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# The Revelation of Jesus Christ - Number Eight

Nyutu me Yesu Kristo - Namba Aboro

The Birth of a Nation

Nywal pa Piny acel

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

I cako, kwena me “Midnight Cry” otyeko kun ki yabo me “Investigative Judgment”; ci kwena me “Midnight Cry” bino tyeko kun ki yabo me “Executive Judgment”. Peko ma adek me Islam kelo “judgment” i United States pi cwalo cik me Sunday, ci nyutu “judgment” ma tye mede kede medo i piny weng pi yaro cik me Sunday megi keken, i tung i tur me teko me civil ma kweyo jo, ma kilaro ki rwodi apar ma otimo ngwec ki Jezebel, dako me ngwec me Tyre.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Lweny me cik pa Sande i Lweny Madit, kombedi dong ocako pire tek. Kombedi Sitaani onyutu yene calo Kirisito.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. Testimonies, volume 5, 451.

National apostasy is followed by national ruin.

Bang kwalo i woko ki Lubanga me lobo, bino olal me lobo.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> Jo United States gibedo jo ma kigwedo maber; ento ka giketo cing i twero me yie, gi weko Protestantism, ki gicwinyoro popery, pim me balgi bi opong piny, ki “apostasya pa piny” bi coyo i buk me polo. Adwogi pa apostasya man obed kwero pa piny. Review and Herald, May 2, 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Adventist ma i kit Laodikea ma pe tye ki ngec, giketo cinggi ki twero me Papa, ci gi kilubo woko; kacel ka jo me Kristo mukene ma pud tye i Babulon gibale ki cing me twero me Papa.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Islam oloro United States i cawa me acel, ka turumpet me namba abiro okelo apir me jajmenti pi keto cik me Sunday.

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

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

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Cal ma nyutu lami aryo i Ngec pa Yohana apar acel, dong Yohana onyutu ne i Ngec pa Yohana apar aryo calo nyako ma kigamo ki ceng, kede i kit pa lanabi onyutu ne ki cal pa acaki ki agiki.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Onen nyutu madwong i polo: dako ma kikado ki can, ki dwe piny i tunggi, ki i wiye korona me lacim apar aryo. En, ka tye ki nyathi i iye, oyabo dwon ka tye i peko me nywolo, ki opoto peko me nywolo. Onen nyutu mo kene i polo; ki nen, olut madwong ma muc, ma tye ki wii abic aryo ki rwac apar, ki korona abic aryo i wii ne. Rabuor ne ogoyo dul me adek pa lacim me polo, ki obologi i piny; ki olut ne odongo i anyim dako ma dong otung me nywolo, me camo nyathi ne ka cok onywol. En bene onywol lacoo, ma myero orito pinye weng ki lati me ayen; ki nyathi ne ogweyo malo bot Lubanga, ki i kom pa Lubanga. Revelation 12:1-5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

En tye ka cung i wi dwe, ki kicongo iye ki ceng. Dwe en cal pa ceng, ci dong ki poro en ranyisi pa ceng. Nyota aboro apar adek ma tye i korona pa iye tye ranyisi pa kabila aboro apar adek pa Isirael macon i cako pa Isirael macon, ma gitye ranyisi pa ludoko aboro apar adek i agiki pa Isirael macon. Nyota aboro apar adek ma gin ludoko aboro apar adek i agiki pa Isirael macon, bene gin apwostol aboro apar adek i cako pa Isirael manyen. Ci dong gitye ranyisi pa 144,000 i agiki pa Isirael manyen, ma gin ludoko ki apwostol. I cako me gin matime ka ludoko tito agiki pa Isirael macon, ki apwostol tito cako pa Isirael manyen, nyako ma en lwak pa Lubanga ogamo ki Kristo i iye. En aye “lati me dichwo” ma kigolo iye bot Lubanga piny ka tho ne ki dwogo ne i kwo.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Dong dako en, bene nyutu yabo pa jo 144,000, ma bene giwoto malo i polo bang’ kigolo gi ki i vale me tho. Ka gi dong tye i polo, dako en bene bino yabo lutino mukene, ma nyutu dul mapat ma bino woko ki i Babilon i cawa me Cik me Sande.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Pe onongo ocako peko me nywolo, con onywolo; peko ne pe obino, con onywolo otino me dichwo. Ngat mane ma owinyo gin calo man? Ngat mane ma oneno gin calo man? Piny bi romo nywolo i ceng acel? onyo kabila moro bi nywolo i tutuco? Pien ka Ziyon ocako peko me nywolo, con onywolo lutino pa en. ‘An abi kel i kare me nywolo, ento pe abi miyo onywolo?’ owaco Rwot. ‘Abi miyo onywolo, ento abi loro iye?’ owaco Lubanga mami. Aisaia 66:7-9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

I cawa me loyo pa le me piny, dul me jo oyub kacel. Dul meno en 144,000, pien gin jo ma ginyutu kit pa Kristo maber tutwal. Gin jo ma kiketo lagamgi calo “lacoo” Yesu. Gin “lacoo” pa Yesaya, ma oyub mapwod pe dako ocako nguti. Lagi ma ogeng, ma piny ogamo kwede ka le ma obino ki i bur ma pe tye i twon ogi gi, gibinongo kuc i Jerusalemi, eka gibinogamo ki dako ma oyubo “lacoo.” Giyub mapwod pe en ocako nguti; ci en dong ocako nguti kede oyubo “lutino” pa en mukene, kun jo pe Jwif dong yweyo kwene pa malaika me adek calo wang pi ma oyaro, ka kwene opongo piny weng calo yiri me pi madwong. Giyub ikare me bal madwong, ma nyutu nguti pa en. Dako me Buk me Fweny, pot apar aryo, calo obedo ka oyubo lutino aryo kacel. Lacin gin 144,000 ma kiketo nyinggi ni “bibala me acaki,” ci jo pe Jwif gin cok madwong me kweyo pa kare me ceng.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10-14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Jo ma “gicwer cwiny” pi Jerusalem obedo jo ma gigweco ki giloro pi tim marac matek ma gityeko timo iye, ki ma gityeko keto cal; ki giketo cal con anyim cik pa Sande. Kombedi, wa tye i “tic me loro agiki pa Kanisa,” ma en cawa agiki pa keto cal pa 144,000.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> Jo pa Lubanga ma atir, ma tye ki cwiny pi tic pa Rwot kede pi lonyo cwinya, kibed ka gineno richo i kit ne ma adier, kit pa richo keken. Gibed kare weng i tung me adwogi kede nyutu malara ikom richo ma yot kelo jo pa Lubanga i bal. Labere atir i giko tic pa kanisa, i kare me kidho ki alama pa jo 144,000 ma gunongo gubed pe ki bal i kom pa Lubanga, gibed ka cwinygi potope madit ikom bal pa jo ma giciko ni gin jo pa Lubanga. Man kiwot maber ki cal me lanabi ikom tic me agiki, ki cal pa jo ma ngat acel acel tye ki gir me geco i lwete. Ngat acel i kamogi ocing ki law me linen, ki kob me tam pa lacoyo i tung ne. Rwot owaco bot ne ni, Donyo i tung pa paco, i tung pa Jerusalem, ci i cweyo alama i anyim wi pa joma gipuk kede giywak pi tim marac matek weng ma kitimo i tung ne. Testimonies, dul 3, pot 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Jogi ma 'giyubu ki giloro' giketo gi alama mapwod pe malaika me kwero matye ki gik me kwero gin oyaro i Kanisa, ma ki nyutu calo Jerusalem.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> Cik en ni: ‘Wot ikatikati pa bur, ikatikati pa Jerusalem, kede ket alama i ngut wii pa jo ma gitye kagoyo koko kede bolo pi tim me kwer weng ma kitimo i katikati pa iye.’ Jogi ma gitye kagoyo koko kede bolo ne gitye ka nyuto lok me kwo; gi ne giketo kwer, gi cwalo tam, kede gi kwayo matek. Gin mukene ma ne gitye ka cobo Nying Lubanga gi lok cwinygi, kede gipinyone cwinya pa gi i anyim iye. Ento dwong’ pa Rwot ne o weko Israel; kadi jo mapol dong gi mede ki yore me lamo, twero pa En kede bedo pa En ne pe tye.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> I cawa ma kwac pa En bi woto piny i kica, jo ma piny, ma gicwalo cwinya bot Kristo, gibed ginyutu ki jo piny mukene pi cwinya gi ma tye i peko madwong, ma ginyutu i loro ki riyo, i keco ki i ciko. Kun jo mukene gitemo gobo peko ma dong tye ki cal, ki gitemo yiko marac madwong ma ocami piny weng calo pe obedo peko, ento jo ma tye ki cwiny ma tek pi ducu pa Lubanga ki hera pi cwinya dano pe gibedo mung pi nongo kuc i wang ngat mo. Cwinya gi ma atir gipoto kare ki kare ki tic ma pe maleng ki lok ma pe maleng pa jo pe atir. Pe gitye ki twero me gengo lopi ma ocwer me keca, ci pien cwinya gi opong ki peko ki lworo. Gin loro i nono bot Lubanga pien gineno yore me yeko Lubanga gicako piny itung gang pa jo ma gityeko nongo lela madwong. Gicako loro ci gicwilo cwinya gi, pien kom, mito moni madwong, cwiny ma mito keken, ki bwoc i kite mapol weng, tye i kanisa. Roho pa Lubanga, ma cwanyo i keco, gityeko gwogo i ti, kun lutic pa Setani gicako cano. Lubanga gityeko golo ducu pa En; ada gityeko kwanyo teko.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> Dul jo ma pe gityeko yubo cwiny pi poto megi kene i gin me lamo, ka pe gityeko lwenyo pi bal me jo mukene, gibineno labongo cal pa Lubanga. Rwot omiyo lami ne cik, jo ma tye ki gik me juko i cinggi: ‘Wuturu konye piny i lwak, ki pigi: pe i yubu wangwu, kadi pe i bedo gi kica: juku pire kene jo madongo ki jo matino, kacel ki nyiri, ki lutino matino, ki dako: ento pe ibipiri ir dano mo ma tye ki cal; ki caki i Paco pa An ma maleng. Eci gicako ki ladito ma tye i wang gang.’

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> I kany waneno ni kanisa—yer pa Rwot—obedo me acel me winyo tuk pa cwinye marac pa Lubanga. Ladito macon, jo ma Lubanga omiyo gi ler madwong ki ma gibedo calo jogwoko bedo maber pa pi-cwiny pa jo, gibaloki tich ma kiketo iye gi. Gi oketo doggi ni pe myero wa yenyo tim me cudi ki nyutu ma odugu maber pa twero pa Lubanga calo i kare macon. Kare o loko. Lok man gimed pe-geno gi, ci gi waco ni: “Rwot pe bitimo gin maber, pe bene bitimo gin marac. En kica pa en dong madwong tutwal, pe obino limo jo pa en i keto cing.” Konadi, “Kuc ki bedo maber” obedo yweyo ma aa ki jo ma pe dong giyweyo dwon-gi malo calo opuk me nyutu jo pa Lubanga balgi, ki ot pa Yakobo balgi. Gwogi ma pe yonye man aye gin gwinyo cwayo ma twero pa Lubanga ma gicako koyo. Dano, nyako mape kedo, ki lutino matino, gin weng githo ki kacel. Testimonies, volume 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Yesaya 40 cako ka tiyo ki alama pa medo aryo, ma obedo alama pa poropheti pa kwena pa "Midnight Cry", ma obedo kwena me aryo ma lube kwede kwena pa poto pa Babilon. Poto pa Babilon kimedo ne aryo ka ki waco ne i poropheti. Lok en ni, "Babilon opoto, opoto."

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Ci malaika mamoko odito, kowaco ni, “Babilon opoto, opoto, buru madit eno; pien omiyo jo piny weng ometh waini me cwiny marac me bwenzi pa en.” Revelation 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

I Bibul tye poto aryo pa Babilon me kom, ki tye poto aryo pa Babilon me cwinya. Kacel, gi bedo calo sahidi angwen me lok me con, ma nyutu kit pa poropheti me poto pa Babilon.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> En oyaro matek ki dwol madit, waco ni, “Babilon ma madit oboto piny, oboto piny; ki obedo kabedo pa jogi marac, ki ot me gwoko roho ma pe maleng mo keken, ki ot me cogo lagweng mo keken ma pe maleng ki ma gicayo.” Revelation 18:2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Babilon me kom lobo opoto calo Babel i cawa pa Nimrod, ki Babilon me kom lobo bene opoto i cawa pa Belshazzar. Babilon me Liel opoto i mwaka 1798, ki kopoto me agiki pa Babilon gineno ka ka i Makwalo Maleng pa Lubanga. Pien eni, kwena me kopoto pa Babilon tye ki alama me porofetik me odoko aryo. Ka Babilon opoto, tye odoko aryo; ento bene tye adwogi me porofetik madwong aryo mapat pi gino ma time me odoko aryo.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Adwogi me aryo en ni, ka i kit pa lok, en nyutu lok ma okube kwede lok me aryo. En nyutu lok aryo. Tye ada mapire tek mukene ma okube kwede piro ki kit me yaro pa lok pa malaika me aryo, ento wa nono kwayo neno ni lok pa poropeti ma agiki pa Yesaya, ma ocako i bur 40, ocako ki dwogo aryo me cal pa Lakony, ma Kiristo ogamo ni obimiyo jo ne, kun obedo i Kabedo Maleng me polo.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.

> Wut mi kuc bot jo na, wut mi kuc bot jo na, Lubanga pa wun owaco. Wut waco i cwinya pa Jerusalem, ki yubu bot ne ni lweny pa iye otyeko, ni richo pa iye kikwero; pien en otyeko yudo ki bot cing pa Rwot aryo pi richo pa iye weng. Yesaya 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Pe tye lok mukene i Baibul ma tito atir piny ikom yore me kit pa Kiristo calo Alfa ki Omega, macalo lok ma i Aisaia 40 dok i agiki me buk. Calo Alfa ki Omega, Kiristo omeketo cimat pa nyingne calo Alfa ki Omega i wii lok man; i agiki me Aisaia, en dok waco ikom Lami yub cwiny, pien Kiristo obedo Lok, ki en aye cako ki agiki.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Rwot owaco ni, Pol aye kom na, piny aye mego cing na: ot mene ma un yubu pi an? ki kabedo mene me kuc na? Pien gin ducu ma lwet na otyeko yubo, ki gin ducu obedo, owaco Rwot; ento bot dano man abi neno, dano ma lacan ki ma cwiny oboro, ki ma oguro i wac na. En ma ogedo dyel, obedo macalo ka otyeko nego dano; en ma otimo lim me lam matidi, obedo macalo ka ogoyo wungu pa cok; en ma omiyo lim, obedo macalo ka omiyo rem me ling; en ma ocoyo uvumba, obedo macalo ka okone kiek. Eyo, gi yero yore gi keken, ki cwinya gi obele i me goro ma gi timo. An bende abi yero boko-wii gi, ki abi kelo rogi botgi; pien ka an akwayo, pe dano mo odwogo; ka an awaco, pe gi winyo: ento gi timo marac i wang na, ki gi yero gin ma pe an amer iye. Aisaia 66:1-4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Lapeny ocwalo ni: ot mene ma jo Lubanga otimo pi En? Gin otyeko yubu ot me lam pa Pita, onyo Sinagogi pa Saitani? Lubanga nyuto ni ot ma En otyeko timo, obedo ki jo ma ki cwinya ma nyoro ki ma cwinya ocoto woko, kede jo ma teting i Lok pa En. En okwanyo jo ma teting i Lok pa En ki dul mukene ma gimiyo sadaka ma pe maleng, ma giyero yo gi keni. Jo i dul ma gimiyo sadaka ma pe maleng gibinongo, calo ma otime bot Yahudi, ni otgi kibiyeko botgi labongo.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Jo nabi weng ginywaco ikom agiki pa piny, ki eni onyutu rwom ikin jogi ma jenge, jogi ma gikwero Lok pa En, ki jogi ma pe jenge, jogi ma gicwalo bot Lubanga gimarac, gimarac ma cwinygi mito. Pi eni, Lubanga obi yero bal pa wii pi abikira me Laodikea ma pe jenge, bal pa wii ma Aposto Paulo nyutu ni kelo ne pi cwako “lamal.”

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

“Lok ma pe atir” en kit me nyutu mapat i gin matime me Adventism, ki jo yubo ogamone i 1863, kede gityeko yubo iye i wang gin matime me Advent weng. En lok ma pe atir ma ocwalo tyen ma pe atir, ki kany gicako yubo ot me Lubanga ma gityeko tim cal, ma pe atir. Ticgi me keto calo ot me Lubanga ma atir tye ka mede nyo ki “nino me agiki.” Isaya ocano kit me pot buk 66 i yweyo me nyako mapwodhi ma jo ngec kede nyako mapwodhi ma jo kica. Isaya tye ka nyutu gin matime me porofesi ma oter i rek acel pa Isaya 40, ka Kristo owaco ceke ni obicwalo Lakony i nino adek ki aboro me alama, bang bedo me kwero cwinya ma otime i July 18, 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Winjo lok me Rwot, wun ma uworo lok me iye; owete ma me wun ma gi nengo wun, ma gi kwanyo wun woko pi nying na, gi waco ni, “Rwot obed ki dwong”; ento en bi neno bot wun pi tamanwunu, gin bende gibek keca. Dwon me goro ki i poto, dwon ki i ot me Rwot, dwon pa Rwot ma miyo payo i jo ma ocako kwede. Yesaya 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Ki i 1798 dok i 1844, i dul me Millerite, Rwot oketo ot me lamo me roho, ma, macalo Laco Ngec pa Kica, en obino i mede bot en i 1844. Rwot tye ka oketo ot me lamo me roho i dul me 144,000, pi en obino i mede dok odonyo i kica kwede ot en. Petro, i baruwa pa en me acel, gonyo me aryo, omiyo ot en nying ni "ot me roho." Gin ma "winyo Lok pa Rwot" gin aye gin ma Yohana i Apokalip tye ka nyuto ikomgi, kun owaco ni gin ma winyo tye "ogwedi." Gi en bendera, pien bendera kigero ki "gi ma kikwanyo woko ki Israel." Jo Laodicea ma pe gi ngec bi kuru ka Rwot omiyo dwong i kene i jo Filadelfia ma girim i Lok pa En, kede Lok pa En obedo "adiera."

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Dwol adek ma winyore i kare ma gityeko yaro jo ma tye ki ngec ki jo ma pe tye ki ngec woko ki i dul mapat, bino ki "poto," ki "yik" ki bot "Rwot ma dwoko ruc." "Dwol" ma acel ma aa ki "poto" obedo "dwol me goro," ki "goro" en aye bino pa "Ladwogo Cwiny" ma obino i kare macek.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Ka nino me Pentekoste dong otuk, gin weng onongo tye ki rwom acel i kabedo acel. Cakke, dwon obino ki polo calo yamo madwong ma ocayo matek, opongo ot weng ma gin onongo ocobo iye. Gin gineno leb mapoko piny calo me mac; obedo i wi gin acel acel. Acts 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Nyig lok ma kiloko calo "sound" i Acts chapta aryo, vaas aryo, nyutu "noise" ki "rumor". "Rumor" obedo poropes. "Sound" onyo "noise" ma bino ki "the city" kimiyo calo "a mighty wind". "Dwol pa 'noise' ki i 'the city'," obedo "rumor" onyo kwena me poropes pa Islam ma nyutu bino pa Comforter i buga pa lith ma opoth, ma gikayo i "yore pa ot madwong, ma i kit me cwiny kiketo nyinge ni Sodomu ki Misiri, ka ma bene Rwot wa kityeko cako i wi Yat".

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

I pot buk 40 me Isaaya, "dwon" ma myero oyub yoo pi "Lakwena me lagam" openyo ni: "Lok mane myero ocwalo dwon?" Ki waco bot en ni myero "ocwalo dwon" lok me Islam. I Kit me Timo pa Latic pa Yesu, "dwon" ma opongo "ot" lamal pa Petro obedo "yamo madwong ma tye ka ngolo matek," ma, i Ezekieli 37, obino ki yamo angwen me Islam.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Dwon me duny ki i taun, dwon ki i ot pa Lubanga, dwon pa Rwot ma dwoko yam bot lunyworo pa en. Yesaya 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Ki yo ma Rwot wa obale i musalaba, Lacoyocwinya con nyuto “dwog” pa ngat ma kwayo i gweng, ngo lok ma obedo. Ci lwak madit ma obedo Yekalu ma oyube, ma onongo nyutu calo cako wot ki 1798 dok i 1844, omedo kwayo. Wot pa lwak madit ka gikwanyo kwayo pa Islam omiyo obedo “dwog” ma adek ma nyutu dwog pa Lubanga me apoya i United States pi tero cik pa Sande. En kany ma Rwot omiyo kica. Dwogi adek gityeko tweri i kit ma kiketo pa lok me con ma okano pa wony abicel, ma nyutu calo rek me cako, iye, ki agiki pa lok pa Ebru ma ocweyo ki Lajwoko-lok ma maber tutwal, kede gityeko loko ne “adiera”. Pe itwero cweyo gin magi woko!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Malube ki tuk me janabi ma wan tye ka atero, ci Aisaia owaco lok ikom nywalo pa piny.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Pe onongo ocako peko me nywolo, con onywolo; peko ne pe obino, con onywolo otino me dichwo. Ngat mane ma owinyo gin calo man? Ngat mane ma oneno gin calo man? Piny bi romo nywolo i ceng acel? onyo kabila moro bi nywolo i tutuco? Pien ka Ziyon ocako peko me nywolo, con onywolo lutino pa en. ‘An abi kel i kare me nywolo, ento pe abi miyo onywolo?’ owaco Rwot. ‘Abi miyo onywolo, ento abi loro iye?’ owaco Lubanga mami. Aisaia 66:7-9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Oganda ma onywolo mapwod pe dako ocako tic me nywal, kombedi ne tye i yo, otho ki olal, kun lobo weng tye ka gamo pi kitne. Ento ka lami-tyen aryo otung, jo ma gityeko gamo pi tho gi gicako lworo. Ka kom me otho ma olal ma gityeko kwanyo kwo gitung calo oganda, dong jo weng ma gihiro Jerusalem bi gamo kode. Jo ma gihiro Jerusalem pe keken oganda pa 144,000, ento bene lwak mapat pa Lubanga ma dong giluongo gi woko ki Babilon. Dwogo kwo ki i kwanyo cwinya me July 18, 2020, otimo ki bino pa Ngat ma lalaro cwinya, ma bino miyo “lagi” ma olal “med calo yath.”

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10-14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Alfa ki Omega oketo agiki me lok ma ogiko pa Isaya i kabedo acel kede ka ocake i acaki, ki nyutu me obino pa Ogonyo Cwiny. Kadong macalo ka kare weng, kwena weng ma cimo nyutu pa kwena pa Elija kiketo i kit me Rwot okubo piny ki kwero.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Pien, nen, Rwot obi ki mac, kede gari pa en calo yamo ma opoto, me yaro kec pa en ki goro madwong, kede kweko pa en ki leb me mac. Pien ki mac kede ki panga pa en, Rwot obicwalo kom ki dano weng; kede gi ma Rwot onego obedo mapol. Jogi ma pako keni, kede yiko keni i pach, i atata, i dul yom acel, gicamo ring’o pa dic, kede jami me kiru, kede lugo, gibibalo weng, Rwot owaco. Pien an angeyo ticgi kede paro gi: obino ni abi coko dwe weng kede leb weng; kede gibibi, ka gibeneno dit pa an. Yesaya 66:15-18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Jo Adventist me Laodicea ma pe gi jwii, ma tye i boto "yat" me "ngec pa ber ki marac" ma tye "i tung" me "pach me yath" pa Eden, giwaco ni gitye ka dwoko gi maleng ki ka yweyo gi maleng, kacel ka atir gitye ka kume lok me pwony mape maleng pa Babylon, ki gitye ka gipoko pire keken calo Adam ki Eve, pien richo ma gimero tutwal pe giweko. Gibale kede piny mukene weng. Gin gipinyori ki jo lajwii ma bi bedo "alama." "Alama" en "bendera," ma nyutu "Sabat," ma obedo alama pa Rwot Lubanga ni, ma atir En aye dwoko jo pa En maleng.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Erwate, nyithindo pa Isirael gin bi gwoko Sabat, me gwoko Sabat i kare weng pa gi, me bedo kica ma pe otum. En aye alama ma tye i tung an ki nyithindo pa Isirael pi kare weng: pien i nino abicel Rwot ocweyo polo ki piny, ci i nino abiro ocung ki kuc, ki cwinye oporo. Exodus 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Jo ma tye ki ngec pe gi gudo i tung i yat me kwena me yie; ento gi yweyo malo calo lanyut, kede gi nyutu tuk pa Lubanga i kare me agiki me Lweny Madit. Tuk pa En en kica pa En, kede otiri me kica pa En ma gi nyutu i wang piny en Alpha ki Omega, cako ki ogiko, mokwongo ki agiki, ma gi nyutu calo 'Adwong'.

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Ka an abiyeko kit ma rwom i wiegi, ka abicwalo joma ogwoko kwo i wiegi otwo ikom piny kwede: i Tarshish, Pul, ki Lud, gin ma gicoyo lakwena, i Tubal ki Yawan, i dwe ma tye i wang lobo macokcoki, gin ma pe gioyiko nying na, ka pe ginen dwong na; gin abinyo nyuto dwong na i bot jo macego. Gin bicono owete wu weng macalo miny pi Rwot ki bot Rwot ki i piny weng, i cawa, ki i gar, ki i cago (litter), ki i nyaigi, ki i jami ma rungo tutwal, i got na maleng Jerusalem, Rwot owaco, calo en ma nyith Israel gicwalo miny i yot ma maleng i gang Rwot. Ka an, abicenyo ki botgi jo ma abino loyo bedo jo Lapriest ki jo Levi, Rwot owaco. Piena polo manyen ki piny manyen, ma abibedo timo, biben bedo i anyim an, Rwot owaco, kamano biben bedo luro me nywaliu ki nyingiu. Obedo kamano ni, ki bot dwe manyen acel i dwe manyen mukene, ki bot Sabiti acel i Sabiti mukene, ringo weng biben bino paro an, Rwot owaco. Gin bikwano woko, kikeneno gi ma otyeko gwen bot an: pien owor gi pe bi cwico, ka macgi pe bi kato; gin biben bedo gi mecen i wang ringo weng. Aisaia 66:16-24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Lok me janabi me agiki pa Isaya cako ka Lamedo Cwinya obino i dwe me July, 2023, ki lok ne kato dong i kama ocake koni. Obino i lok pa con ma gicono me kwec abiro, ma kityeko yabe woko manok koni mapwod pe ocego cawa me tem. Omiyo nyutu dwogone pa yore pa Millerite i acaki, kacel ki lok pa yore pa 144,000 i agiki. Omiyo nyutu kwena me rugo ma lubo kwena pa Elija, calo kwena me tic me janabi pa Islam me miyo piny gi kec, ka Rwot tiyo kwede me kelo goyo cik 'acel' bot Amerika me Kacel pi Cik me Sunday, ki 'agiki' bot piny weng, pi dwango cik acel eno keken.

We will continue our consideration of Isaiah’s last narrative in the next article.

Wa bi medo tamo wa pi tuk pa Isaya ma agiki i coc ma bino.

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