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

Kitap pa Yoel ki Dul pa Seventh-day Adventist pa Laodicea - Namba 28

Number Twenty-Eight

Namba 28

Author

Jeff Pippenger

Published

January 14, 2026

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We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.

Wan tye ka nongo tyeko apar aryo me Mesiya i Buk pa Matayo, ka rwomo gi kwede alama me yoo pa 144,000. Dong wa nyutu nywol pa Kristo, macalo alama me yoo pa cawa pa agiki, ma ocako movimenti weng me yubo. Nywol pa Kristo tye ki kube ki 1989, cawa pa agiki pa 144,000. Alama me yoo eno, kare weng, dok bene bino ikom en alama me yoo mukene, ma iye giceto ngec i wang lwak, pi lwak dok con romo dwoko lok.

The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.

Otyeko ma aryo me Mesia obedo lok me cal ma Yesu Kiristo owaco, ma tero piny kit me tic ma kicayo kwede me nyutu lok ma kiweyo maber bang cawa me agiki, ka medo me ngec kelo lok pi dul me kare man ma laling. Obedo 1831 pi jo Millerite, ki 1996 pi dul me 144,000. Ka lok kityeko keto bot jo weng, dong kimiyo teko ki otyeko me poropheti ma yaro cako me wot me temo. Teko meno obedo i August 11, 1840 pi jo Millerite, ki i 9/11 pi jo 144,000.

## The Third Messianic Waymark is the Messengers of 9/11

Cal me yo me Mesiya ma adek en Jolacim pa 9/11

> And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

> En obino ocako odak i poto ma ki lwongo Nazareti, pi lok ma jonabi owaco obed otimo keken: “Obi lwongo ni Nasareeni.” Matayo 2:23.

## Prediction

Ngec me anyim

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.

> Obedo ni okwer bino aa ki i otwac pa Yese, ki okwer obiro molo ki i tyen pa iye. Isaiah 11:1, Judges 13.

The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.

Tyen me leb me Ibru ma ki loko ne calo ‘Branch’ en Netzer, ma bende en tyen me ‘Nazareth’. ‘Branch’ bino ki i ka pe cente me Nazareth.

> “The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.

> Rwot bi kwaco laco matino ki i kwo ma piny ma pe tye ki rwate, i tic pa en, calo kit ma otimo ka en obedo ki ringo i piny man. En pe oyero lapwonya me rabi ma gutyeko pwony; ento oyero dul me acel pa latic pa en, lacobo rech ma pe gutyeko pwony, gi ma apir. En tye ki latic ma bi kwaco gi ki i lakwo ki i pe ngene. Kun gitimo tic me kwo mapol, ki gubedo ki goye ma pe yabo, dano nenogi calo gin ma welo manok. Ento gibino obedo kidi ma welo, me lero maber pi Rwot. ‘Gin beme pa an,’ owaco Rwot pa jolweny weng, ‘i cawa ma an abedo ka acono kidi ma welo pa an.’ Review and Herald, May 5, 1903.

The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.

Twero pa Roho Maleng, twero pa Sista White, kede konyo ma kimiyo ki Roho Maleng pi Jones ki Waggoner, pe giyeyo i 1888, macalo ma Kora otimo bot twero pa Mose.

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.

> Kamano, ngec pa Malaika me adek bibi kobo. Ka kare obino me omiyo ki twero madit loyo, Rwot obi timo tic pire ki kom gin me tic ma pe gi malo, ka owayo pami me gin ma gicweyo gi pire i tice pa En. Latic bibi cweke maber mapol, pe gi yubi mapol ki dul me buk, ento ki lube me Lamo pa En. Dano me yie ki kwayo bibi pwodo me aa ki rwom maleng, giyaro lok ma Lubanga omiyo gi. Keca pa Babilon bibi yaro piny. Adwogi ma kelo luoro me cwalo tim me kanisa ki twero me cik me lobo, yub me sipiritizim ma tye kakweyo, ceto ma i bwoc ento ywat ywat me twero pa Papa—wenge bi nyutu piny. Ki cik ma lamal man, jo bibi cubo cwiny. Alufu ikom alufu bibi winyo, gin ma pe giwinyo kare lok macalo man. Ki lacwec, giwinyo coyo ni Babilon obedo kanisa, opoto piny pi balgi ki keca gi, pi kwero adwogi ma ki cwalo bot en ki polo. Ka jo gidonyo bot lapwony me con ki penyo ma gicero cwiny ni, ‘Gin man tye kamano?’ lapwony me lamo gicwalo lok me apupuru, giyaro lok ma oyot, me piyo luorogi ki gudo cwiny ma onwake. Ento pien jo mapol gikwero bedo keken ki twero pa dano keken, gi mito lok ma tutwal, ‘Mano ni, Rwot owaco,’ lapwony me lamo ma piny omako, macalo Farisi me con—kun gipenyi twero gi—gubibedo ki keco madwong; gubiyaro ngec man ni obedo pa Setani, ci gubicako jo mapol ma gitye ki mit i keca me kwanyo nying ki lwoo jo ma gicwalo ne.

The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.

Labi ma pe romo miyo lok maber ki i ot me bedo marac i Nazaret gubino bot "medo wac" me Yesaya 27.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> Ki pim, ka oyubo woko, ibiro ribo kwede: en ogengo kec pa en ma matek marac i nino me kec me tung’ anyim. Yesaya 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

“Yamo me tung ma ceng bino ki iye” me Islam, ma ki neno calo “kec me adek”, kede bende “miyo mirima me piny”, ne kiweyo woko ci ki gengo kare acel i 9/11.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> I cawa meno, ka tic me konyo pa Rwot pi gwoko kwo tye ka tyeko, peko bi bino i piny, ki jo pa piny bi mung cwiny; ento gibigwoko i lep, wek pe gi gengo tic pa malaika ma adek. I cawa meno, ‘yie me agiki,’ onyo nyiko ma aa ki bot Rwot, bi bino, me miyo rwom i dwon madongo pa malaika ma adek, kede me yubu joma maleng me cung i cawa ka peko abiro me agiki bi golo piny. Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

Moses, Ellen White, A. T. Jones kacel ki E. J. Waggoner eka gicwako kabedo gi i 9/11 calo ludito pa Habakkuk 2, ma gipenyo ngo ma gubino waco ikare me ‘debate’ pa Aisaia, ma cako ka yamo me tung otum obino. Aisaia owaco ni ‘debate’ en aye ma kikwanyo woko bal ki i jo Lubanga.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Ki pimo, ka ocako rwenyo, ibicako goyo lok kwede; ogengo yamo maracne i nino me yamo me anyim. Pien ki eni, bwono pa Yakobo bi yweyo woko; kede eni aye piang weng me kwanyo richone woko; ka omiyo kite weng me kac me misango obed macalo kite me caki ma kicuk-cuko woko, wii tiang me yik ki yik pe gibi cake. Yesaya 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

"Debate" ma tye pi kec pa agiki ma kikano i 9/11, ka Islam kigweyo woko, ci lacen kicako gwoko ne, en aye kit me golo bale pa Jacobo, ci omiyo Jacobo oyub odok Israel. Yubo ma Bibul nyuto pa Jacobo, lami me lagam, i Israel, tye ka nyutu mwaka 1856, ka dul me Millerite pa Philadelphia oyubo odok dul me Millerite pa Laodicea, ma ki ceng abicel lacen obedo Kanisa pa Seventh-day Adventist pa Laodicea. Yubo eni i lok pa kare pa Millerite tye ka nyutu lamal me yoo i lok pa kare pa 144,000, ka dul pa Laodicea pa 144,000 oyubo odok dul pa Philadelphia pa 144,000. Kabedo me yubo eno obedo ka Jacobo, ma nyutu "ngat ma kwanyo kabedo", oyubo odok Israel, ma nyutu "ludito".

The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.

“Lweny me lok” okwero woko richo pa Yakobo, ci obedo Isirayel ma oloyo. Gin ma kityeko yaro calo Isirayel gi loyo ki remo pa Lok ki lok pa wacgi.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Gin oloyo ne ki remo pa Lamb, ki lok me coyo megi; pe gi hero ngima megi nyaka tho. Revelation 12:11.

The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.

“Lok me lamwonggi” obedo lok ma lurem pa Habakkuk openyo wek ongeyo. En nyutu yweyo gi me bedo maleng ki remo pa Lamb, ma tye me miyo gi bedo atir.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Abi cungo i kabedo me lalo na, abi keto an i tung me ot ma lalar, abi rito me neno ngo ma obi waco bot an, ki ngo ma abi dwoko ka kinago an. Habakkuk 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

Lok ‘reproved’ nyutu ni ‘goyo lok kwede’, kede ranyisi ‘loki’ pa Aisaia ma kikwanyo richo pa Jakobo. Ngat me gwoko neno i Habakuk mito ngeyo ngo ma myero obed lok me laloc pa iye, kede kigenone ni lapii pa Habakuk obedo kwena ma weko gin ma mito kwano woto malit i Coc Maler pa Lubanga kede ginongo kwena me keto dano maber kun geno. Habakuk 2 nyutu malara ni ngat me gwoko neno, i agiki me aya angwen me acaki, obedo i dul pa jo ma kiketo gi maber kun geno.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Nen, cwiny ne ma opong pe obedo kakare iye; ento ngat ma tye kakare obi bedo ngima ki yie ne. Habakkuk 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

Lok ma kiketo i wi pany me kidi aryo en yo macon pa Yeremia. Ento ka lagwoko pa Yeremia oturo alut, dul pa jo makobo cik, ma cwinygi opire malo, gikwer winyo. Gin obedo dul acel kwede ma kiwaco i nyig lok ma anyim, ma gikwero yiko i yo macon me nongo kuc ki dwogo cwiny.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Ma Ladit owaco ni: Un bed i yoo, ki inen, ki penjo pi yoo macon—ange tye yoo maber—ki wot iye, ki ubino nongo kuc pi cwinya wunu. Ento gin owaco ni, “Pe wabino wot iye.” Bene an aketo luyote i tung wunu, waco ni, “Winji dwon apila.” Ento gin owaco ni, “Pe wabino winji.” Yeremia 6:16, 17.

The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.

Latic me gwoko ma kiketo gi i wi jo pa Lubanga i 9/11 obedo Musa, Ellen White, Jones ki Waggoner, ma kicoyo-gi calo waco ma oketho-ketho pa Musa, ma bende kicoyo calo lworo pa iye me waco i leb pa Misri, leb ma pe onongo owaco kwede pi higni apar angwen. I iye jo pa Ebru weng ki lwak ma ocunyo ma okadho i Red Sea ki Musa, Musa en aye obedo dano ma kit me waco ne obalo pa dano me lobo mukene. Kit me waco ne obedo kit me waco pa Nazarene. Peeta bende kinongo kit me waco ne.

> And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

> Ka okato manok, gin ma tye i but gibino bot Pita, gi owaco ni, “Adada, in bende itye acel ki gi; pien leb me in tye ka yaro in.” Matayo 26:73.

In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.

I tuk me yer pa Peter, en owaco apoya kare adek, ki gi moko ne mapat i tuk ki kit me lebo pa en, onyo lec ma pe waco maber. Kilas acel i tuk openyo Lubanga: "Ngo ma atye me waco i tuk?" Gi "yeno" yore macon, ki gi "winyo" dwon me opuk. Gi yeno ki winyo, ki ka agiki gi "waco i tuk," giyiko. Lok me yiko i kare me agiki nyutu calo lok pa Laodicea. Pe calo kanisa pa Laodicea, kanisa pa Filadelfia pe tye ki gudo.

> 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. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ngat ma ogoyo, abi miyo en obed yang me ot i ot pa Lubanga pa an, kede pe dong obi aa oko; kede abi cono i iye nying pa Lubanga pa an, kede nying pa poto pa Lubanga pa an, ma en Jerusalem Manyen, ma obino aa ki polo ki bot Lubanga pa an; kede abi cono i iye nying pa an manyen. Ngat ma tye ki wii, winy gin ma Lamo owaco bot kanisa. Revelation 3:12, 13.

In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.

Kadi pe tye kwanyo piny, gin ma kicwalo bot Philadelphia tye pi joma ma loyo keken. Kanisa me Philadelphia kigenyo ki kanisa me Laodicea, ci i iye tye dul aryo: dul ma myero loyo, ki dul ma dong oloyo. Kanisa me Philadelphia kigenyo ki kanisa me Laodicea, ci kanisa me Laodicea obedo nyako ma peke ki ngec ma i Matayo 25.

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

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

At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.

I 9/11, ka malaika obino piny i kare ma Twin Towers opoto, Jones ki Waggoner ocake nyutu kwena pa Laodikiya, kacel ki lok me cobo ikum kot me agiki ocake. Kwena me opuk pa Yeremiya obedo opuk me 7, ma en peko ma adek, ma en Islam, ma kityeko nyutu iye i yo macon ma kiyaro kwede ada—ada weng weng—ma kiyaro i tabelo pa Habakkuk me 1843 ki 1850. Kwena pa Laodikiya obedo yo keken me gwoko kwo, kede nyig lok ‘salvation’ nyutu ‘lonyo’. Ka Kirisito opako iye cal me kwojo i odu me cwiny pa Laodikiya, onyo ka obayo Laodikiya ni ka gi bi timo kuc ki En, En obi timo kuc ki gi, en keken kwena me lonyo ma kimiyo bot joo Seventh-day Adventist me Laodikiya.

## The Fourth Messianic Waymark is the Laodicean message of 9/11

Alama me angwen me yo pa Mesia en lok pa Laodicea pi 9/11

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.

> Pi obed otyeko lok ma janabi Yesaya owaco, waco ni, ‘En keken omako peko wa, ki ocwako tuo wa.’ Matayo 8:17.

## Prediction

Ngec me anyim

> Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.

> Adada, en otyeko rwako peko wa, kede otyeko yiko kec cwinya wa: ento wan onongo wacano ni en obedo otito, ma Lubanga ogoyo, kede ma peko ocwako iye. Yesaya 53:4.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

> Bot malaika pa kanisa ma i Laodikea, ndiko; Gin man owaco ‘Amin’, shahidi ma rwate ki ma adaa, ocako yubo pa Lubanga: An angeyo tic mamegi, ni i pe bedo baridi onyo mac; ageno ni i obedo baridi onyo mac. Pien i bedo mom, ki pe baridi, ki pe mac, abi yweyo woko ki cogo na.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

> Pien iwaco ni, “An abedo ma adwong, ki atye ki jami mapol, ki pe an mito gin mo keken”; ki pe ingeyo ni in itye ma pire tek, ki kwo marac, ki pe itye ki jami, ki pe ineno, ki pe itye ki gite.

> I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Ami kica ni in igam bot an zaabu ma kitemo i mac, wek in obed lonyo; kede rwat ma matut, wek in obed ki rwate, wek isoni me pe rwate in pe onen; kede ilub wang in ki yot me wang, wek in inen.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Joma an amaro duto, aciko gi, kendo ayiko gi. Omiyo bedo ki ngut, kendo lok cwiny. Wen, atye i wang ot, kendo akol; ka ngat mo winyo dwone an, kendo oyab wang ot, abi donyo iye, abicam kode, kendo en bicane koda. Ngat ma oloyo, abi miye bedo koda i kom na, macalo ka an bene oloyo, kendo abedo ki Wuon an i kom ne. En ma tye ki tung, winye gima Tipu Maleng waco bot kanisa. Revelation 3:14-22.

The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.

Lok me kony me gulo zahabu, ki yik cing ma oyera, kede pobo mo i wang, obedo yat ma ki tito pi kit ma otum i tho me kare matwal, pe keken tho. Peko mo keken ma zahabu, yik cing, kede pobo mo romo yubo, peko meno rwate yot ki Kristo ma okelo peko wa i iye. Yohana obedo i kit ginyo i Patmos pi Lok pa Lubanga kede tesimoni pa Yesu, ma obedo Lamo me Poropheti. Lamo me Poropheti obedo yat pi Laodikea, kede twero me yac pa Lamo me Poropheti kicoyo calo i tic me Kristo me okelo peko wa i iye kede me omako dugu wa.

The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.

Yo keken ma Kristo omako peko wa, obedo ka wa yabo cwinya wa ki wa weko kube me bedo Nyasaye pa En ki bedo dano wa. En omako peko wa ka odonyo i ngolo wa ki bedo pa Jwii Maleng. Wa yabo cwinya ka waketo yot. Yot ma yabo cwinya en zaabu, kien ma oyera, ki yot me wang. Yot me wang en nyutu pa Lok pa Lubanga ma Jwii Maleng keken timo. Baibul en lacim pi tung wa, ki lacim ma miyo yor lero en lacim pa Kwek me odii.

> Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.

> Lok me in obedo diic me tungna, ki mwoc me yorna. Zabura 119:105.

When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.

Ka kimiyo ngat me Laodikea tam ni myero en loro wange, myero en timo ne ki Leb pa Lubanga, ma obedo latut; ento, calo kit ma lok me poyo pa jo dako maleng aboro tye nyuto, latut pe tiyo ka pe tye ki mafuta. Jo Laodikea tye ki Bibulgi, mapol pe obedo King James Version, ento pe tye ki mafuta pa Lamo Maleng. Loro wange pa ngat me Laodikea kitimo ki kwena ma tye ki bedo pa Lamo Maleng.

The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.

Zaabu ma myero ngat Laodicea ocoko pe obedo keken geno, ento obedo geno ma timo tic ki hera kede ma pwodo cwinya. Macalo ki yat pa wang, zaabu bene tye ki nyutu pa jo Laodicea ma pe atir. Ngat Laodicea cwalo nyutu, calo jo pa Kristo weng, ni tye ki ‘geno’. Ento kit geno man en keken geno pa dano, kede obedo pe atir me geno ma kimego calo zaabu, pien geno ma kimego calo zaabu opwodo cwinya. Obedo geno ma yubo, kede jo ma tye ki geno me yubo ma atir gitye maleng, pien ‘yubo’ nyutu miyo bedo maleng. Jo Laodicea pe tye ki geno man, pien ka gitye kwede, Kristo pe obedo i woko, tye ka kwayo donyo.

> “There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

> Pe tye yo me dyere me donjo i Paradaiso ma kicoyo odoco. Kwena ma kimumiyo dano pi nino agiki eni tye kamito ni, pe wan orwate ki yore me paro pa dano. Pe wa geno polisi pa loya me lobo. Myero wa obed dano me lamo ma ki piny cwiny, pe wa timo macalo gin ma kimuko wanggi ki latic pa Satani.

> “Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

> Mapol tye ki yie, ento pe ki yie ma timo tic ki hera kede ma yweyo cwinya. Yie ma gwoko kwo pe obedo yie pa adwogi keken. “Jogi bene giyie, gi rwarwa.” Puk pa Roho Maler pa Lubanga omiyo dano yie ma obedo twero ma kwayo ki kwanyo, ma cweko kit pa ngat, kede ma keto dano i malo loyo tic me cik keken. Lok, tic, kede cwinya wa myero giyaro neto ni wan jo malubo Kristo.

> “The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

> Ler madit loyo weng ki ogwedi madit ma Lubanga omiyo pe obedo gwoko ikom kwanyo cik ki weko yie i cawa me agiki man. Jogi ma Lubanga oyiko malo i kabedo me geno ma malo ginyalo dwogo ki i ler me polo dok i ngec me dano. Dong ler gi obedo otum, twero ma Lubanga oketo i lwete gi obedo otac, kit me kwo gi obedo gima cwinyo Lubanga. Lubanga pe ginyalo coyo. Golo woko ki iye dong, ci kare weng, bino lubo kwede gima obedo atir. Ka timo gin ma cwinyo Lubanga, ka pe gicimo dwogo cwiny ki weko woko maber, ento kama gitemo me yubu gi atir, gin obicako tero ngat marac ka cim ka cim i bwolo paka richo mapol gicime pe giyaro. Jogi weng ma mito bedo ki kit me kwo ma miyo gin lutic kacel ki Lubanga, ci me nongo tito pa Lubanga, myero gi ribo gi piny ki jogi ma ginen Lubanga, ki gwoko adiera ma Kriso omiyo Joon me omiyo piny weng. Manuscript Releases, volume 18, 30-36.

The “white raiment” is the righteousness of Christ.

"Latam ma oyoo" obedo atir pa Kirisito.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.

> Wabed kicwiny ka wapako, ka wamiyi kiti; pien diro pa Nyathi me lwak obino, ka dako pa en omiyo pire obed kare. Kare, ne gimiye ni myero olub cal me linen ma ber, ma macet ki oyera; pien cal me linen ma ber en aye tic ma kare pa jo maleng. En owaco bot an ni, “Coo: Maber obedo i kom jo ma kikeme i karam me diro pa Nyathi me lwak.” En owaco bot an ni, “Gin aye lok matir pa Lubanga.” Revelation 19:7-9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Dako ocwako cwec pire keni kun otiyo kwede dawa adek ma kimiyo bot Laodicea; kun otimo kamano, ocoyo pire keni obed dako me Philadelphia. Lok me coc magi tito piri bot Adventism, ma kinyutu iye i parabul me nyako apar ma pe ocako dako. Nyako magi gin jogi ma tye ka kuro ceto i lonyo ma kikwano gi iye. Dako me lonyo ocwako cwec, pien kimiyo iye i Zekariya chapta adek—i lok me Josua ki lacar. I kany, laya me Laodicea ma pe maleng kikwanyo woko, kicoko ki laya me lonyo ma oyera me lineni. Dawa man bene tero janeno me aryo i nying Ellen Gould White. Ellen nyutu can ma erer ki ma twolo, kede tye calo yot me wang. Gould en lok me Lenglisi macon pi “gold,” kede nyutu “zahabu.” White tye calo bedo maleng; kede nying man pe kimgwoko bot ne tin i 1846, ka onongo olonyo ki James. Eka kityeko dwoko nying ne me White. Lok me nying kede lonyo gin cal aryo me kica me rwom. Mapwod lonyo, nying ne en Harmon, ma nyutu “lwak me kuc,” calo ma onongo en kamano. Ellen White en kwena pa Laodicea, kede weyo ne obedo weyo warwoko!

We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.

Wan bino mede me yaro loka me aporo apar aryo pa Mesiya i Buk me Matayo i atikol ma bino.

> “Revelation 3:14–18 quoted.

> Fweny pa Yohana 3:14–18 ma kicoyo.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.

> Ayaa, tito ma pire tek! Ngat mapol tye i kit me bworo man. Apeny ma dichol lami weng me kwano ki cing matek chapta adek me Buk me Yaro, pien iye ki tito kit pa gin ma tye i nino me agiki. Kwano ki cing maber ves weng i chapta man, pien ki lok man Yesu tye kawaco bot in.

> “If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.

> Ka pud ma jo mo kiketo gi cal ki lok me Laodicea, gin obedo jo ma tye ki kome madit, nyutu pa Baibul, ma Adventist me Nino Abiro gi otyeko nongo. Manuscript Releases, volume 18, 193.

> “The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

> Jo pa Lubanga ma adada i gwoko cikke pa En nyuto bot piny kit bedo ma kwer, ma pe tye ki bal, ka gi yiko ki yoo ticgi keken ni cik pa Rwot tye opong woko, miyo cwiny dwogo. Kamito, Rwot Yesu, Wod Lubanga, ki lubo cik pa Lubanga, oyubu ci ogonyo cik eno. Lubanga adada bi waco peko bot memba acel acel i kanisa weng ma oyaro ni obedo Seventh-day Adventist, ma pe timo tic pa En; ento, ki riyo-wii, ki guro cwiny keken, kacel ki kwo me lobo, onyuto ni ada ma bino ki polo pe otimo budo i kit ne.

> “Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].

> Tim ber i kwan maber Nyutu pa Yohana 3:15-18. Dwong pa Yesu Kiristo owinyo. ‘Weng ma an ahero, an apoyo-gi kede an agoyo-gi cing; omiyo bedi ki pire tek [pe ki cwiny ma atura], ci ilok cwiny. Nen, an [Laler wunu] acung i law, ka akok i law; ka dano mo winyo dwong na, ci oyab law, abi bino i iye, abicam ki iye, iye bica ki an. En ma loyo, abimigi twero me bedo ki an i kom na, macalo ni an bene aloyo, ci abedo ki Lacoo na i kom pa Lacoo na’ [Nyutu pa Yohana 3:19-21].

> “Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

> Kanisa bitwero winyo ki timo kwena me Laodicea? Bibidwogo, onyo, kata ka kwena me adier ma matek ducu—kwena pa malaika adek—tye kitetito i piny weng, gibimedo wot i richo? Man obedo kwena me kica ma agiki, ciko ma agiki bot piny ma opoto woko. Ka kanisa pa Lubanga obedo macok coki, pe obedo ki yot bot Lubanga, calo kanisa ma kiloko ni gi oboto woko, ka gityeko bedo ot pa lami, geng pa tipu marac weng, ki ot me gengo winyo mo keken ma pe maleng ki ma gimaro pe. Gin ma gityeko nongo kare me winyo ki yaro adier, kadi giyube gi bot Kanisa pa Seventh-day Adventist, kikwanyo nyinggi ‘jo ma gwoko cik pa Lubanga,’ ento pe gitye ki dwong me cwiny kede loro cwinygi bot Lubanga loyo ma tye i kanisa me nying keken, gibigamo apoya pa Lubanga tutwal calo kanisa ma gimego cik pa Lubanga. Gin keken ma kiloro maleng kun adier gibicweyo dol pa rwot i ot me polo ma Kristo owoto me yiko pi jo ma gimito en ka gi gwoko cikke.

> “‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

> 'Ngat ma owaco ni, “An ngeyo En,” ento pe agudo cik pa En, en obedo jalok, kede adwogi pe tye iye' [1 John 2:4]. Man cwako weng gin ma giwaco ni gi ngeyo Lubanga, kede ni gigudo cik pa En, ento pe giyaro man ki tic maber. Gibipokore calo ticegi. 'Ngat mo ma obedo iye pe otimo kwer; ngat mo ma otimo kwer, pe oneno En, kadi pe ongeyo En' [1 John 3:6]. Man kimiyo bot jigi pa kanisa weng, kacel ki jigi pa kanisa me Seventh-day Adventist. 'Lutino matidi, pe ngat mo kwanyo wunu woko: ngat ma otimo maber, obedo maber, calo ka En obedo maber. Ngat ma otimo kwer obedo pa Setani; pien Setani otimo kwer ki i acakki. Paka man Wod Lubanga oyuto piny, wek ogengo tice pa Setani. Ngat mo ma onywolo ki bot Lubanga pe otimo kwer; pien seedi pa En tye ka bedo iye; kacel pe twero timo kwer, pien onywolo ki bot Lubanga. I man lutino pa Lubanga kede lutino pa Setani giyaro piny: ngat mo ma pe otimo maber pe obedo pa Lubanga; kadi ngat ma pe oher owadgi' [1 John 3:7-10].

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> Jo weng ma giwaco ni gin jo Adventist ma gwoko Sabat, ento gimedo i richo, i wang Lubanga, gin jo me lok mape acel. Yore me richo pa gi tye gikwanyo tic pa Lubanga. Gitye gikelo jo mukene i richo. Lok obino ki bot Lubanga bot dano acel acel ma tye i ot lamo wa, ‘Keto yore ma cing pi tungu wun, pi pe gungolo woko ki i yoo gin ma tunggi opoto; ento obed oyubu. Wot ikom kuc ki dano weng, kede bedo maleng, ma ka pe obed, dano mo pe bino neno Rwot; neno matek, pi pe bed dano mo opoto ki kica pa Lubanga; pi pe rwak me lewic marac ma ocako yeyo omiyu peko, ci pi en jo mapol obed gibale; pi pe bed dano mo me richo me riek, onyo dano ma pe maleng, macalo Esau, ma pi tem acel me nyama ocuno twero pa lacen. Pien un ngeyo ni, ceng me anyim, ka ne omer me yabo lagam, ogwero woko; pien ononge pe kabedo me dwogo cwiny, ka oyenyo matek ki kwene’ [Hebru 12:13-17].

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

> Man eni rwate bot ngat mapol ma giwaco ni gi tye ka geno ada. Kama, me wekgi weko tim mamegi me piye cwinya, gin mede i yore marac me kwano labongo bwongo me yubo wic pa Satan. Richo pe gi neno calo richo. Cwinygi pire kicoke ma pe ki kwer, cwinygi kicoko marac, enyen bene paro mamegi piny ka piny tye marac. Satan tye ka tic kwede gi calo lacuk me gwayo cwinya bot tim ma pe ki kwer ma tuko dano weng. “Ngat ma oremo cik pa Mose [ma en aye cik pa Lubanga] otho labongo kica, i but lalingo aryo onyo adek: ento gumo ma tek maloyo angec mene, itum ni, bityeko paro ni obedo itwero loyo, ngat ma odugu i tiye Wod Lubanga, ki ocono rem me lagam, ma kwero ne kwede, calo gin ma pe ki kwer, ki ocoyo Lamo me kica? Pingo wa ngeyo En ma owaco ni, ‘Golo cwiny en pera; ani abi dwogo,’ owaco Rwot. Kadong, ‘Rwot obi ludi jo mamege.’ ‘En gin me bwor madwong me poto i lwete pa Lubanga ma tye ngima’ [Heberu 10:28-31]. Manuscript Releases, volume 19, 175-177.

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