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

Buk me Yoel ki Kanisa me Adventista pa Nino aboro ma Laodikea - Namba 38

Number Thirty-Eight

Namba 38

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Tem pa Makati me Polo onongo obedo tem me ‘omega’ pa bedo lupwonya i kare pa Yesu, kadong bende onongo obedo ‘omega’ i cakke ki tem me Mana ma ki yaro calo ‘alpha’ i gin me kica pa Isirayeli me con. Cako ne onongo obedo Mana; agiki onongo obedo Makati me Polo. Pien ‘omega’ pi kare weng obedo madit maloyo, weko ma madit maloyo pa lupwonya ma otime i Kapernaum omiyo Kapernaum oyaro calo ‘omega’ i gin matime pa Kristo kede i tem pa bedo lupwonya.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> En Yesu owaco bot lami pa en ni, "Ka ngat mo omito bino acaki an, obed oweko iye keken, ci okawo musalaba pa iye, ci rwate an. Pien ngat ma omito gwoko kwo pa iye, obalo; ento ngat ma obalo kwo pa iye pi an, obinongo. Pien gin ngo ma omwono dano, ka ogamo piny weng, ento obalo cwinye? Onyo ngo ma dano bimiyo me keco pi cwinye? Pien Wod Dano bi bino i dwong pa Wone ki malaika ne; ci dong obidwoko ngat acel acel ki kit tice pa gin. Adier, an awaco botu ni, tye ki mogo ma tye kacung kany, ma pe gibimeto tho, nyaka gibineno Wod Dano bino i lobo pa en." Matayo 16:24-28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kapernaum obedo tem me omega. Tem ma i Kapernaum obedo tem me moo i poko pa nyako apar ma pe onongo ngiyo lacoo; ma cako ki yaro i iye otii, kede cako kare ma iye nyako ma lujiji nongo ngec ni pe gi tye ki moo. Ci gi cako kwor mapol ka gi bino macokcok i bur me cik me Sande ma tye ka cungo, calo kit pire tek ma i Kapernaum ma kimiyo neno i John 6:66. I porofeti, gi tye ki "keme."

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> “Ļauj, tās dienas nāk,” saka Tas Kungs Dievs, “kad Es sūtīšu badu zemē, ne maizes badu un ne slāpes pēc ūdens, bet pēc Tā Kunga vārdu dzirdēšanas. Tad tie klīdīs no jūras līdz jūrai un no ziemeļiem līdz austrumiem; tie skraidīs šurpu turpu, meklēdami Tā Kunga vārdu, bet to neatradīs. Tanī dienā skaistās jaunavas un jaunekļi ģībs no slāpēm. Tie, kas zvēr pie Samarijas grēka un saka: Tik tiešām dzīvs ir tavs dievs, ak Dan, un: dzīvs ir Bēršebas ceļš, — arī tie kritīs un vairs necelsies.” Amosa 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Tem pa Omega i Capernaum nyutu calo Tem pa Omega ma bino lacen ki tem me keto kidi pa 2024. Tem pa Omega en kabedo ma nyako me nyome kiketo alama iye mapat ki cik me Sunday. En kabedo ma yweyo kityeko agiki pi kare matwal; pien ka obedo maleng keken, pe dong jo me woko (jo ma pe jo Yuda) bi wot iyie Yerusalem doki pi kare matwal.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Ladit bende obi waco dwon madwong aa ki Sayooni, kede obi wolo dwon pa iye ki Yerusalem; ci polo ki piny gibiro ror. Ento Ladit obi bedo geno pa jo pa iye, kede twero pa nyithindo pa Isirayeli. Kamano ubino ngeyo ni an Ladit, Lubanga pa wunu, ma abedo i Sayooni, got maleng mera; eka Yerusalem obi bedo maleng, ci jo-lare dok pe bi yabo i iye.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> En obino time i kare meno, ni got obino turo waini manyen, ki got matidi obino yubu ki dyo, ki aore weng pa Yuda obino yubu ki pi, ki lacim me pi obino aa woko ki ii ot pa Rwot, ki obino mi pi i lobo mapiny me Sittim.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Misiri obino bedo opoto, ka Edom obino bedo tim ma opoto, pi bwolo ma gi otimo bot lutino pa Yuda, pien gi oroco remo ma lwak i piny gi. Ento Yuda obedo kun ceng weng, ka Yerusalem ki bot kaka bot kaka. Pien an abiyweyo remo gi ma pe anyweyo; pien Rwot obedo i Siyon. Yoel 3:16-21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Yerusalem ki yweyo ki richo i kite me agiki me kwero me nyutu; i Zekariya, ginedo adek, en ka ma lewo me cwer ma malwol me “Philadelphia” omiyo Josua me loko lewo ma pothy me “Laodicea.” “Enot Yerusalem bi obed maleng, kede pe dong jo lurem bi loyo iye,” pien gano otyeko ki yweyo ki gogo, ki ki cogo calo sadaka me acaki. Man tye i tem me “omega,” kede tye ka time ma dirica me polo giyab, kede Yesu oketo kidi ma lamer i sanduku, owaco bot lobo, “bi nen.” “Bi nen” cal me lobo pa an, nyako me nywako pa an, sadaka pa “Leviti” calo kare me con. “Bi nen” ot lamo pa an, sanduku pa an ma opong ki kidi ma lamer—kidi keken kikete calo but pa karau me lobo pa dwong.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Tem me Alpha ma i kidi me 2024 kelo bot tem me Omega me ot pa Lubanga. Tem me Omega tye ka otime ka dirica pa polo kiyabo; en aye cawa ma nyako me nyomo oyubo pire pi bedo atera. Nyiri ma pe gi yomo ma mere, ki ngecgi me koth me agiki ma pe atir me kuc ki gwok, yamo oyuki-gi woko kom dirica ma kiyabo, pien ngec pa gin ma otime tye en ngec me yamo me wang ceng. Ngec eno obedo yamo ma pire tek pa Isaya ma kigwoko woko, i ceng me yamo me wang ceng; en aye yamo angwen pa Yohana ma ki ret woko i cawa me keto kite pa 144,000.

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

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

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> Wabi nino i but kume keken pa lobo ma pe kato? Wabi bedo ma wii tung, ma otutu, ki ma otho? Aii, ka onongo wa bed ki i kanisa wa Roho ki pum pa Lubanga ma opumo i jo pa en, pi gicungo i cinggi ci gibedo ki kwo. Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Jo ma kwayo woko ngec pa yamo ma aa ki Masariki pa Islam, gicoyo gi ki yamo woko ki dirica—ki yamo keken ma obedo alama me gicobo gi. Lunyodo me bal omako rwate ki dul pa jo ludic ma pe tye ki mo, matwal. Efraim dok ocake ki cal pa en. Gikwanyo woko medo me ngec pa kare me keto muhuri, kede rwom pa en ki Islam me woe ma adek. Lubanga bi dwoko dit pa ngec gi ma pe adier me kot me agiki obed "aibu."

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Jo pa an gubale pi ngec peke; pien ikweyo ngec, an bene abikweyo in, pi pe ibedo lapirisita pa an; pien i wil cik pa Lubanga ma in, an bene abi wil lutino ma in.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Ka gimedore mapol, bene gitimo richo bot an; omiyo abiro loko duŋgi dok obedo koba. Gicamo richo pa jo pa an, ki giketo cwinya gi bot peko gi. En obi, calo jo, calo jadolo; abiyaro gi pi yoregi, ki abiyogi malube ki ticegi. Pien gibicamo, ento pe gibipong'; gibitimo kwer, ki pe gibimedore; pien giweyo gwoko wange bot Rwot. Kwer, ki divai, ki divai manyen, kikwanyo cwinya. Jo pa an penyo lamal bot yati gi, ki lakocgi cwalo lok botgi; pien moyo me kwer omiyo gibal, ki giwoto kwer woko bot Lubanga gi. Gikwongo misango i lawic me got, kendo gikuwo obwono i odii, piny i yati me 'oak', 'poplar' ki 'elm', pien lielgi obedo maber; omiyo nyigi bibitimo kwer, ki mon mamegi bibikwer. Pe abi yaro nyigi ka gibitimo kwer, onyo mon mamegi ka gibikwer; pien gin keken giwoto i woko ki dako me kwer, kendo gikwongo misango ki dako me kwer; omiyo jo ma pe gongeyo gibipoto.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Kadi bene, in Isirayel, itimo me cwer; ento Juda pe obed atuk; ci pe wunu bin i Gilgal, pe wunu dul i Bethaven, pe wunu keto kwer ni, “Rwot tye.” Pien Isirayel tye ka dwogo cen calo dii ma tye ka dwogo cen; kombedi Rwot bi keto gi i cayo calo lam i kabedo madwong.

> Ephraim is joined to idols: let him alone.

> Efraim ogamo pire ki sanamu: we iye keken.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Pi pa gi odok marac; gi tye ka timo keco kare keken; rwodi pa iye, ki kica, gi mito, “Mi wa.” Yamo omako iye i lapokne, gin bicenyo pien cwec pa gi. Hosea 4:6-19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Kic ma kikwanyo woko obedo gin aryo: nyako ma pe kanywalo ma pe ki ngec, kacel ki kwec me bal ma gi rwate kwede. Wa obedo calo gin ma wacamo, ento gi kwanyo woko lok me yamo me tung me wang ceng, to gi oyero lok me bul ma kelo bwolo matek ikomgi, ci gi rwate ki lok me kuc ki gwok me kot me kare agiki ma pe atir. Waini manyen pa Yoel kikwanyo woko ki dwotgi, ka nono ma Jeremia obedo dwot pa Lubanga.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> Ka gikwanyo adiera, dano gikwanyo ngat ma ocwalo ne. Ka gicado i wi cik pa Lubanga, giyiko twero pa Lami-cik. Oromo yot tutwal me yubo cal i lok me pwony ma pe adier ki i tam me paro marac, macalo kitye me yubo cal me yien onyo me kidi. Ka gicoyo marac kit pa Lubanga, Satan otelo dano me paro en i kit ma pe adier. Bot jo mapol, cal me filosofa kiceto iye i kabedo pa Jehovah; ento Lubanga ma tye kwo, macalo kit ma orwate i lokne, i Kristo, ki i tic pa cweyo, giyworo ne jo manok keken. Jo mapol madwong gimiye cweyo-piny obedo lubanga, ento giyiko Lubanga pa cweyo-piny. Kadi tye i kit mapat, woro cal tye i lobo me Kristo kombedi pire kene calo kit ma ne tye i Iserael macon i kare pa Elija. Lubanga pa jo mapol ma ginywako ni gin jenge, pa jo me filosofa, pa larwak me coc, pa jo me politika, pa jo me coc pa ngec—Lubanga pa dul me modo ma kipolo maber, pa koleji mapol ki yunivasite mapol, eka pa dul me pwony me teologia mapat—pe lego tutwal ki Baal, jok me ceng pa Phoenicia.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

I kare me nyutu pa matir ki mape atir i nino pa Miller, yamo ogolo woko nyako maleng mape atir, ka Rwot oketo cal i nyako me nyom pa En i kare me tem ma iyie ma omega pa dirica ma oyabe.

> 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. Malachi 3:1–4.

> Nen, abi cwalo lacak na, ci obi yubu yoo i anyim an; ci Rwot ma un luturo, obi bino ka cit i Hekalu pa’ne, en aye lacak me lagam, ma un gumaro iye: nen, obino, waco Rwot pa dul me lweny. Ento ngo matwero bedo i nino me bino pa’ne? Ki ngo bitwero cungo ka onyutu kene? Pien en calo mac pa lareyo, ki calo sabuni pa loyo twal: ci obi bedo ka lareyo ki lacweko me feza: ci obicweko nyithin pa Lewi, ci obiyweyo gi calo zaabu ki feza, pi gubweno bot Rwot misango i kit maber. Dong misango pa Yuda ki Yerusalem bime bedo ma rwate bot Rwot, calo i nino me kare macon, ki calo i higa me mukato. Malaki 3:1-4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Nyithindo pa Levi gin nyithindo pa jo Leviti ma gicung matek i temo pa cal pa lela pa Aron, ki dok bene i temo pa cal pa lela pa Jeroboam. Gin jo ma ogoyo woko temo pa cal pa lela, ma en tem ma kwede kiyero bedo pa gi ma pe giko, ki tem ma myero gi ogoyo woko mapwod pe kiketo alama i wa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> Rwot onyutu an piny atir ni cal pa le bi kete mapiri kare me temo ogiko; pien en bino bedo temo madwong pi jo pa Lubanga, ma ki kwede kit me kare pa gi ma pe giko bicime.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> Man obedo tem ma myero jo pa Lubanga gitye kwede, paka kiketogi alama. Jo weng ma otyeko nyuto bedo atir bot Lubanga kun rwako cikne, kede kwero nongo Sabato ma pe atir, gibedo piny bendera pa Rwot Lubanga Jehova, ci gibinongo alama pa Lubanga ma tye kic. Jogi ma lweko gin atir ma obino ki i polo, ci giyaro Sabato pa Sande, gibinongo alama pa kisolo. The Seventh-day Adventist Bible Commentary, volumu 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Tem pa cal pa lebi obedo tem ma en anyim pa tem pa alama pa lebi i kare me cik pa Ceng Sabiti, ki myero opone enyim ka bur oloro.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

En aye tem ma yweyo jo maber, ka bende kobo woko jo maber iyie jo ma pe maber. En aye tem ma iye gineno ni Daniel, Shadrak, Meshak ki Abednego gi nenore maber i wang ki piyi, maloyo jo ma ocamo kic pa Babulon. Dul acel ocamo buredi me Polo, ki dul mukwongo ocamo buredi me Babulon. En aye tem pa buredi i sinagog pa Kapernaum.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

I woko, kare me temo ma kombedi wan tye iye obedo temo pa cal pa lewic, ma en yubu pa kanisa ki gamente ma i United States me Amerika. Kare me temo ma rwate kwede ma i iye nyutu dul acel pa nyako ma pe otyeko cii ma ginyutu cal pa dano, ki dul mukene pa nyako ma pe otyeko cii ma ginyutu cal pa kit pa Lubanga ma ogweco kacel ki dano. Piny ceng ka Malaki onyutu yiko ki yaro pa Lawiit, Lubanga omiyo temo.

> 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.

> An abi ceni botu pi yubu; abi bedo lakit ma oyoto i kom ajwaki, ki i kom jo me keto coyo, ki i kom jo me kwanyo cuk marac, ki i kom jo me ruko latic me tic i ligola mamegi, ki dako ma laco otho, ki lutino ma pe tye ki won, ki jo me yiko dano pa woko ki twero mamegi, ki pe luo an, owaco Rwot me Lweny.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Pien an atye Ladit, pe aloko; omiyo un, wod pa Yakobo, pe ulal. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Tem ma acel obedo lworo Lubanga, kacel ki dul ma gopotho i tem pa Lakwena pa Covenant, dong kicwalo gi lok abic me kobo, acel acel pi birijini abic ma pe gi ngec, ma rwate ki kit magi: ma peko madit, ma pire tek, lonyo, ma pe neno, ma pe ki cwer; kit abic me poro pi birijini abic ma gubedo cing i lok man: “kadi pe gi lworo an.” Gin eni gin ma gopotho i tem ma acaki me but pa Alfa. Gopotho pien pe gineno ni Lubanga pe loko mo keken. Gin eni gin ma gopotho i tem ma acaki me but ma i woko pa Alfa me 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Tye gin me pwony ma twero wapwonye ki gin ma otime con; ci kiwaco gi, pi dano weng obed gi ngec ni Lubanga tye ka timo kombedi i kit acel calo kit ma otime con. Cing pa Lubanga nen i tic pa Lubanga, kacel ki i tung jo me piny kombedi, calo kaka obedo ki kare weng ka ki cako waco Lok me Ber mokwongo bot Adam i Eden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> Tye kare mapat ma obedo loko tung i gin ma otime con ikom piny mapol ki Kanisa. I yub pa Lubanga, ka bal madwong mapat-pat man obino, lewa me kare eno kimiyo. Ka ki rwako ne, tye dongo me cwinya; ka kikweyo ne, dok piny me cwinya ki poto lanyut bino. Rwot, i Lokne, otyeko yaro tic me mede pa Injili, macalo onongo kitiyo kwede con, ki binen kitiyo kwede i anyim, enyim nyo i lweny me giko, ka lutic pa Setan binen timo yore ma agiki ma lamal. Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Jo Laodikea pe neno ni kit ma Lubanga timo kwede dano obedo acel kare weng. Ka ngat ogamo ler onyo yie, tye kica; ka pe, tye poto pa boti.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> I kare me con, Rwot Lubanga pa polo onyutu gin me mung pa en bot lanen pa en. Kombedi ki kare ma i anyim tye i wang en pire kene. Dwone pa Lubanga woto ikare weng, nyutu bot dano ngo ma obiro timo. Rwodi ki wod rwot bedo i kabedogi i kare ma kiketo pi gi. Giparo ni gitimo paro gi kene, ento atir gityeko lok ma Lubanga owaco.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> Paulo owaco ni coc pa kit ma Lubanga otime kwede dano con ‘kicoyo pi ciko wa, i wa ma agiki me lobo ocito i wa.’ Lok pa kon Daniel omiyo wa pi ciko wa. ‘Mara pa Rwot obedo ki joma gikwero ne.’ Lubanga pa Daniel pud tye kwo ka obedo Rwot. Pe ogengo polo i kom jogi. Macalo i kare pa Yahudi, keken i kare man, Lubanga nyutu marane bot lutic ne ma gin lanabi.

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> Lakwena Pita owaco ni: “Wan bene watye ki lok pa porofeci ma ber tutwal; ma u timo maber ka upwodho i ne, calo mac ma yaro i kabedo ma obur, nyaka nino ocake, ci lacil me nino oyime i cwinyu; ngeyo man i acaki ni, porofeci mo me gin ma kiwandiiki pe tye me poko pa ngat keken. Pingo, porofeci pe obino cono ki dwaro pa ngat; ento jo maler pa Lubanga gi owaco ka Lacwe Maler ocako gi.”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Jogi ma pe geno, ki ma pe tye ki Lubanga, pe gineno bedo madit pa alama pa cawa ma kicwalo woko i Lok me Lanen. I ngec ma piny, gin romo cayo ywayo coc ma Lamo omiyo. Ento ka jogi ma gikwano ni gin Kristiani giculo yore ki gin ma “An Atye” Madit otiyo kwede me nyutu tumu ne, ginyutu piregi ni gipe ngec pi Makwongo me Lok pa Lubanga ki pi teko pa Lubanga. Lacwe ngene maber gin mene mene ma myero otimo tic kwede i kit dano. En ngene gin ma myero otiyo kwede me nongo adwogi ma omito.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> Lok pa dano pe ribo. En ma oketo geno ne i lok pa dano, myero owor ber; pien i kare mo obino doko macalo jami me yie ma opoto i pi. Lok pa Lubanga obedo ma pe ki bal, kadong rib pi kare matwal. Kirisito owaco ni, ‘Atir, an awaco botu: nyo polo ki piny ocol woko, twolit ma matin keken onyo tik ma matin keken pe bi woko ki cik, nyo gitimore weng.’ Lok pa Lubanga bi ribo i kare ma pe giko me matwal weng. Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Lubanga pe oloko i kare mo keken, ki en otimo i yoo acel keken macalo ma en otimo i kare weng.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> Tic pa Lubanga i piny nyutu, ki kare ki kare, rwate ma rom tutwal i yubu madit weng onyo i dwogo cwiny me dini weng. Cik ki yore ma Lubanga timo bot dano ki kare weng gin keken. Yengo ma tutwal me kombedi gitye ki gin ma rom kwede i gin pa con, kede gin ma Kanisa otyeko neno i cawa pa con tye ki pwonye ma ber tutwal pi kare ma wan tye iye. Lweny Madit, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Nyig lok angwen me acaki i gonyo adek pa Malaki, ginyutu lamic ma yubo yo pi Lamic me Kwer, ki yweyo ki yiko maleng Lebita. Dong Rwot oyaro cwaa i Laodicea, kun nyutu ni pe giluoro Lubanga; man nyutu ni giceto i tem me Alfa ma obedo me giko pa malayika me adek. Pe gi luoro nyutu woko walo ngec ki wil, ki kit me ngec ma gi walo, obedo yeko mukato pa lamic ma yubo yo, ki pa Lamic pa Lubanga ma bino lacen. Lagoro weng ginyutu cawa me agiki, ki pe tye kacak me nyutu woko tic me yubo bedo ma pe atir, ka pe tye ma atir.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> "Ento Satan pe otimo peke. Kombedi otemo gin ma en otemo i yore weng me dwogo—me rucogi ki balogi woko jo, ki mi botgi gin ma pe atir calo obedo tic atir. Calo ma ne tye Kristo ma pe atir i cawa ma acel me kanisa me Kristo, kacel bene i cawa ma apar abicel acel orwenyo nabii ma pe atir." The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Pire tek me nyig lok abicel ma acaki i Malaki 3 en kwanyo ki yweyo pa Levita me dul me dwogo kit pa 144,000. Future for America obedo dul man keken, onyo acel i bot gin me cwalo-kore mapol. Ci Malaki owaco ni:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Paka ki cawa pa kwaro wunu, wunu uweko cikke pa an, ki pe ugwoko gi. Dwogo bot an, ki an abidwogo bot wunu, waco Rwot pa jo lweny weng. Malachi 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Kwallo cik ma poko poko i kin pok angwen obedo cako kede ter pa buk Yoweli; Malaki kany bene nyuto kwallo cik ma poko poko eni, ka owaco ni, “pire kede ki nino pa laditwu, wun oceto woko.” Ki higa 1863, i nino pa ladit pa pok acel me kwallo cik, gu cabo ceto dok ceto woko ki bot Lubanga mapol ki mapol. Lok me kot ma kicoyo bot lapor mamegi ma medo medo kimeko ki lwongo pa Laodicea, ma i dwon me kwor-cwiny omiyo yie ni, ka gu duogo keken, Lubanga binen duogo botgi.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Ento un owaco ni, “Wabiro dwogo i ngo?” Dano biro yaro Lubanga? Ento un oyaro an. Ento un owaco ni, “Wan oyaro in i ngo?” I tyen apar ki rwatte. Un obarre ki bar; pien un oyaro an, piny man weng bene.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Kelu tiith weng i dogola, mondo obed kwon i ot pa an; tem an kombedi ki man, waco Rwot me lweny weng, ka pe abi yabo botu dirija pa polo, ki abi cobo botu kica, ma pe obedo kabedo ma romo cwako ne.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Ci an abi roko lamal pi wun, ci pe obi balo omwony me piny wun; kede pe bany pa waini pa wun pe bi otogo mieny ne mapwod pe obino cawa i pur, Lubanga Rwot pa lweny owaco ni. Ci dul me piny weng bi lwongo wun ni ogwede: pien wun bi bedo piny ma mer, Lubanga Rwot pa lweny owaco ni. Malachi 3:5-12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Pa 2024, temo me i woko ma en Alfa me faundeeson; i kono, pa 2026, obedo temo me i wang ma en kidi me agiki. Temo ma kidi me agiki obedo ka dirica pa polo giyabu, ki kabedo adek ma kiketo nying dirica ma oyabu man i kit pa Kanisa ma ocweyo woko en Malaki adek, Nino pa Miller, ki Nyutu pa Yohana apar abongwen. Malaki obedo Alfa; Nino pa Miller obedo i tung; Nyutu pa Yohana obedo Omega. Temo man ki yaro ne ki Kristo, macalo laco me burashi me lobo, ka ocwalo kidi ma ber i sanduuku. Kidi ma ber magi obedo adiera ma ocobo maber i rwomgi, ki gi ma odong. Ot me kakwongo en kabedo ma “meat” kicoko ki kiyabo. Macalo i temo pa manna, temo pa Kaperenaum, ki Paan pa Polo—“meat” aye kom lok.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

‘Nyama’ obedo mafuta i loc me tam pa nyakoke ma pe gityeko bedo ki lacwe, ci nyutu kit ngat, Roho Maleng’, ki lok pa lamala ma kelo Roho Maleng’ i cwiny ki i wic pa gin ma gityeko loro kit pa Kiristo. ‘Nyama’ obedo ‘wayini manyen’ pa Joeli ma kigolo ki bot jominyo pa Efraim. Me ocato tem me i nying pa od pa Lubanga pa malaika me aryo, ma obedo kidi me wii od, myero dong i ocato tem me i woko ma acel, ‘alfa’, ma obedo tem me kidi. Ka pe igamo kidi, pe itwero bedo but od pa Lubanga ma kityeko yweyo i wi kidi; ento ka pe itye i dung pa jo ma gicato tem me kidi en, ibiye yweyo od me lamo ma pe ki ada i wi yenge. Yohana longo od me lamo ma pe ki ada ni, ‘sinagogi pa Setani’, ki Yeremiya, ‘lwak pa jonyero.’

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Lok me, ‘Kelu weng zaka ki sadaka i ot me gwoko jami,’ obedo tem ma i iye ma ka kiketo muhuri. Ngat me bolo me yiko piny oketo jo pa Lubanga ma odong i bokisi ma kigiwiro madit, kacel ki timo kamano en tye ka nyutu tic me kelo zaka weng i ot me gwoko jami. Jo Lewi gin minok ma kiyweyo malo ka en olo baraka ki dirica me polo. Kidong ma wel pa ngat me bolo me yiko piny gin jo ma odong pa en, kede i Isaya pot-buk abicel jo ma odong meno kityeko nyuto gi calo zaka.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> En an owaco, “Rwot, nyaka kare mane?” En owaco ni, “Nyaka dyere obedo pobo woko, pe ki ngat ma bedo iye, ki ot obedo pe ki ngat, ki lobo obedo pobo matwal; ki Rwot okwalo jo i bor madit, ci bed kato madit i tung lobo. Ento pud i iye bi bedo abicel me apar, ci obi dwogo, ci obi rume: calo yoo me teil ki calo yoo me oak, ma tong-gi obedo iye ka gilego yela-gi; macalo meno, nyithindo ma maleng obedo tong ne.” Yesaya 6:11-13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Rwot onyutu ni lapeny me ‘kare nining?’ ma nen i kom jolonyo mapol, tye kanyutu bot Cik me Ceng pa Jumapiri, ci i Yesaya chapta abicel, ves adek, malaika gipoko ni, ‘Maleng, maleng, maleng, en aye Rwot pa lwak: piny weng opong ki dwong pa en.’ Sister White oyubu man ki malaika madwong me Buk me Nyutu, chapta apar aboro.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> Ka malaika gineno ma bi bino, ka piny weng bi opong ki dwong’ pa En, wer me pak ma me loyo gicoyo ki acel bot acel i wero ma iwinyo maber: “Maleng, maleng, maleng, obedo Rwot pa lwak me lweny.” Gin opong cwiny weng pi miyo Lubanga dwong’; i wang’ En, piny i poyo cing pa En me okayo, pe gi mito mukene. I bedo ki cal pa En, i timo tic pa En ki woro En, mito madit mamegi ma lamal otyeko weng. Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Chapta abicel me Isaia nyutu 9/11, kare ma piny olalar ki rwom pa dwon ma acel ikin dwon aryo me Fweny pa Yohana, chapta apar aboro. Ka Isaia openyo ni, ‘nyaka kare adi?’, gineno ni gin mukato me chapta eni obedo kare ma cako ki 9/11 nyaka Cik me Sande, kun kany dwon ma aryo obino. Isaia weko wa ngeyo ni i Cik me Sande bi bedo keken ma odong—gin taiti. Keken ma odong tye ki gin ma rwate iyegi—moo i yombo gi.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Ento dong i iye bi bedo acel ma i apar [golo apar], ci bi dok cen, ci gicamo ne: macalo yath me teil ki yath me oak, ma ka gi weyo lawgi, pwod tye gin ma odong iye: kamano, koko maleng obedo gin ma odong iye. Isaiah 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

Jo "me apar" en jo ma gi "odwogo" i kube ki lok me Malaki, kacel ki lok me Jeremiya, ma oyero gi dwogo. Gin yath pa dano, ma gi cego ki Lubanga (bur maleng). Gin obedo me camo, pi pe keken gin aye katic pa kwena; ento gin cal me keke me yweyo pa Pentekoti; gin aye kwena ma ludongo bi camo.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> En aye kamano, Rwot owaco ni, Ka i dwogo, abi kelo in dok, ibicung i anyim an; ka igolo woko gin ma ber ki bot gin marac, ibibedo calo dho pa an; gubed gidwogo bot in; ento pe i dwogo botgi. Yeremia 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Yeremia obedo cal pa jo ma ocamo lok ma otye i lwete pa malaika, ma en obedo tem me Alfa ki me dul, ma kiyutu kwede ceng August 11, 1840, 1888, ki 9/11, pien owaco ni o nongo lok ki ocamo gi.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Lok pa in ginywongo, ci an acamgi; ci lok pa in obedo pi an kica ki yeyi pa cwinya: pien gin yaro an ki nying in, A Rwot Lubanga pa lwak. Yeremia 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Yeremia kityeko lwongo iye ki Nying pa Lubanga ka ocamo buk matidi ma i cing pa malak, ki lok en okelo cwiny ma yot ki yabo, en pe obedo kwer. Ka kityeko miyo Yeremia Nying pa Lubanga, obedo ka rwako cal pa jo 144,000 ma gin jo pa Philadelphia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> En ma otyeko lweny abi tero en lating i ot pa Lubanga na; pe dong obi wuok; kadong abi goyo coc i iye nying pa Lubanga na, ki nying pa taun pa Lubanga na, ma en Yerusalem Manyen, ma piny ki polo woko bot Lubanga na; kadong abi goyo coc i iye nying na manyen. Apokarifa 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Jeremiah ocamo lok pa 9/11 ki ogamo bal pa geno pa July 18, 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Pe abedo i dul pa jo me coyo, pe ajwii; abedo keken pien lwete in obedo i an: pien in ityeko opongo an ki kwoŋ. Pingo twot na obedo matwal, kacel ki cuk na ma pe twero yaro, ma pe mito yaro? Ibino bedo bot an weng macalo lapoko lok, ki macalo pi ma loro? Yeremia 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Lwak pa jonyono” pa Jeremiah, obedo “Sinagog pa Saitan” pa Philadelphia ki Smyrna, jo ma gi waco ni gin jo‑Yuda, ento pe gin. Jeremiah pe ocwiny mero, pien wac ma owaco obedo wac me bur, ma okelo apoya kende, pe kelo mera. “Lico ma pe odoko maleng” pa Jeremiah, obedo nino adek ki abar ma i kare ma lwak pa jonyono onongo ocwiny mero, kun Jeremiah, Moses ki Elijah onongo otho i yoo ma ocito iye dola pa lageng ma otho ma ogedo. I tung kare man me cokki ki pe‑ngene, Rwot okwayo Jeremiah ni dwogo.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Omiyo, eni ma Lubanga owaco ni, Ka i dwogo, ci abikelo in dok, ibicung anyim an; ki ka i kwanyo woko gin ma wel ki bot gin ma rac, ibedo calo dwon an: bed gi odwogo bot in; ento in pe idwogo botgi. Ki abi timo in bot jogi ol me koppa ma ki didre; gi bi lweny bot in, ento pe gibiloyo in; pien an atye ki in me gwoko in ki me kwanyo in woko, owaco Lubanga. Ki abi kwanyo woko in ki i cing jo marac, ki abi coko dok in ki i cing jo ma pire tek. Yeremia 15:19-21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Ka Yeremia dwogo, Lubanga bimedo ne lwak, ma kiloko pire calo cing me biraasi, ma “jo marac” ki “jo ma lego matek” gibinye goro ikom, ento pe ginyalo mego. En obedo lwak pa faraasi ma oyera, ki jo ma tye i wi gi, gi wor lineni ma oyera. Lwak en, onyo cing me biraasi, kicako malo ka Yeremia odwogo; ka, kace, opogo gin ma wel ki gin ma pe wel. I Ezekieli 37, lwak ma Sister White waco ni obedo jo ma odong pa Lubanga, giyim ka giodwogo. Jo ma odong giodwogo, paco giyim calo lwak madwong, ka gipogo gin ma wel ki gin ma pe wel, ci gubedo dhot pa Lubanga. Gi myero gipogo maber lok me atir, giyweyo opur ki witi, pien gi tye ka tic ki cik acel acel ma wu gi ocoyo, wu gi ma onongo obedo jal me muco ma onongo ojuko tic me timo borooti ma ber loyo. Ka gipogo gin ma wel ki gin ma pe wel; atir ki bal, gubedo lakit pa Lubanga ka Lubanga opogo jo marac ki jo ma layeny.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Yeremia odwoko lwongo me dwogo i 2023, ci i 2024 cwinya ne ocok pien dul madit ogate i tem me pot-tung ma Rumi tye ka keto vishon. Yeremia maber okwano woko gin ma pire tek ki gin marac, atir ki bal, ci omedeo wot nyo obino i tem ma iye me omega i cawa me yabo pa dirica me polo. Ka polo kiyabo, Kanisa ma loyo oseyubu kene maber. Opongo tem me pot-tung ma woko me alfa, ci opongo tem ma iye me omega me dirica me polo. Opongo tem ci omedi i lwak pa Lubanga, onyo yamo ogoyo ne woko ki dirica. Gikwanyo ne woko i lobo madit, macalo Shebna i Yesaya abicel aryo, onyo gikwanyo ne i sanduku. En onyo gikwanyo ne i sanduku, onyo gikwanyo ne woko ki ot pa Lubanga calo Nehemia okwanyo woko Tobia, onyo Kirisito okwanyo woko jo me loko cente. Ka dano ma ywayo kwii okwanyo lulu i sanduku, sanduku en obedo Lok pa Lubanga i kit ma manyen me atir, onyo sanduku en obedo ot pa Lubanga; gin aryo magi gin cal me Kerisito, ci Kerisito pe myero gicaye.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Kirisito opagore? Paulo okumi i musalaba pi wun? Onyo wun obatisit i nying Paulo? 1 Korint 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Kirisito rwate ki Paulo. Kit pa Lubanga onongo rwate ki kit pa dano pa Paulo. Kare ma Paulo ma dano obaptiiza i nying Kit pa Lubanga, pe onongo tye poto, pien lacoc pa dano rwate ki lok pa Lubanga. Paulo onongo orwate ki Kit pa Lubanga pire tek, calo ma Efurayimu onongo orwate ki jogi pa ne.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Jo ma i kec pa Miller ma kigolo gi i ot pa Lubanga (apeca), gin taiti me Malaki poto adek ma myero kikel gi i dogola, kamaco ma nyama kigwoko kede kik poko. Dogola eno en ot pa 144,000, onyo macalo ka Pita owaco ni, “ot me lamo, latic pa lamo maleng.” Apeca en ot me lamo, kidi maleng gin latic pa lamo. Pien pi gin man, kec pa Miller kicoyo iye i pot buk “81,” ma en simbolo pa Latic pa lamo madwong me Lubanga ma obedo kacel kwede latic pa lamo me dano 80.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

I dwim pa Miller, ngat ma tito laywak me yweyo pur nyutu kit me kelo gin mabeyo (ma gin zaka pa Aisaia ki sadaka pa Malaki), ka En cwalo gin mabeyo i hekalu, ma obedo ghala, ma obedo sanduku. Pol kare tye lapeny aryo makato kwede malaika me aryo, ki tem me Omega obedo malaika me aryo i kube kwede tem me Alfa ki tem me litmus me adek. Kwac en me dwogo, ki dwogo en nyutore ki kelo zaka weng ki sadaka weng i ghala, pi obed chiemo i ot pa Lubanga. Lapeny aryo ma tye kany en ni “chiemo” ngo? ki “ghala” ngo?

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Ka juwel obedo laco kwena, onyo ka juwel obedo kwena, mano aye tero kit me dwogo lapeny aryo. Ka obedo laco kwena, entono gi en taith ma gicweyo kwede Ot pa Lubanga, ma kare ducu kiyubu i yore me aryo. Ka obedo kwena, entono en aye kwena me Midnight Cry ma kityeko maber calo kapiston pa Ot pa Lubanga, ki me miyo teko pa kwena pa Malaika me aryo.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> En owaco ni, Pien ma aye kamano, laco bi weyo won ki min, ki bi rwate ki mon pa en: ci gin aryo bi bedo ring acel? Eka pe dong gin aryo, ento ring acel. Eka gin ma Lubanga orwate kacel, kik dano oywayo. Matayo 19:5, 6.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Kinyuti an dok i yubu pa donyo ma acel pa Kristo. Kicweno Yohana i Lamo ki Teko pa Elija me timo yo pirek pi Yesu. Gin ma kegiweyo woko raa ma Yohana omiyo pe ginyutu ber ki lok me kwed pa Yesu. Obedo ni giporo bot kwena ma o waco cen pi biyo pa Iye, omiyo gicoke i kabedo ma pe romo dwogo nongo raa ma tek loyo ni En obedo Mesia. Setani odugi, gin ma kegiweyo kwena pa Yohana, me okwanyo gi dok madrac, me giyeyo woko ki giket Kristo i calaba. I timo man gicongegi i kabedo ma pe romo nongo kica i cawa me Pentekoti, ma onongo okwediogi yo me donyo i Kacung me polo. Par me Tempul oyabore i tung aryo, ma onenyo ni lacer pa Yudaya ki cikgi me rito dong pe kigeno. Lacer Madito ocweyo ki ogamo, ki Lamo Maleng’ ma oboro piny i cawa me Pentekoti, owoto wice pa latic ki i Kacung me piny odoko i Kacung me polo, kama Yesu odonyo kwede remo pa Iye keken, me yabo bot latic pa Iye ber pa lacer pa Iye. Ento Yudaya gubedo i obur ma opong. Gulek woko lec weng ma onongo gibedogo kwede i poro me waro, ki dok gineno i lacer ki mii pa gi ma pe romo konyo. Kacung me polo oketo kabedo pa Kacung me piny, ento pe gineno loko man. Omio pe ginyutu ber ki tet pa Kristo i Kabedo Maleng’.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> Joo mapol gineno ki bwonyi i kit ma Joo Yawuudi ogamo kede oketo Kristo i musalaba; kede ka gikwano lok pa kwedo ma gityeko timo bot ne, gicikoni ni gi herone, kede ni pe gityeko ogamo ne macalo Peter otimo, onyo gityeko oketo ne i musalaba macalo Joo Yawuudi otimo. Ento Lubanga ma oneno i cwiny pa dano weng, ocweyo i adwogi hera pa Yesu ma gicwalo waci ni gitye kwede. Polo weng oneno ki mito madwong loyo kit ma jo ogamo waco pa malaika ma acel. Ento jo mapol ma gicwalo waci ni gi hero Yesu, kede ma gi polo lwete ka gikwano lok pa musalaba, gi gweco lok maber pa bino ne. Meki gamo waco ki mor, giwaco ni obedo yubu ma pe atir. Gi yaro jo ma gi hero nono pa bino pa iye, kede gikwanyo gi woko ki kanisa. Jo ma gigamo waco ma acel, pe ginywako ber pa waco ma aryo; kede pe ginywako ber pa puk madit me otum ma dii, ma ne cweyo gi me donjo ki Yesu ki geno i kabedo ma maler moloyo weng i Hekalu me polo. Kede ka gigamo woko waco aryo ma i acaki, gityeko weko ngecgi i mudho ento pe gineno cal i waco pa malaika ma adek, ma nyutu yoo bot kabedo ma maler moloyo weng. Acweno ni, macalo Joo Yawuudi gityeko oketo Yesu i musalaba, kanisa ma ki nying kende gityeko oketo waco magi i musalaba; omiyo pe gitye ki ngec me yoo bot kabedo ma maler moloyo weng, kede pe ginywako ber pa kwayo-kony pa Yesu kany. Macalo Joo Yawuudi, ma gimiyo sadaka ma pe ki ber, gi mino lamo ma pe ki ber bot but ma Yesu oweyo woko; kede Saitani, ka obedo ki mor i yubu ma pe atir, oyoo cal me dini, kede olimo wii pa jo ma gicwalo nying ni gi Kristiani bot iye, timo tic ki twero pa iye, ki alama pa iye, kede magero me bwola, me keto gi matek i kec pa iye.

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