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

Buk me Yoel ki Kanisa Adventist me Sabat pa Laodikea - Namba 29

Number Twenty-Nine

Namba 29

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Lok pa janabi me Mesiya ma abicel i Buk pa Matayo obedo lakit me yo me piny cwiny ki tho. I ceng 18 me dwe July, 2020, nyutu anyim me bur me balo Nashville oketo Eliya ki Mose i tho.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Alama me yo pa Mesiya ma abicel en poko cwinya me nino 18 me July, 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Eka otyeko piny gin ma ki waco ki Jeremia nabi, waco ni, “I Rama ki winyo dwon me peko, ki kwalo lwak, ki kwel madwong; Rakel kwalo lwak pi nyithine, pe omito ki cweyo, pien pe gitye.” Matayo 2:17-18.

## Prediction

Ngec me anyim

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Man aye gima Rwot owaco ni: Owinyo dwon i Ramah, ywak, ki ywak ma pire tek; Rahel tye ka ywak pi nyithine, pe ogamo miyo kuc pi nyithine, pien pe dong gitye. Yeremia 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Mose ki Eliya gubedo ginek i yo me Sodomu ki Misiri. Lok agiki me Cik ma Macon nyutu ni Eliya obino pi anyim nino maduong ki ma rwenyo cwinya pa Rwot. Nino ma rwenyo cwinya cako ka Mikael ocung i Daniel 12, ki i Revelation 22 kityaro ni, ‘ngat ma tye laber, ki ngat ma tye marac,’ gibed i kit en pi kare weng.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> I kare meno, Mikael, rwot madit ma lubo nyithin jo mamegi, obicung woko; ci bino kare me bal madwong, macalo pe obedo kare mo keken ki kare ma cako bedo dugu nyo i kare meno; i kare meno jo mamegi bikwanyo woko, dano acel-acel ma bikikene coyo iye i buk.

> 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 22:11.

> Ngat ma pe atir, obed pe atir dok keken; ki ngat ma dirica, obed dirica dok keken; ki ngat ma atir, obed atir dok keken; ki ngat ma maleng, obed maleng dok keken. Revelation 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Elija myero onen piny ka kare pa kica ogiko, kede i Buk me Nyuto chapta apar acel kigero, ento ocako i tho, piny ka kare pa kica ogiko. Ocako i tho kede oyabo lok pa iye nyo ka kare pa kica ogiko; kun dong bedo me ocako i tho mapat, pa jo maber kede jo marac.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Jo mapol ma nino i pobo me piny gibiro chier; jo mogo gibiro bedo i ngima pa kare weng, ento jo mogo gibiro bedo i apir kede tito pa kare weng. Daniel 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Ciero ma patpat opongo ki Dwogo me Aryo pa Kristo, kama gi ma ber i wang Lubanga ma otho gicier, ci dong obedo mwaka 1,000 ka jo lacic gibedo lobo bura bot gi ma orem. I agiki me mwaka 1,000 tye ciero mukene, ki Dwogo me Adek pa Kristo. Rek me ciero ma poro rwate ki ciero pa liech pa Papa, ento ciero acel acel obedo gin ma patpat i Lok me poro pa Lubanga. I dwe July 18, 2020, dul me Laodicea pa 144,000 gikweyo kwo pa gigin kun gibalo cik pa Kristo ma gengo keto kare mapol loyo 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Ci dwon onwiny i Rama, ma pirone ni dwong me cwiny ki keto dwong i kene keken. Rachel, ma pirone ni jawot maber, tye ka liyo peko pien Moses ki Elijah pe tye, ki madwong loyo, pe gu romo me nywako kweg. Pe gitye ki kweg, ki Laloc Maleng en ma miyo kweg, ma obicwalo ka dwon i gwang ocake i dwe me July me 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Gin man timore kun mapwod pe ogiko kare me temo, ki calo ma Buk me Nyuto waco, kun mapwod pe ogiko kare me temo Nyuto pa Yesu Kiristo kiyabo woko. Yabo woko eni en aye ma odwogo kwo pa Mose ki Elija, ma bende en Rakeel, ludoko yot maber, ma onongo tye ka loro ki kundo pi nyarege; en pe onongo nongo kuc. Kundone odwoko cwiny maber ka nyarege gidwogo kwo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> En owaco bot an ni: Pe i keto cing i lok me poropheti me buk man; pien kare tye oko. Revelation 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Mose ki Elija gibedo otho i yoo pa Sodom ki pa Misiri, kadong calo ki Kriisto, jo 144,000 gibilwongo woko ki Misiri, ka cako dwoko kacel i dwe Julai me 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Alama me Yoo pa Mesia ma abicel obedo luongo woko ki i Misiri i Dwe me Julai me mwaka 2023.

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> En obedo kun nyaka ka Herode otho: me opong gin ma Lubanga owaco ki lanen, waco ni, ‘Ki piny Misiri a luongo woda.’ Matayo 2:15.

## Prediction

Ngec me anyim

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Ka Isirayeli onongo obedo otino, an onongo amarone, ci onongo akwaco wuoda ki Misiri. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Jo ma otho tye i yoo pa Misiri, dwon pa polo ma aa ki pat lwongo bonde pa Ezekiel me okutu pa jo ma otho i kwo. Dwon eno ocako winyo i July 2023.

> 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. 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. Revelation 11:11, 12.

> Ci bang nino adek ki nus, Roho pa kwo ma oa i bot Lubanga odonyo iye gi, ci gicung i tiende gi; luoro madwong opolo i botgi ma oneno gi. Ci gi winyo dwon madwong ma aa ki polo ma owaco botgi ni, “Binu malo kany.” Ci gidhi malo i polo i oboke; ci joma okwero gi oneno gi. Revelation 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Lubanga okwaco Wodne woko ki Ijipt, kadong Mose bende okwaco woko ki Ijipt; pien Mose calo Alfa, ni Yesu calo Omega, ginyutu kit obedo pa 144,000, ma gitito nyim pa Mose ki pa Mwanakondoo. Nyim eno tye ki kwac me wot woko ki Ijipt. I buk Ezekiel ginyutu kare aryo, ma gicwalo calo anyim i kare aryo i yubo Adam. Acelo, ringo kicweyo; ci bang en, pum me bedo kiketo i ringo, ci obedo ngima. I Fweny pa Yohana potbuk 11, kare ma acel obedo donjo me Tyen pa Lubanga i gi ma kigiweyo, ci bang en gicung i tianggi. Ka gicung, gin lwak pa Lubanga. Gin ma kelo Tyen i potbuk 11 gityeko nyutu ne ki lok me nabi ma acel pa Ezekiel. Dwon i thim obedo lok me nabi ma Tyen Maleng wot kwede.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Buk pa Matayo tye ki kapita apar aryo ma obedo omega bot kapita apar aryo i Genesis, kapita i Genesis magi omiyo lami nyutu aryo ma ginyutu kica ki 144,000. Laco ki dako meno kicimo gi pi kare weng i rwom me Lubanga ma ocweyo ki dano pa gi. Gibedo alama pi latic me cawa apar acel.

> “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 ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Kobo pa 144,000, ka giluongo gi me dongo i polo i dul apar acel pa Fweny: mokwongo, giluongo gi woko ki Misri, kabedo ma gimumoyone. Dwon ma aa ki pango luongo gi woko ki Misri, me omiyo gi obed cal pi lutic me cawa apar acel. Dwogo gi ki tho i 2024 bende giyaro ne calo nywal, ki calo cungo, keken malube ki kit yaro ma kicweno. I kom nywal, gin aye ma gityeko poko lok pa nyako apar ma pe giodako; i kite man, nywalgi obedo nywal pa pe odako, ki gin cal.

## The Seventh Messianic Waymark is 2024

Alama me abiro me yo me Mesiya obedo 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Kombedi, gin weng ma eni gitimo, pi otum woko lok ma Lubanga owaco kun ki nabi, ni, “Nen, nyako ma pe orwate ki lacoo obedo ki nyathi, ki obi nywolo nyathi ma dichuo; gibiluongo nyinge Immanuel,” ma ka kiyaro woko nyutu ni, “Lubanga ki wa.” Matayo 1:22–23.

## Prediction

Ngec me anyim

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Ka meno Rwot keken obi miyi alama; nen, nyako ma pe onongo ongeno laco obi bedo ki otino i iye, obi nywolo cwaa, ki obi keto nyinge Immanuel. Yesaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Onongo tye alama i kare pa Mose ki pa Kristo, calo bene i kare pa Millerite. I kare me agiki, Adventism pa Laodikea bino kwayo alama, kede alama keken pa gi en aye alama pa Yona. Bene tye alama pi jo ma gi cako bedo odoco i 2024. Alama gi en aye “dul abiro” me Levitiko apar abicel.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> En eni obedo laka bot in; omwaka man ubicamo gin ma oyaro pire kene, kede i omwaka marom aryo ubicamo bene gin ma oyaro ki en acel; kede i omwaka marom adek, ubi yub cidi, kede ubi kayo, kede ubi yubo ogor me waini, kede ubicamo nyim me en. Kede gin ma ocelo pi ot Juda, ma orwenyo woko, gubiketo odoco tine piny, kede gubimi nyim malo. Pien ki Jerusalem obiwuok ocelo, kede ki got Siyon obiwuk gin ma orwenyo woko; rwom cwinya pa Rwot pa lwak weng obitimo eni. 2 Kings 19:29-31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Ka wun ubine waco ni, “Ngo man wa bicam i higni abicaryo? Nen, pe wa bi yik, ki pe wa bi cobo ma obedo mapol bot wa.” Cen abi ciko berna i bot wun i higni abicel, ki obedo kelo jami me piny pi higni adek. Ki wun ubiyik i higni abicadek, ki ubicamo dong ikom jami me con nyo i higni abicangwen; nyo kare ma jami me piny ne obino, ubicamo ki jami me con.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Jogi ma ogwoko peko, bene ginyutu calo jo ma kigolo woko pa Isirayel, ki gikwanyo gi woko ki owete gi ma gicayo gi. Owete gi gikwanyo gi woko, pien gicayo gi, pien pe gitwero loyo lok atir me Sabat ma ki nyutu ki 'seven times' pa Mose.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Rwot oyubo Yerusalem; ocobo pire kene jo Isirayel ma kikweyo woko. Zabura 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Lubanga ocako cobo otum i dwe Julai 2023, ci otum obedo “jo ma kicwalo woko” pa Isirayel. I dwe Julai 2023, oketo cing pa en kare aryo me cobo jo ma kicwalo woko pa en. I 1849, oketo cing pa en kare aryo, i nyim ler me Omega pa kare abicel pa Mose i 1856. Ler me Alpha onongo kinyutu ki nyutu me porofeti ma acel pa Miller—kare abicel pa Mose.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> I kare meno binen bedo tier pa Yese, ma binen ocung calo tutwal pi jo; lwak binen yenyo iye, kuc pa iye binen bedo lamal. I kare meno binen obedo ni LADIT binen oketo cing pa iye doki, pi kare aryo, me dwogo jo pa iye ma kicweyo, ki Asiriya, ki Misiri, ki Pathros, ki Kus, ki Elam, ki Shinar, ki Hamath, kede ki piny matidi me yamo. Kadong binen cweyo tutwal pi lwak, binen cogo jo Israel ma kicwalo woko, kede binen cogo jo Yuda ma kigubu piny ki i tung angwen pa piny. Aisaia 11:10-12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Ka jo ma kikweyo woko kiketo gi malo calo alama, ci gicoko jo tic me cawa me apar acel, ma gubed gi ciko keken ki neno “lacer i kom jo ma tye ki kido pa Lubanga, ki jo ma gi gwoko nino me kuc ma poto.” Alama pa jo tic me cawa me apar acel en jo ma kikweyo woko; ki alama pa jo ma kikweyo woko, obedo mung pa chamo “i higa man gin ma medore pire kene, ci i higa me aryo gin ma borore ki gin acel mane; ci i higa me adek, yieyo, ri, tem yien me waini, ci icham kic pa gine.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Mukano me but me coc man obedo ni, tye ka yaro “doki abicel aryo” me Levitiko 25 ki 26. Sabat me kuc pa piny obedo but me laloc, ma nyutu gueth onyo kwer, malube ki ka igwoko onyo pe igwoko kuc me higa ma abicel aryo pi piny ma kigamo. Alama pa 144,000 obedo but me lagam me adek me laloc, ma ki yaro ne ki Sabat me piny me higa ma abicel aryo. Adwogi me kom me “doki abicel aryo,” nyutu but acel i but adek me laloc, ma lagam cwiny manyen kede paro manyen, kede ring manyen, kede piny me bedo iye.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Sabat me nino me abiro obedo alama ma tye i tung Lubanga ki jogi; ento Sabat me nino me abiro bene nyutu tic me kica ma kimiyo Israyel me kare macon. Gin myero obed jigwoko, jigi ma kiketo iye Cik Apar. Sista White tye peka ni Israyel me kombedi i mwaka 1844, ma rwate ki Israyel me kare macon, kiketo gi obed jigwoko ki jigi ma kiketo iye, pe keken me Cik Apar, ento bende me Lok poropheti pa Lubanga.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> Lubanga ocoo Kerek pa En i kare man, calo en ocoo Isirayel macon, me bedo calo ler i piny. Ki lakweyo madongo me adiera—ngec pa Malaika me acel, me aryo, kede me adek—En ocweyo gi ki bot kereke kede ki bot piny, me kelo gi i bot En ma loyo. Okelo gi me bedo gwoko cik pa En, kede okimino botgi gin ma adiera madwong me porofesi pi kare man. Calo lok maleng ma kimino bot Isirayel macon, man gin tic ma loyo me cwalo bot piny weng. Malaika adek me Apokarifu 14 ginyutu jo ma gimako ler me ngec pa Lubanga, kede giwot woko calo latic pa En me longo ciko i bor kede i pim pa piny weng. Testimonies, volume 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Cik apar kitye nyutu kwede alama pa Sabat pa ceng abicel aryo, ci cik pa poropheti kitye nyutu kwede alama pa Sabat pa higa ma abicel aryo. Adventism pa Sabat pa ceng abicel aryo ma pa Laodicea bino bedo ki kica madwong kacce gileko bote ci gicako yaro ceng, ento cik pa Sabat ma gologi i acaki obedo ‘kare abicel aryo’ pa Moses.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Me nongo piny ma Lubanga ogamo, dano pa Lubanga myero gi ngeyo kede gwoko, pe keken Sabati me nino ma abicel aryo, ento bende Sabati me higa ma abicel aryo. Adventism me Laodicea pe twero poko adiera me Bayibul man, kata bene gicobo ne ki bwoche. Man obedo tyen me cwinya maracgi ma tero gi me cwalo woko jo ma bin bedo bendera.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> Jo mapol i ot pa wu an gin jo geno ki chuny ma opong i bino pa Yesu Kristo, ci pi welo lok pa tito ma lamal man, wa abicel aryo i kare acel gikwanyo wa woko ki Kanisa me Methodist. I kare man, lok pa lanabi obedo ber madit tutwal bot wa: ‘Owete pa in ma gicayo in, ma gikwanyo in woko pi nying An, gi owaco, Wek Rwot obed gi lamal; ento obineno pi mor pa in, gi bikwongo.’ Aisaia 66:5.

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> Ki kare man nyaka dwe December, 1844, kica, temo, ki dwoko cwinya piny pa an obedo macalo pa jo Advent ma an amaro ma tye i tung an. I kare man, an awoto dako acel me jo Advent wa, ci i otino wa opico i tung kidi me lar pa ot. Pe obedo kare me yubo cwiny, ki wa abicel keken ni tye kany, gin dako keken. Ka an tye akwayo, teko pa Lubanga obito panga macalo pe con abedo owinyo peka. Kicamo an i neno me cwec pa Lubanga, ci nen calo ka an acayo malo malo ki piny, ci kignyuto an gin acel-acer pi yoto pa jo Advent bot Pota Maleng, macalo ma kiyiko i piny kany.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Kwene ma acel pa Ellen White kimiyo ne ka mon abic (ma ginyutu nyiri abic ma ngeyo) onongo gibedo kitet ka dong owete gi ma gumukogi ogoro gi woko. Gumikogi pi lagam me Dwogo me aryo, ka mano nyutu gi ma ogoro gi woko i cawa me agiki.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> Anen ni kanisa ma ki nying kende kede jo Adventista ma ki nying kende, calo Judas, bicedo wa bot jo Katolika pi nongo twero gi me bino yaro adwogi. Jo lalar i kare eno bino bedo jo ma pe ngene tutwal, ma jo Katolika pe ngene gi tutwal; ento kanisa kede jo Adventista ma ki nying kende ma ngene geno wa ki tice wa (pien gi neno wa marac pi Sabiti, pien pe gi twero me goyo piny ne) bicedo jo lalar, kede bicobo gi bot jo Katolika ni gin jo ma gikweyo cikke pa lwak; man en ni, gi gwoko Sabiti, kede gi pe gwoko Sande.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> Eka Jo Katoliki gimiyo Jo Protestanti cik me medo anyim me nywako cik me waco ni, dano weng ma pe bi gwoko ceng acel me wik i kabedo pa ceng abiro me wik, biketo gi i tho. Jo Katoliki, ma gin mapol, gibicungi Jo Protestanti. Jo Katoliki gibimiyo teko gi bot cal me kisolo. Kadong Jo Protestanti gibitimo kit ma min gi otimo con me ketho jo maleng. Ento, pud pe cikgi okelo adwogi, jo maleng binywak woko ki Dwol pa Lubanga. Spalding ki Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Jo Adventist me "nominal" (tye i nying keken), calo Juda, gubed cwalo wa bot Jo Katoliki. Gityeko timo mano pien "gipe hero" jo ma kiweyo woko "pi Sabat." Jo Adventist me nominal gikwaco ni gi gwoko Sabat me nino me abiriyo; omio, man pe obedo Sabat ma kityeko waco kono. Gipe hero jo ma kiweyo woko, pien ginen ni pe ginyalo yaro woko adieri ma obedo gin ma icak kwede pa "kare abiriyo" pa Musa, ma obedo ngec me "alfa" pa Elija i ngat ma en William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> Lubanga pe miyo wa lok manyen. Wa myero waco lok mane i 1843 kacel ki 1844 okelo wa woko ki kanisa mapat. Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> Ngec weng ma ki miyo ki 1840 dok i 1844 myero ki miyo obed matek kombedi, pien tye jo mapol ma gubalo yoo gi. Ngec myero ceto i kanisa weng. Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> Lok me adier ma wa omako i 1841, ’42, ’43, ki ’44 kombedi myero gikwane ki gikwace. Manuscript Releases, volumu 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Judas pe obedo cal me Sanhedrin ma kiketo ki Sadducees ki Pharisees; Judas obedo acel ikom jo-pwony apar aryo. En obedo acel ikom dako me nyom me lagam ma Kiristo obedo tye ka nyomo i Pentecost. Coko i kom jo ma kigi kwanyo woko obino ki bot Judas, kanisa Seventh-day Adventist me Laodicea. Gibedo ki cal mapol, cala ni Jo Levi ma Lakwena me Lagam okwanyo gi i Malaki 3. Jo Levi gikwanyo woko i kwero eno, ki limo gi obedo 25, bedgi tye ki yie maber onyo pe. Jo Levi gikwero gi mapwod giyweyo calo rwate, calo i cawa macon.

> 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. Malachi 3:3, 4.

> En bi bedo calo lame ki laler me feza; en bi yweyo nyith Levi, kede en bi yweyo gi calo zaabu ki feza, pi gicwalo bot Rwot sadaaka i kica. Eka sadaaka pa Yuda ki Jerusalem bi irwak ki Rwot, calo i cawa me con, ki calo i higa me con. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Jolevi gin offering, pien gi nyutu kit pa Kirisito maber tutwal; Kirisito en offering madit. Ka Jolevi 25 meno kigi keto malo calo offering, Jolevi 25 ma pe adier giduwo ceng i Ezekiel 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Yudas pe keken nyutu calo ja-Levi ma rac, kono bende obedo jadolo ma rac ma kicweyo pi higni pier adek, calo ma nyutu ki sendi me feza pier adek pa Yudas.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Ka dong Yudas, ma ocoyo ne, ka oneno ni gipire en, oloko cwinye, okelo dwogo cen apar adek me feza bot lube madit ki ludito, kowaco ni, “Atyeko timo cwer, pien atyeko ocoyo remo ma pe ki bal.” Gin owaco ni, “Man obedo ango bot wa? In itim kwede kene.” En oboro cen me feza i ot pa Lubanga, odwogo wot, onywongo kene. Matayo 27:3-5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Cok apar adek me feza ma Judas obwoyo woko nyutu ni Laloc me Lagam ogolo woko (oyweyo) piny me feza (feza ma pe atir) i Malaki adek. Lut pa jodol marac onwongo ki nyutu ki lweny me golo cik pa Kora, Datan ki Abiram, ki jo me lweny me 1888. Lut pa jodol marac ocamo gi ka United States, lwor me piny, oyabo cinge. Eka mac oketho jo malubo gi, i kare me golo woko kot ma odiyo ma opong weng, ma cako i Cik pa Sunday.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Nywalo pa nyako ma pe obedo ki lacoo i kare pa Kristo, macalo alama, nyutu alama pa nyako ma tye ki ngec i kare me agiki. I kare meno Sanhedrin, kanisa me Seventh-day Adventist me Laodikea, bipenyo pi alama, ento pe bineno alama acel keken ma kimiyo Laodikea. Alama pa lwak madwong, jo tic pa cawa apar acel, en neno jo-lacoo ki jo-dako ma tye ka gwoko Sabat me nino abiro i kare me temo pa cik me Sande. Alama pa jo ma odong i rwenygi ki jo pa lagam ma con en Sabat me higa abiro, ma nyutu twolo me Adventism, ma kityeko miyo nying calo kidi me tung ma i cente i meza maleng aryo pa Habakkuk. Alama ma kimiyo Adventism me Laodikea en alama pa Jona, ma kigamo iye i lok me Kristo ki Pita.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Ka Yesu ocopo i tung pa Kesarea Filipo, openyo jokony ne, “Dano waco ni an, Wod Dano, an ngat mane?” Gin owaco ni, “Moko waco ni in ibedo Yohana ma batisa; moko waco ni Elija; to moko mukene waco ni Jeremiya, onyo acel i kin lanen.” En owaco botgi ni, “Ento wun uwaco ni an ngat mane?”

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Simon Pita odwoko kede owaco ni, “In itye Kristo, Wod Lubanga ma tye ngima.” Yesu bene odwoko kede owaco bot ene ni, “Opong kica in, Simon Barjona; pien ring ki remo pe gi nyutu ne bot in, ento Wao na ma tye i polo, en aye onnyutu ne bot in. An bene awaco bot in ni: in itye Pita, kede i wi kidi man abi yubu kanisa na; kede lawic pa Kuzimu pe bigoyo iye. Abi miyi lagam pa lwak me polo; kede gin weng ma ibiketo lacam i piny, bi kete lacam i polo; kede gin weng ma ibiyweyo i piny, bi yweyo i polo.”

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> En dong omiyo latic pa en cik ni pe gi waco bot ngat mo keken ni en obedo Yesu Kristo. Matayo 16:13-20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Obonero pa Sanhedrin, kacel ki Adiventisimu, obedo obonero pa Jona. Kicwoko Simon Barjona ii lok man macalo alama pa dano me kica, pien dong gingolo nying pa en. I kare me kica kigi loke nying pa Abram. Kigi loke nying pa Saul obed Paul. Kigi loke nying pa Jakobo obed Isirael. Shahidi adek gicoyo atir ni, ka kigi loke nying pa dano acel ma i Bibul, en tye calo dano me kica; kacel ki en, gin nyuto calo jo me kica mag agiki, ma gin jo 144,000. Shahidi adek bene gicoyo atir ni nying pa dano me kica tero alama me laporofeti ma tye ki kube ki dano ma kigi loke nying pa en. Nying “Saul” tungo ni “kijero,” pien kigi yero en me cwalo Lok maber bot jo woko. Kigi loke nying pa en obed “Paul,” mito “tin,” pien i wang en kene en obedo tinitini loyo apwostol weng, pien obedo olwenyo kanisa pa Lubanga. Jakobo, lamok, oloke i nying kacel ki i kit me lubedo obed dano ma oloyo, calo gin ma “Isirael” mito. Nying pa Peter obedo “Simon,” mito “dano ma winyo;” kacel ki “Barjona,” mito “wod Jona.”

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Pita tye ka nyutu ludito me agiki pa Yona, pien en obedo wuowi Yona. “Yona” nyuto “labolo,” ki Simon en ngat ma owinyo wach pa labolo, ki Simon Bar-yona owinyo wach me keto mafuta pa Yesu, ka obatizo ne ki obedo Yesu Kiristo, ki Lamo Maleng obino piny i kit pa labolo. Wach pa Yona obedo wach pa labolo ma onyutu keto mafuta pa Yesu ki twero i batizo ne. Wach pa Yona onwong’o calo Yona tye i iye pa ryemo madit pi nino adek. Nino adek meno gin nino adek pa Pasika dok i nyim me dyero me acaki, ma onwong’o calo batizo pa Kiristo ki kare ma Yona obedo i iye pa ryemo madit.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Lamal pa Yona obedo lamal pa lubo pa Kristo i yik pa En, ma nyutu calo wot piny pa lacam pa Revelation 18 i 9/11. 9/11 ocake yore adek me tem, ma kinyutu kwede nino adek pa Yona. Yore adek meno bende kicweyo calgi i rek pa Millerite. August 11, 1840 onongo nyutu tem pa lacam ma acel; April 19, 1844 tem pa lacam ma aryo; ki October 22, 1844 tem ma adek. Yore adek meno gi nyutu 9/11, July 18, 2020, ki cik me Sunday.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Ikare pa Cik me Ceng, Yona ogolo piny ki i dho me rech, kany aye ka Kristo tye kagolo Laodikea ki i dho pa En; kany aye ka peke pa Balaam oyabo dho ne kadi owaco; kany aye ka Zekariya, tata pa Yohana ma Batisita, owaco; kany bende aye ka United States owaco macalo nyoka madwong. Ci eka Yona owaco lok me ciko agiki bot piny macalo alama pa gin ma gi ocier kede Musa ki Elija i 2024. Cwinya magi otho i yoo me Sodom ki Ijipt, ci anyim ne gi ocier, gidok obedo lajogi madwong pa Ezekiel. I kare pa ciero gi, gidok alama pa Yona, pien en nyuto calo gin ma otho ki gidok ocier me miyo lok agiki bot Nineve. Yona i iye me rech madwong, Daniel i ot pa leyon, ki Yohana i pira me mo ma tye iyoto, gin nyuto calo 144,000 ma gi o rwate tho ki cier ma calo alama. Lubo ki mo ma otime i 9/11 ma orwako bot ciero pa lajogi madwong pa Ezekiel nyuto calo batiso pa Kristo ma orwako bot ciero pa En.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Jo Farisi ki jo Sadusi keken gibino, ka gitemo ne; gipenyo ne ni onyiso gi alama ma aa ki polo. En odwoko gi, owaco botgi ni, Ka obedo i otieno, uwaco ni, ‘Bi bedo kare maber,’ pien polo obedo macalo rem. Ka obedo i okinyi, uwaco ni, ‘Tin bi bedo kare marac,’ pien polo obedo macalo rem ki ocule. Inyin jo wanafiki, utye ki twero me cimo wang polo; ento pe utye ki twero me cimo alama pa cawa? Lwak marac ki ma opong ki zina tye ka yenyo alama; pe bi miyi ne alama mo, ma dong keken alama pa laco lok Jona. En oweko gi, oceto woko. Matayo 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Tim ma lamal ma ogiko weng ne obedo dwogo i kwo pa Lazaro.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> I dwilo me bino bot Lazaro, Kristo onongo tye ki bedo me kica bot jo ma pe gi rwako ne. Odwilo, ma pi dwoko Lazaro ki i tho, omiyo jo ne ma wi-gi tye tek kede ma pe gigeno alama mukene ni en adaa ‘Dwogo ki i tho, kede Kwo.’ Pe onongo mito weko gen weng me bot jo, dii ma odugu, ma tye ka lic, me ot Isra’el. Cwinye ne onongo tye ka peko mapol pien pe gudo cwinye-gi. I kica ne onongo oparo me miyo gi alama mukene acel ni en Ladwoko, en cente keken ma romo kelo kwo kede kwo ma pe tho i lero. Man onongo bedo alama ma jadolo pe gubedo twero poyo lok marac. Man aye kit ma omiyo odwilo me ceto Betania. Twero man ma madwong, dwoko Lazaro ki i tho, onongo tye me keto cing pa Lubanga i tic ne kede i porone ni en tye ki bedo pa Lubanga. The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kristo odong cawa kun pud odwoko Lazaro ki tho, kede ni Lazaro pe keken obedo lamal me keto lagoro; ento boti, en bende obedo “lacop” i tung tic pa Lubanga. I lok man alama pa Yona obedo keken alama pi dul ma tye ki ngwec kede marac. Obedo me tic madwong ni wanen ni cawa me tic me keto lacop obedo mapat maber. I lok ma watye ka cano, kama nying Peter ocok, omiyo wa ngeyo ni ki kare meno con Yesu ocako nyutu ni myero ogweyo ne, ento i rek me agiki Matayo ocoyo ni, “Eci ociko jopuonj pa en ni pe gikwongo bot ngat mo ni en obedo Yesu Kristo.” Ci i rek ma lubo woko en ocoyo ni, “Ki kare meno con Yesu ocako nyutu bot jopuonj pa en kit ma myero odonyo i Jerusalemi, kacel ki peno mapol ki ludito, kabona madit, kede lami-cik; ci gibigweyo ne, ci obed odwogo ki tho i nino me adek.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Lok man ocako ki Yesu openyo ni jo paro ni en ngat mane, ci dok openyo lutic pa en ni gin paro ni en ngat mane.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Ka Yesu obino i tung Kesarea Filipo, openyo laticge pa iye ni, “Dano waco ni, an Wod Dano, abedo ngat mane?” Gin owaco ni, “Jo mogo waco ni in Yohana ma batisa; jo mogo, Eliya; ki jo mukene, Jeremia, onyo acel i lanabige.” En owaco ni, “Ento wun waco ni abedo ngat mane?” Matayo 16:13-15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Ka Pita omiyo lagam, oyaro ni Yesu obedo Khristo, kede Wod Lubanga ma tye kic. Lok ‘Khristo’ aye lok me Giriki ma rwate ki lok me Hebru ‘Mesiya’. Yesu okwanyo lapeny pi en anga, kede okelo lupwonya bot ada ni En aye Mesiya; ento con keken owaco botgi ni pe giwaco bot ngat mo. Ki kare meno con, ocako opwonyo ni obi opieko alama abic adek ma tye i pot buk adek ma agiki pa Matayo; ento ne myero ada ma kitero ki Khristo kiyab ka i lanyut keken.

We will continue these Messianic waymarks in the next article.

Wabi medo alama me yoo pa Mesiya magi i coc ma bino anyim.

## Alpha light of the third angel

Ler me Alfa pa malaika ma adek

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> I otum me autumn pa 1846, wan ocako gwoko Sabat pa Bibilo, ka wan oyaro ne kacel ki kwaro ne. Kare me acel con, ki cako woyo cwinyna bot Sabat ka an onongo tye i lim me ceto i New Bedford, Massachusetts, con anyim i mwaka meno. Kany an onongo rwate kwede Elder Joseph Bates, ma con con onwongo okwaco yie pa Advent, ci obedo latic ma otamo maber i jami meno. Elder B. onongo tye ka gwoko Sabat, ci ocwako cwiny pi ber pa ne maber tutwal. An onongo pe aneno ber pa ne, ci aparo ni Elder B. obedo ki bal i yiko Cik ma Angwen loyo cikke abicel angwen ma mukene. Ento Rwot omiya neno pa Ot me Can me Polo. Ot pa Lubanga onwole i Polo, ci an onyutu Sanduku pa Lagam pa Lubanga ma kicupo kwede Kom me Kica. Anjelo aryo onongo tye kagwoke, acel i tung acel me Sanduku, ki tengogi gi oyabe ocopo ikom Kom me Kica, ki cimogi gigolo bot ne. Anjelo ma otunge an owaco bot an ni gin eni gireyo Dul weng me Polo ma gineno ki bwoc me rwak bot Cik Maleng ma kicoyo ki Lating pa Lubanga. Yesu ogolo woko cobo me Sanduku, ci an oneno Tabul me kidi ma i komgi kicoyo Cikke Apar. Akumba keken ka an oneno Cik ma Angwen tye i dyere tutwal me Cikke Apar, ki Olul me lela malol ocang iye. Anjelo owaco ni: “En keken obedo acel kende i Cikke Apar ma tito Lubanga matye ngima ma ocweyo Polo ki Piny kacel ki gin weng ma tye iye. Ka Kibeto Te pa Piny, ento Te pa Sabat bene kibeto.” Testimonies, volume 1, 75.

## Omega light of the third angel

Ler Omega pa malaika me adek

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Gin ma tye i rwate kwede Lubanga woto i ler pa Ceng pa kit ma kare. Pe gi golo ducu Laler-gi ki kwanyo yo-gi i bot Lubanga. Ler pa polo orwategi. Ka gi luny i agiki pa gin ma otime i piny man, ngec-gi me Kristo, ki lok pa nabi ma kom en, medo madwong. Gin tye ki rwom ma pe tye agiki i wang Lubanga; pien gin kacel ki Wode. I botgi, Lok pa Lubanga tye ki ber ma loyo weng ki kamor maber. Gi neno rwate ne. Adiera kiyabo botgi. Tito me dwoko rwom okano ki ler malwol. Gi neno ni Lok pa Lubanga obedo lagony ma yabo mijara weng ki yeko peko weng. Gin ma pe gi rwako ler ki woto i ler, pe gibineno mijara me kare pa Lubanga; ento gin ma pe gicero me teto musalaba ki lubo Yesu, gibineno ler i lere pa Lubanga. The Southern Watchman, April 4, 1905.

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