim; ki lup wang mami kik neno kakare matye anyim bot i. Pim maber yo pa cati mami, ki yore mami weng obed tek. Pe idwogo i tung lacam onyo i tung lacor; kwany cati mami ki marac. Proverbs 4:18-27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Jogi ma kiketo gi kare ki lok ma kicwalo gitye ka woto i yo ma nyutu ler ma medo medo; ento ler acel ango man timo ni yo pa jo marac obed ma oturo mapol mapol. Ler yeko woko ki otur. Twero me yubu ma ociko ni obed ler i acaki omiyo tutwal acel i dano i agiki, macalo kit ma ler omiyo i acaki. Dul ma pe gikwanyo rwom ma i butgi, ci giyero woto i yo ma oturo, “guboto” i Lokne; pien guboto i kidi me kom, kidi macon ma kigweyo. Rwom en Alpha ki Omega, ka joma kiketo gi kare winyo lok magi ki giyoyo cwinya-gi bot lok magi, gikwanyo lok magi i wang cwinya-gi; pien Alpha ki Omega odwoko cwinya-gi bot kwaro (gima otime con), ki cwinya pa kwaro nyuto bot agiki.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Yo pa jo ma atir obedo ma atir; in, ma atir maloyo weng, ipimo yoo pa jo ma atir. Eyo, i yoo pa tero me wic in, A Rwot, wan wakuro in; mito pa cwinywa obedo bot nying in, ki bot poko in. Ki cwinyna amito in i otum; eyo, ki Lamo ma i iye an abi yen in i okinyi matut; pien ka tero me wic in tye i piny, jo ma bedo i piny weng gubipwon atir. Aisaia 26:7-9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Lubanga pimo, onyo otero kica, jo ma woto i yoo pa atir; en otim mano i ‘cawa me agiki’, ka kit me pimo pa En tye i piny. Jo ma atir gin jo ma okuro Rwot, me golo kare me kuro i kop pa dako manyen apar. Mit pa jo ma woto i yoo pa ngec ma tye ka medo, obedo me ngeyo mapol keken nying pa Lubanga, ki kit pa En. Jo ma okuro Rwot gi, gin jo ma waco ngec me ciko pa agiki; pien gin jo ma goyo dwon i tung me otino, ma obedo ngec me i wie ma acel i Poto pa Yohana apar aboro, ma ki lubo iye ki ngec me aryo ma i woko.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.

> Ka jami man otyeko, aneno malaika mapat oboto ki polo, ki teko madit; piny oler ki dwong pa iye. En okayo dwol madit ki teko, waco ni, Babilon ma dit obur, obur, ci obedo kabedo pa timoni, ki kung me tipu marac weng, ki ot me nyono weng ma pe maler ki ma pe kimito. Pien ogwanga weng gicamo divai me kec pa riwotne, ki rwodi me piny gicweyo riwot kwede, ki jocato me piny gibedo macoo tutwal pi mapol pa gik mamit pa iye. Kede, an oywene dwol mapat aa ki polo waco ni, Wutie ki iye, jo ami, pud pe obed jo me rwate kwede i bal pa iye, ki pud pe oyudo pi peko pa iye. Revelation 18:1-4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Ikare ma malaaika me Nyutu 18 o aa piny i ceng 11 me September, 2001, kanisa pa Seventh-day Adventist pe ogamo kwac me agiki me dwogo i yoo macon. Ka cen, okwero bedo rut pa Protestantism ma ada i United States of America. I kare eno, tem ocake pi jo ma yero me kawo kwena pa dwon ma tek kede me camo ne, calo ma kityeko yaro ki John ikare ma malaaika me Nyutu 10 o aa piny i cako me Adventism i ceng 11 me August, 1840. Jo piny ma lamal, ma gi okwanyo law madwong pa Protestantism ma ada ikare ma kiweyo kwena pa malaaika ma acel woko, eka giluwo yoo pa Protestantism ma otuk woko i cako me Adventism.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Luny pa Protestant matir dong ne kicweyo bot jo ma gicwako kwena ma i buk matin ma ne obedo i cing pa lakica i Fweny pa Yowana 10. Kit temo ma ocake i Adventism ki 1840 dok i 1844, tyeko nyutu kit temo ma i agiki pa Adventism, ki 11 me September, 2001 dok i Cik me Sunday i United States of America. I kare me acel, 1840 dok i 1844, kacel ki kit temo ma ocake i 11 me September, 2001, nyutu wiiro me dispensation ki dul pa jo me yie ma con ma gi rwate twero pa Protestantism, i dul manyen pa jo me yie ma gicako twero pa Protestantism matir.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Gin ma ber maloyo i paro wa ikom yoo pa jo ma atir, obedo ni i kit ma con ma eni tye ki cwiny opoto ma nyutu acaki pa kare me kuro. Jo ma tye ki geno gi kuro Rwotgi i kare meno; kare meno ogiko ka cal ma otyeko keto i kwena pa Yangi me Otum Alere kiyweyo. Pim mane i acaki pa Adventism ogiko ka kwena pa Yangi me Otum Alere otyeko i ceng 22 me October, 1844. Pim ma i agiki ogiko bot jo ma kiyubo gi ki Yohanna i kare me cik pa Sande i United States. Kwena pa Yangi me Otum Alere i agiki obi tyeko kaka i acaki; ci i acaki pa Adventism cal ma otyeko keto i kwena pa Yangi me Otum Alere kiyweyo i anyim me giko pa pim. Kwena pa Yangi me Otum Alere i acaki kombedi tye kiyweyo i agiki.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Nyiri macwer ma kikwero ma gitye ki tam maber, gin timo muma ki Lubanga; ka nyiri macwer ma marac ma gitye ki tam marac, gin timo muma me tho.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Ma en owaco botgi ni, “Man aye goc ma iromo weko jo ma gireyo obed okuc; kede man aye med-gi cwec.” Ento pe gi winjo. Ento lok pa Laa Rwot obedo botgi: cik ki tung, cik ki tung; rek ki tung, rek ki tung; kany matin, kono matin; mondo gidog wot, gibure i wie, gibale, gikwero, gipoke. Eyo, winjo lok pa Laa Rwot, in jo me lelo, ma ilonyo lwak man tye i Jerusalem. Pien un owaco ni, “Wa okwanyo kuc ki tho, kede ki bur wa obedo ka kube; ka yud ma opong weng bino oyuro, pe bi bino botwa; pien wa oketo kwena me bedo ka rweny pa wa, kede i lok me bwal wa okano wa.” Erac, Laa Rwot waco ni, “Neno, ater i Siyoŋ kidi me rwom, kidi ma ocwako, kidi me kor ma wel ma loyo cwiny, rwom ma tek maber; ngat ma geno pe bitur.” Isaya 28:12-16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Jo ma kitero atir gikelo ngec maleng me coyo dwon i abicel me nino bot kanisa, ci dong gicwalo ngec me dwon me aryo ka giluongo dano weng me dwogo woko ki i Babylon.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> Ento i tic me agiki me ciko lobo, kityeko miyo lwongo aryo ma pe gin acel bot kanisa. Kwena me malaika aryo en ni, ‘Babilon oboro, oboro, kabedo madit en, pien omiyo oganda weng omin waini pa kec me kworone.’ Kede i yubo madit pa kwena me malaika adek, dwon kiwinyo ki polo waco ni, ‘Wuu woko ki iye, jo na, pi we pe unwang ki richone, kede pe uurom i balone. Pien richone omete ki polo, kede Lubanga oparo balone.’ Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Jo ma pye woko ki Babilon ka gimedo bot jo ma tye ka woto i yo pa jo ma kwer, gubedo i dul pa jo me Rwot ki pi me baptiis, ma kinyutu kwede nying jami adek pa i Polo. Jo ma kiketo gi atir, ka bedo jo ma kombedi tye ka winyo kwena ma kicwalo bot Yohana i Patmos, onyo jo ma citep giloke gi woko ki Babilon, gin weng kiketo gi atir kun gi yee Tipu Maleng’. Cwec me kit pa Nyasaye pa Tipu Maleng’ ki kit pa dano kityeko timone, calo kit ma kiketo ne cal, ikare ma Kristo oketo bot mwene kit pa dano. Jo 144,000 kityeko kinyutu gi i lakit aryo: nyithda 12 pa Jakobo ki latic 12. Jo marac kityeko kinyutu gi ki dul ma 13 ki latic ma 13. Luben “13” i cal aryo weng kityeko giloke gi me bedo lami pa Rwot, kede jo ma giyabo loke manen kinyutu gi ki Esau, ento lanen ma matidi, Jakobo, kinyutu gi ki jo ma gi yee loke manen. Esau ki Jakobo weng kinyutu gi jo Seventh-day Adventist me Laodikea i agiki pa lobo. Dul acel gi yee kwena maleng’ ma kicwalo ki i coc pa nabii, kede kityeko loke gi dwogo Israel, ento Esau ogwoko nyingne.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Pud tye gin mapol-ki-mapol i rek 9 magi me Alfa ki Omega, pien man obedo keken golo macok pa cako ki tyeko i Lok pa Lubanga.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter three. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Rek aboro me kit ma otime con, ma calo lok me rweny kacako ki cweyo lobo too i Dwogo pa Yesu marom aryo. Rek aboro weng magi me rweny, ma gicako ki tyeko, rwate piny kacel ki nyig coc adek me acaki i lut adek i Kitab Nyuto. Nyig coc adek meno nyutu ni Nyuto pa Yesu Kiristo, ma kityeko yabo woko mapwod pe kityeko tyeko kare me temo, obedo nyutu me teko me cweyo pa Lubanga. Teko mukene angec romo cweyo lanyut ma ocubocub opoko, ki bot jo me lanyut ma lalar-lalar, jo ma gicwalo lanyutgi kacako ki kare pa Mose too i kare pa Yohana ma Nyuto?

Take off your shoes, for this is holy ground.

Cweyo cal i tung in, pien piny man en piny maleng.

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