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

Buk pa Joel ki Kanisa pa Seventh-day Adventist ma Laodicea - Namba 34

Number Thirty-Four

Namba piero adek ki angwen

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Ka myero obed dwon i but, myero but obed. I dwe me July 2023, dwon ocako nyiso ni Simba pa dul me Yuda dong tye ka yweyo lacim me Yab pa en keken, calo ma kiketo i gony acel me Buk me Yab pa Yohana. Goyo mite me Sabat, July 18, 2020, ocako ceng adek ki nusu pa Yab pa Yohana gony apar acel, ma ogiko i Sabat, December 30, 2023. Sabat eno, pi kare me acel ciki ki July 2020, Future for America owaco piny i kom me Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Ki kare mamego, Nyutu pa Yesu Kriisto tye ka yabo kacel kacel. O cako ki nyutu me lok “truth”, ma i ceni kineno ni tye calo kit me yo adek, ma kicweyo kwede nyig lok me namba 1, 13 ki 22 pa alfabet pa Lebru; ka kigamo-gi kacel, gicweyo lok “truth”. Yo adek ma kilipo i kit me lok “truth” obedo gin adier ma macon, ma ki keto iye i kit manyen.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Pi higni mapol, wawero ni kare adek pa bur pa Dera, Kabedo Maleng, ki Kabedo Maleng Maber Tutwal, romo ki tic adek pa Lacoo Maleng: ka omiyo cwinygi poyo ni gin obale i bur pa Dera, onyuto kwer i Kabedo Maleng, ki otimo jero i Kabedo Maleng Maber Tutwal. Wawaco ni kare adek magi onyutu pire kene i Lok pa Lubanga weng; ento ngec weng magi omedore tutwal i kit pa “Adiera,” tung’ 2023. Kwanyo Adiera ma macon ka iketo i kit manyen pa Adiera, en aye gin ma Kiristo timo ka oyabo Lokne manok manok. “Thim” ma otum i 2023, nyuto “cawa me agiki” pa porofeti, ka lok me porofeti oyabo. Lok me porofeti man en Kwanyo pa Yesu Kiristo, ma en “Adiera.”

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> I kare pa Lakony, jo Yahudi gi tyeko cungo woko yem ma wel pa adieri ki ywec me kit ki lok me apoya, nyaka obedo pe romo neno maber ngo en adieri ki ngo pe adieri. Lakony obino me yweyo ywec me ayela ki bal ma gi gwoko pi kare madit, ka keto yem pa lok pa Lubanga i kabedo pa adieri. Ka Lakony obino irwa kombedi calo ma obino bot jo Yahudi, en obedo timo ngo? Myero otim tic ma rwate me yweyo ywec me kit ki ceremonia. Jo Yahudi gi yaro matek ka otime tic man. Gi tyeko rwenyo neno adieri me acaki pa Lubanga, ento Kirisito okelo cen i wang. En tici pa wa me yweyo adieri ma wel pa Lubanga ki ayela ki bal. Tic ma dit nining ma ki cwalo bot wa i Lok Maber! Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

En "tic wa me kwanyo woko lok me adier pa Lubanga ma ber tutwal ki yie ma pe adier ki bal," ki "keto gim ma ber tutwal me Lok pa Lubanga i kit pa adier." I mwaka 2023 Rwot onyuto kit pa adier, i kit ma ki nyutu ki leb "Adier." Kit meno kelo i wang neno lok me adier "pa Lubanga" "ma aa ki cako."

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> Luny ki kic me bal okune jami me wel madwong me adier, ento latici pa Rwot twero yabo woko jami me wel man, pi ni alufu mapol gibi neno gi ki ywaya ki lworo. Malaika pa Lubanga gibedo ir latic ma wii piny, gibimiyo ngwok ki ler pa Lubanga, ki alufu mapol gibi kwayo ki David, “Yab wang an, eka anen gin ma lamal ki iye i cik mami.” Lok me adier ma pi kare mapol gineno pe, ki kigwoko pe, gibi lero woko ki i pot buk ma ler pa Lok Maleng pa Lubanga. Kanisa mapire tek ma ginenyo, ki giloro, ki gitedo piny i adier, gibi timo pire rac maloyo; ento “gi ma loyo wii,” gin ma tye ki cwinya me adier, gibi ngeyo. Buk oyabe, ki lok pa Lubanga gicwalo i cwinya pa gin ma gidwaro ngeyo dwaro mamego. I dwon madwong pa malaika ma bino ki polo ma orwate ki malaika me adek, alufu mapol gibi cuk woko ki i tulo madwong ma otyeko kweyo lobo pi kare mapol, ki gibi neno ber ki wel me adier. Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Latic pa Rwot” ma “jo me ngec” ki “jo ma racel” “gi bi ngeyo,” ci gi bi yabo woko “hazina, pi jo alufu bi neno-gi ki cwiny maber ki kup.” Peko pi Laodicean Adventism; pe gin aye ma gi bi cwak ki “nino matek” i dwon madit pa malaika me adek, pien en aye cik me Sande, ci en tye mot tutwal pi Adventism me cwak. “Latic me cawa apar acel” gi bi cwak ki “nino matek” “i dwon madit pa malaika ma omedo ki malaika me adek” i cik me Sande ma obino cokki. Ki mwaka 2024 ocakke, “ada ma pi cawa mapol pe gineno, pe gicwalo wii iye,” tye ka yaro cal “ki i pot-buk ma kilero pa lok pa Lubanga ma maleng.”

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

I Buk pa Yesaya 22:22, Eliakim kimiyo lagim acel; i Buk pa Matayo 16, Petro kimiyo lagim pa lobo me Rwot.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Abi keto lagara pa ot pa Daudi i wi twolne; omiyo en bi yabo, pe ngat mo bi loro; en bi loro, pe ngat mo bi yabo. Yesaya 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Laciŋ” kimiyo bot Philadelphia, pien en aye kabedo mukene keken i Kwon Maleng ma kiwaco iye laciŋ me yabo ki loro.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Bot malaika pa kanisa i Philadelphia, co ni: En ma maleng, en ma adier, en ma tye ki lagoro pa David; en ma yabu ki ngat mo pe romo loro; en ma loro ki ngat mo pe romo yabu, aye waco ni gin man: An angeyo gin ma itimo: nen, an atero i anyim in wang ot ma oyabe, ki ngat mo pe romo loro; pien i tye ki twero matin, ci igwoko lok na, ci pe igamo nying na. Revelation 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

I kube ma agiki kwede Yahudi ma gitiyo i lok me lweny, Kirisito openyo kwena acel ma Yahudi pe gitye ki twero me dwoko.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ka jo Fariseo ogwic kacel, Yesu openyo gi, owaco ni, “Itye ki tam ango pi Kirisito? En wod pa ngat mane?” Gin owaco bot en ni, “Wod Dawudi.” En owaco botgi ni, “Ento nining Dawudi i Lamo luongo ne Rwot, waco ni, ‘Rwot owaco bot Rwot na ni, Bed i tung acam na, nyaka an atimo jomoyo i yin obed kom me ti ni’?” Ka Dawudi dong luongo ne Rwot, ento nining en obedo wode?

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

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

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Yahudi pe onwongo gi twero me ngeyo rwate me lanen ma tye i kin Dawudi ki Kirisito, pien pe gi tye ki lagonyo me lanen me ngeyo leb me Baibul ma tye rek ki rek. Kirisito ogiko waci pa En ki Yahudi, ki nyutu ni ceg pa gi ocung i kom pe kitwero pa gi me pwodho maber Lok pa Ada. Otyeko nyutu ni ka ungenyo Mose, dong ungenyo Kirisito; ento pe gi ngeyo Coc Mapwodhi ma gi waco ni gi gwoko keken ki golo.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

"Key" me "ot pa David" kimiyo bot jo‑Millerite, ma obedo kanisa me Philadelphia. "Key" onongo obedo muvimenti me yubo ma gitino ki wang ot ma oyabe ki ma oloro. Ki 1798 i 1863, muvimenti me jo‑Millerite owuoko ki experiens me Philadelphia odonyo i experiens me Laodicea, ka owuoko ki obedo muvimenti odonyo i kanisa. I ceng 19 me April, 1844, wang ot oyabe ki wang ot oloro; macalo i ceng 22 me October, 1844, wang ot oyabe ki wang ot oloro; macalo i 1863, wang ot oyabe ki wang ot oloro.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakim onongo obedo ki lagoro acel, ento Pita onongo kimiyone lagoro mapol. Lagoro ma acel keken onongo obedo oonyo ma kigoro i 1844.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> Lok pa ot me lamo maler obedo lagoro ma oyabo gin ma okano pa cwiny opoto me 1844. En oyaro cik me adwogi ma opong weng, ma okube keken ki macobo, kunyutu ni ceng pa Lubanga otyeko wotero tuk madit me bino pa Kristo, ki nyutu gin ma myero itim kombedi, ka ocwalo i wang kit ma jo mamegi tye iye ki ticgi. The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Lok me Ka Maleng obedo lagwok ma oyabo wang ot ma kiloro i 1844, ento lagwok me lobo pa Rwot bende ki miyo Pita.

> 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. Matthew 16:17–19.

> Yesu owaco bot en ni, “Kica obed bot in, Simon Barjona; pien ngat ma ringo ki remo pe otyeko nyutu ne bot in, ento Wun an ma i polo otyeko nyutu ne. Kede an bende waco bot in ni, in itye Petro, kede i kom kidi man abino yubu kanisa pa an; ki dwar pa piny me tho pe binyalo cayo bot en. Kede abino mi bot in lagwok pa Lwak pa Polo; ki gin acel acel ma ibikobo i piny bi kobo i Polo; ki gin acel acel ma ibiyweyo i piny bi yweyo i Polo.” Matayo 16:17-19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Rek i rek, Philadelphia, dako me kica ma agiki ma kiloko ki Peter, kimiyo ne cal pa ot pa David kacel ki cal mapol me Dul pa Polo. Cal pa ot pa David obedo lok ma agiki ma Yesu oyubo kwede ki Farisi.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ka jo Fariseo ogwic kacel, Yesu openyo gi, owaco ni, “Itye ki tam ango pi Kirisito? En wod pa ngat mane?” Gin owaco bot en ni, “Wod Dawudi.” En owaco botgi ni, “Ento nining Dawudi i Lamo luongo ne Rwot, waco ni, ‘Rwot owaco bot Rwot na ni, Bed i tung acam na, nyaka an atimo jomoyo i yin obed kom me ti ni’?” Ka Dawudi dong luongo ne Rwot, ento nining en obedo wode?

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

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

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

I Pentekote, i ot ma i wii, i cawa adek, Peter ocako lok ne kany keken kwede lok me David ki Rwot ne. Lok ma ocabo wang ot me medo lok i kind Farisi ki Kristo, en aye layabo ma Peter oyabo kwede wang ot pa ot ma i wii i Pentekote.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Pien Dawid pe otyeko yaro malo i polo; ento en keken owaco ni, “Rwot owaco bot Rwot na: ‘Bed i tung macek na, paka an atimo jo ma gigamo in obed kom me ti ni.’” Kamano, ot pa Israel weng obed ngeyo ki atir ni Lubanga odoko Yesu eni keken, ma un orego i calaba, obed Rwot ki Kristo.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Ka gi winyo man, gikwanyo i cwingi; gi waco bot Petero kede apwostol mukene ni, “Lacoo kede owota, wa bi timo ngo?”

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Pita owaco botgi ni, Lok wic, ki ibaptiiso keken i nying Yesu Kristo pi weko richo, ci ibinongo min gony me Roho Maleng. Pien lapire en bot in, ki bot lutino mamegi, ki bot jo weng ma tye i tutwal, bende bot jo weng ma Rwot, Lubanga wa, bino cwaco. Kendo ki lok mapol loyo omer adwogi kede okwanyo-gi matek, waco ni, War kwo mamegi ki i dul man ma ocok. En kacel, jo ma gigamo lok mamegi ki cwiny ma peya gibaptiiso; kendo i cawa man kacel kimedo botgi jo ma romo alufu adek. Tic pa Apostol 2:34-41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Pita onongo tye ki lacuc me mako onyo yweyo; ka otyeko timo mano, Polo onongo orwate kwede tic pa Pita. Pita nyutu kit ma Lubanga ki dano tye katic kacel me yweyo gin atir pa Lok pa Lubanga. Ka gin atir meno giyweyo, ginyutu calo ngec.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> I cawa pa Kristo, lageng me ngec ne gi kelo woko ki jogi ma myero gi rwako ne me yabo ot me lonyo me loro i buk me Cik pa Lubanga ma macon. Rabi ki lapwon ne gi gogo woko Tera pa polo i bot jo ma pe ki lonyo ki jo ma gubedo i peko, ki weyo gi me obale. I lapwono pa Kristo, pe okelo gin mapol i wanggi pire keken, pi pe ocoyo cwinygi. Otyeko miyo gin weng pac, ki opoko gi acel ki acel. Pe okwero dwogo dok ada ma macon ki ma gitye piny nining i porofeci, ka gibedo ni gikonye i temo mamege me keto lok me paro i cwiny.

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> Kirisito obedo ngat ma ocako kidi ma wel pa adwogi ma macek weng. Ki kom tic pa lajal, gi okwanyo woko adwogi man. Gi ogolgi ki kabedo gi ma adwogi, gi ket gi i kit me bal. Tic pa Kirisito ne obedo me dwoko ter, ki ter maber kidi ma wel i kit me adwogi. Cik me adwogi, ma en keken ne omiyo me miyo piny maber, ki kom Setani gi lubo gi piny, ka kityeko nen calo gikwo woko. Kirisito oyaro gi ki ywaya me bal, omiyo gi twero manyen me kwo, ki ochiko gi ni girweny calo kidi ma wel, ka gicung maber pi kare weng.

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> Kristo kene romo tic kwede ada magi ma macon pe kalonyo kata gin matidi loyo, pien en ema ocako ginen weng. Ocwiro ginen i cwinya ki paro pa cuk keken; ka obino i piny wa, opango ginen odoco kede oywoko kwo i ada ma odok otho, miyo ginen bedo ma tek loyo pi ber pa cuk ma bino anyim. En Yesu Kristo keken obedo ki teko me kwanyo ada ki i yweywe, kede cwalo ginen odoco i piny ki ma loyo i manyen mamegi pa con kede teko mamegi pa con. Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Lagwok pa Petero obedo pi tudo ki yweyo, ki Petero kelo cal pa dako me nyom pa Kirisitiani me agiki, ma gin 144,000. Kwena me tudo pa Petero ma kitye i nyutu pa 144,000 obedo keto cal. Kwena me yweyo pa Petero ma kitye i nyutu pa 144,000 obedo Islam pa oyo ma adek.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> Kare an oneno Malaika ma adék. Malaika ma obedo ki an owaco ni, “Ticne ogoro cwiny. Tic ma kicwalo pire time ogoro cwiny matut. En aye malaika ma bi yero ngano ki i bot yang marac, ci obi keto cing, onyo obi bongo, ngano pi odii me polo. Gin eni myero omako cwiny weng, gi neno weng.” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Ngano ma kikobo gityeko nyutu gi i lam me ngano me mukwongo pa Pentekote; lam me yweyo obin nyutu cwalo malo lapiyo pa 144,000. Keto muhuri me jo pa Lubanga obedo lok me iye pa Pita, ma time i histori pa Islam me bal madit ma adek, ma kiyweyo atye atye ki 9/11 anyim.

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

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

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Yamo angwen jene, ma gitye ka gengo i kare me yiko jo pa Lubanga, gityweyo i 9/11; ci dok kigengo gi ki George Bush ma tin. Kwena me woko pa Pita obedo Islam, ci yweyo kacel ki gengo me Islam obedo kwena me woko ma oyubu i kare me keto tiba. Kit dano pa Pita orwate ki kit pa Lubanga, pien lwak ma ki miyo ne obedo alama me rwom i tung polo ki piny.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> Mudho pa Labolo ogoyo gin ma gicweko lemo. Tem me lawi ma kiwaco gi dwon ma mot gikongo gi i tim richo; ci weng eni pien pe gitiyo kwede twero ma Lubanga omiyogi i lemo ma otere. Pingo myero wodi ki nyari pa Lubanga weko lemo, kun lemo obedo laglango i lwete pa yie me yabo ot me kwed pa polo, kabedo ma kikano gin matwal ma pe ki rwom pa Teko Madwong Tutwal? Labongo lemo ma pe ocike ki kwero malube, watye i cat me bedo pe malube ki woto woko ki rek ma atir. Lawi tye ka temo kare weng me gengo rek bot kom me kica, pi wa pe, ki kwayo matek ki yie, me yudo ngwono ki teko me cwero tem.

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> Tye ki kit mapat, me iye wa twero geno ni Lubanga obiwinyo kacel ki obimiyo adwogi i kwayo wa. Acel i kin magi i agiki obedo ni wa paro matek ni wa mito kony pa iye. Ogamo ni, ‘Abi wuco pii bot ngat ma giko, ki pii mapol i piny ma oyoto.’ Isaia 44:3. Jogi ma gudo ki giko pi rwom maber, ma cwinygi mito Lubanga matek, twero bedo cing ni gibipongo. Cwinya myero yabe pi teko pa Lamo Maleng, onyo ogwede pa Lubanga pe ki twero ki mako.

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> Mit wa madwong, pire kene, obedo lok me yiko wa, ki tye ka poyo lok ma pire tek i kom wa. Ento Rwot myero wanyeny iye me timo gin eni pi wa. En owaco ni, 'Peny, gin biming.' Kede, 'En ma pe ojuko Wod pa kene, ento omiyo ne woko pi wa weng, nining pe bimito miyo wa bende, kacel kwede, gin weng ki mede pe?' Matthew 7:7; Romans 8:32.

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> Ka wabedo ki richo i cwiny wa, ka wamako richo mo keken ma wangeyo, Lubanga pe bi winyo wa; ento lamo pa ngat ma odwogo cwiny, ma cwiny opore, kare weng kiyaro. Ka bal weng ma wangeyo gityeko gicoyo, watwero geno ni Lubanga bi dwoko kwac wa. Bedo maber pa wa kene pe matwal bi miyo wa i kica pa Lubanga; en bedo maber pa Yesu ma bi bir wa, remo ne ma bi yweyo wa; ento dong tye tic ma watim me tuko cik me kiyaro.

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> Gin mapat ikom lamo ma loyo obedo geno. “Ngat ma bino bot Lubanga myero gen ni En tye, ki ni En obedo ma miyo rwate bot jo ma yenyone ki matek.” Hebrews 11:6. Yesu owaco bot latic pa En, “Gin weng ma i mito, ka i lamo, gen ni dong in ononge gi, in bi bedo ki gi.” Mark 11:24. Wagene lok pa En? Steps to Christ, 94-96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> En aye cike me pwonyo pi lacoo ma gityeko miyo ni gin lacero pa Lubanga, kelo lok pa En, ma gi timo wigi malo i pimegi keni. Pe gi twero nyutu gin mo marac ma rweny i gubedogi, calo ma Eliya onongo twero; ento gi paro wi gi malo ikom timo tic ma i wanggi nen calo tic me piny. Pe gibiro pobo ki dwong pa minisitri megi me timo tic ma mite, pien gi medo ni gibiro timo tic pa lacero. Weng ma cal kamano myero gipwony ki rwom pa Eliya. Lok pa En okango lamer me polo—umande ki koth—woko ki piny pi higni adek. Lok pa En keken obedo lakite me yabo polo kede kelo koth mapwodho. Obedo ki dwong ki Lubanga ka oyaro kwayo ma peke i wang rwot kede alufu me jo Israel; i lagam ne, mac onyodi ki i polo oketo mac i kom me misango. Lwete ocwako kwan pa Lubanga ka otyeko otoo lapiris me Baali 850; ento, bang tic ma otam rwom kede loyo madwong me nino, En ma twero kelo bul ki koth ki mac ki i polo, onongo obedo piny me timo tic pa lacero, oduny i anyim gari me Ahabu i obur kede i yamo ki i koth me timo tic pi rwot ma onongo pe ogoye me cwero i wanggi pien richo ki bwono megi. Rwot odonyo i bur. Eliya ocung ki lakut pa en, obedo piny ma pe kicoko gin mo.

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