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# The Hour of God's Judgment is Come - Number One

Cawa me mako wic pa Obanga obino - Namba Acel

The Judgment of the Living and the Prophetic Significance of 9/11

Bura pa jo ma tye ki kwo ki rwom me janabi pa 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Pi kare ma dit, en aye, kacel ki lacen woko pa 9/11, wa ose tedo pire tek ni goyo kica pa jo ma tye kede kwo ocako i 9/11. Wa onongo nonge ki ada man ki i cing nyutu mapol me Bibul, ma ogonyo ne ki tung maboko mapatpat. Caa ki July 2023, wa ose nongo gin macok coki mapol loyo ikom goyo kica pa jo ma tye kede kwo, ma ocako i 9/11, maloyo gin macok coki ma onongo wanyutu lacen woko pa 9/11. Pingo ma goyo kica pa jo ma tye kede kwo ocako i 9/11? Goyo kica pa jo ma tye kede kwo me Bibul obedo ngo?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

I chapta ma acel i Buk me Nyiso, gin madit me kit pa Kiristo ma ki yaro eni ni: En aye Alfa ki Omega, Acaki ki Agiki, ma Acel ki ma Agiki. En onyiso atir pa kit man keken ka En ociko Yohana me coyo gin ma kitye con; ci ka otimo kamano, Yohana bico bene coyo gin ma bino. Yesu kare weng nyiso agiki ki acaki. Man aye kit pa En.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Bibul nyutu ni Yesu en aye Lok. Kwon ma acel i Bibul, ‘Genesis’, nyutu ni ‘cako’. Kwon me agiki i Bibul obedo ‘Kwon me Nyutu’, kede gin me adier ma kicako nyutu i ‘Genesis’ kityeko dwogo kwede i ‘Kwon me Nyutu’. ‘Genesis’ obedo Alfa, ‘Nyutu’ obedo Omega; kacel gi gibedo ‘Lok’, kede ‘Lok’ en aye Yesu, ma En Alfa gi Omega. Cal pa Lubanga, onyo nyinge, kicoyo i but weng me coc me poro pa Bibul. Cal meno moko adier ni ler ma i but me coc en aye adier.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Ka ter pa lok pa but me lanen pe tye ki cet me cing pa Lubanga, ma en nyinge pa en, ma en kite pa en, eka ter pa lok eno pe tye kakare. Tye tem mukene ma myero kitiyo kwede ka poyo Lok pa Lubanga ma lanen; ento tem mo keken ma dano biketo kwede, myero tem en obed ki yore ma kiketo iye i Lok pa Lubanga. Ka peke tem ma dano otime, dong ter pa lok ma dano otime bedo manok. Ento, pingo? Ki ngo? Obedo kwer pa Bayibul pa gi ma tye kwo ma ocako i 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Ka Kirisito tye ka yaro en keken i Buk me Nyutu, onongo owaco ni En obedo Cako ki Tyeko; ci ocwako Lanabi Yohani me yaro ngo ma kit man i kikore pa En tito. Otyeko nyutu ni kwena pa buk weng obedo nyutu pa En keken. Omiyo Yohani cik me goyo coc ikom gin ma onongo tye i lobo pa Yohani; ci ka otimo mano, Yohani obino goyo coc ikom gin ma bino time i tyeko pa lobo. Yohani onongo obedo acel i bot laloc apar aryo i cako pa Kanisa pa Kirisito, ci kamano Yohani tye ka yaro tyeko pa Kanisa pa Kirisito, ma kiketo ne calo 144,000 kacel ki lwak madit loyo i kabit me abiro i Buk me Nyutu.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Poyo me lok pa Baibul obedo man: Yesu en aye Lok, ma ki timo kwede gin weng, Lok ma kare weng obedo ki Lacwe ne; kede bene en aye Baibul, pien en aye Lok pa Lubanga. Kit me acel i kica pa Kiristo ma kinyute i kwena me agiki me Lok pa Lubanga en ni: en nyutu agiki pa gin acel kede acaki pa gin acel acel. Ka ada man me kica pa Lubanga pe kiketo i kwano pa Baibul pa ngat, pe gibed twero ngeyo atir ngo obedo keto rwom pa gi matye ngima, kede pingo ocako i 9/11; kede, ma pire tek, pingo dong tye piny ocok i agiki.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Macalo lagoro pa yore pa Alfa ki Omega, Israel ma con bedo lagoro pa Israel ma kombedi; man en adwogi me lamal, ma bene twero kete ni: Israel ma piny bedo lagoro pa Israel me Lamo. Ma pe keken kit ma kiwaco kwede, ento Israel ma piny ma con ki Israel me Lamo ma kombedi gi tye ki lok me kare pa cako gi pa agiki. Moko adek i lok me kare angwen dong tye i con, ki kombedi wan tye i lok me kare ma angwen, ma agiki.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Gonyo adek me con gitye calo lajul adek me jenerecen agiki i gonyo me piny. Gonyo adek me con meno ginyutu jenerecen ma kityeko nyuto calo 144,000 i Buk me Nyuto pa Yohana. Tye ki rek me gonyo maporofetik mukene ma bene gikwano ikom 144,000, ento lim pa 144,000 tye ki cal me porofetik me nyutu ni 144,000 gin jo ma kityeko nyuto gi porofetik kun gitero kacel dul 12 me Israel me con me racel ki dicipu 12 me Israel me cwinya ma kombedi.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Macalo yore mukene me Alfa ki Omega, lacar adek i buk Revelation, kit apar angwen, nyutu lok ma otime me cako ki kato. Golo wot me Millerite nyutu lok ma otime me cako pa lacar adek, kede golo wot pa jo 144,000 nyutu lok ma otime i giko pa lok me lacar ma adek. Golo wot me Alfa ogamo ni yabo pa bura me yeny ocake i 22 me dwe me October, 1844. Golo wot me Omega ogamo ni yabo pa bura me jo matye ka kwo ocake, nyutu ni cako ne obedo 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Adwogi me adek pa Alfa ki Omega, ma yot me cwako ki inspiration, en ni i acaki, i muvimenti me Alfa pa jo Millerite, pirese pa nyiri mape gicako cawa apar otyeko ki rek me coc. Sister White tito kit ma gin matime pa jo Millerite i buk The Great Controversy, i kit me pirese meno ka otyeko i cawa ne. En cwalo ngec ni muvimenti me Omega pa 144,000 binen bene bi tyeko pirese pa nyiri mape gicako cawa apar ki rek me coc. Lamal adek macek me Kristo ma nyutu ni agiki rwate ki acaki.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

I acaki pa Israel me con, Rwot odonyo i kica kwede jo-Hebru, ma lanyutne en rem ma kiketo i poto me dwon ot; ma pire tek en nyutu me acaki pa 'Midnight Cry' i Lok pa Lubanga. Baptiismo obedo lanyut pa kica me rwom kwede Kristo, kede Paulo ociko wa ni jo-Hebru ma owuuko ki i Misri, gin weng gibaptiis i 'lacer' kede i 'Dii ma Met'. Ka gi dong odonyo i tung dii, kimiyo gi 'Manna', ma, i iye jami mukene, en lanyut pa Sabat me nino abicel i kit ma en obedo tem.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

"Manna" obedo cal me temgi me mukwongo; ka gi opoto i tem me apar ma agiki, ka gi okwanyo woko ngec pa Joshua ki Caleb, Lubanga bene okwanyo gi woko calo jo muma pa En, kadi oketo muma kwede Joshua ki Caleb. Ka con, ka gityeko donyo i Piny ma Lubanga onongo omiyo muma pi gi, yere me circumcision pe kityeko timo bot lawo ma onywalo i dwe apar angwen; pien yere man onongo ocung i Kadesh i kare me gikwanyo woko, kadi kicako odoco i Kadesh mapwod pe gidonyo. Man obedo lacar pa Alfa ki Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Ywayo i cita pi mwaka 40 ocake ki lego bot lok pa Yosua ki Kaleb, ci otyeko ki lego pa Mose kun otingo Kidi, kacel ki kamano ocoyo kit pa Lubanga ki tic pa En ma pe atir. Cako pa Isirayel macon nyutu tyek pa Isirayel macon.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

I agiki pa Isirayel me con, Yesu calo “Lakwena pa Kica” ma kiwaco iye i Malaki kit adek, obino me moko ada ikom “Kica” ki jo mapol pi nino acel, me tyeko gin ma kiwaco i Daniel kit abongwen. Macalo Lakwena pa Kica, Kristo odonyo i kica ki kanisa pa Kristo i kare keken ma obalo jo me kica me con. I cako pa Isirayel me con calo jo me kica pa Lubanga, Rwot oalo jo me kica me con, odonyo i kica ki jo manyen ma kiyero. En otimo gin acel keken i agiki pa Isirayel me con.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Cal me lwak obedo nyom, ki aa ki nywol pa Kiristo nyaka obalo woko pa Jerusalem i 70 AD, porofeci nyutu golo nyom ma dok dok pa Lubanga ki Israel me con ma pa kom piny. Ento, kare mane ni golo nyom mano otye katic? I nywolne, i thone, i kubo Stefen, onyo i obalo woko pa Jerusalem?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Ka dong, jo me gamo ki i piny weng giyeyo ot pa Lubanga ma kigiweko pi gamo bot Lubanga. Ki kineno lum lum kede gol ki kidi ma wel tutwal, en onen calo ber ki madwong. Ento Yahowa pe dong kinongo i ot madwong ma maleng meno. Israel calo piny acel odiyoo woko ki Lubanga. Ka Kristo, ikom agiki me ticne i lobo, oneno i iye ot pa Lubanga pi kare me agiki, owaco ni, ‘Nen, otwu kityeko weko botu piny opoto.’ Matayo 23:38. Paka kombedi, okwongo yaro ot pa Lubanga ni ot pa Womne; ento ka Wod Lubanga owuoko ki i bot wang ot magi, bedo pa Lubanga okobo woko pi kare ducu ki i ot ma kityeko cano pi yotne.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

I cawa i nyim Donyo me Loyo, Kristo owaco ni ot pa Yahudi obedo ma opuk, ki talaka otyeko. En aye, talaka otyeko ka ceng obino piny i cawa pa Donyo me Loyo.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> Yerusalemu onongo obedo calo otino me gwoko ne; ka won ma mit loro pi laco ma ocito macok, Yesu bene oloro pi dul ma omito maber. En nining an romo weyo in? En nining an romo aneno in ma kiketo i kob piny? Myero an weyo in woti me opongo kop pa bal mii? Cwinya acel tye ki dwong madit tutwal, ka imedo kwede, pinye weng gi calo pe tye ki dwong; ento kany obedo dul weng ma jo ne gibino kob piny. Ka ceng ma oyabu woko ocito i tung ocogo ki ocoyo woko ki wang polo, nino pa kica pa Yerusalemu obino tyeko. Ka lwak me ceto nongo ocung i wic pa Got Oliveti, pe pud odok lenge pi Yerusalemu me dwogo i cwinya. Malaika pa kica i kare meno onongo tye ka cobo lapiir ne me ceto piny ki kom me bulu, me weko kabedo bot rwom maber ki mwono ma cito lacen. Ento cwinya madit pa Kristo me hera kombedi pud tye ka yubu pi Yerusalemu, ame ohepo kica ne, ocayo cege ne, ki onongo i kare ma obino rido cinggi i remo ne. Ka Yerusalemu odwogo i cwinya keken, pe pud otyeko lenge. I kare ma kome me agiki me ceng ma obalo tye ka bedo ikom Tempu, tur, ki wi-tur, pe nining malaika maber acel onongo odugo iye bot hera pa Lalaro, ki kwanyo woko bwono ma obino oto iye? Dul maber, ento pe maleng, ma ocobo kidi bot lanen, ma oyieko Wod Lubanga, ma ki pe dwogo i cwinya tye kagoyo kene i nyodo me dweng,—nino pa kica ne onongo dong okato oko tyeko!

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> Dok acel keken Tipu pa Lubanga owaco bot Yerusalem. Mapwod cing pe otyeko, adwogi mukene kicwalo bot Kiristo. Dwon pa ladwogi kicweyo malo, kun dwoko yubu ma bino ki i cawa me con me lanabi. Ka Yerusalem bino winyo yubu, ka obino yaro Lagwoko ma tye donyo i olwonge pa iye, pud romo kigwoko iye.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> Lok otyeko oo bot ludito i Yerusalem ni Yesu tye ka poyo Yerusalem ki lwak madit pa jo. Ento pe giyaro Wod Lubanga. Pi bwom gicako woko me limo ne, ki geno ni gigono lwak. Ka lwak ma tye ka wuolo ki Yesu ocako woto piny ki Got Alivu, ludito gibengo gi. Gipenyo gin ma omiyo pako obedo ki dwon ma yot keken. Ka gipenyo ni, ‘En anga man?’ lacam pa Yesu, opong ki Laro pa kwanyo cwiny, giddwoko lapenyo man. Ki lok ma maleng ki ma loyo maber, gicoyo odoco gin ma laloc pa Lubanga oporo ikom Kiristo:

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> Adam bi waco botu, “En aye nyutu pa dako ma bi dunyo wi pa nyoka.”

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> Peny Abraham, obi miyi lok ni, En aye ‘Melkisedek Rwot pa Salem,’ Rwot me Kuc. Genesis 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> Yakobo bi waco bot in ni, En obedo Shiloh me dul Yuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Aisaia bi waco botu, ‘Immanuel,’ ‘Ma pire tek, Lami me tami, Lubanga ma twero madit, Won ma kare pe giko, Rwot me Kuc.’ Aisaia 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> Yeremia obi waco botu ni, ‘Dang pa David, Rwot, kakare wa.’ Yeremia 23:6.

> “Daniel will tell you, He is the Messiah.

> Daniel obiwaco boti ni, En aye Mesiya.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> Hosea obi waco botu ni: En obedo ‘Rwot Lubanga me lwak; Rwot obedo gin me poyo pa iye.’ Hosea 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> Yohana Batisita biro waco botu ni, “En aye nyathi dyel pa Lubanga, ma okwanyo woko richo pa piny.” Yohana 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> Yehova madit onyuto ki komne me lobo, “Man en Wotna ma ahero.” Matayo 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> Wan, jo ma En opwonye, waco ni: Man en Yesu, Mesia, Ladit me ngima, Ladwogo me piny.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> Kede rwot pa twero me butu mapol ongeyo ne, owaco ni, ‘An angeyo in; ngat ma in obedo — Ngat Maleng pa Lubanga.’ Mariko 1:24. The Desire of Ages, 577-579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Tuk pa Donyo ma loyo pa Kirisito oketo calo tuk pa Midnight Cry i kare pa jo Millerite. Wac pa Sister White onongo nyutu ni, ka donyo ocake, jo obedo i cing pa Tip Maleng, ci con Kirisito ocung ki ocwec pi Yerusalem. Piny kanyom, ocedo donyo, ci laditgi pa Yahudi orwate kwede. Amito poko jami mogo me kit man me nyutu alama me yo ma kityeko dwoko i tuk pa jo Millerite. Ento me acel, amito waco lok ikom acaki ki agiki. Gin ma walimo kombedi ki Sister White nyutu agiki pa pyer acel, ci yabo pa pyer ma bino owaco magi:

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Donyo pa lony ma Kristo otyeko timo iye Yerusalem obedo yaro anyim ma pe cwec pa bino pa En i bugu me polo, kwede twero ki lagwok, i tung pa lony pa lacic ki i cwiny mor pa joma maleng. I kare eno, leb ma Kristo owaco bot lami ki jo Farisi bipong gityeko: “Pe binabiyeno An ki i kare ma bino, nyaka uwaci, ‘Opaki en ma bino i nying Rwot.’” Matayo 23:39. I keno pa laloc, Zekariya oneg ni ceng me lony me agiki; ki oneno bene giko pa joma i bino pa acaki ne gikano Kristo: “Gibi neno An, en ma gipuke iye; ki gibi nywoyo pi En macalo ngat mo nywoyo pi wode ma acel keken, ki gibi bedo i cwiny matek pi En macalo ngat ma tye i cwiny matek pi wode ma acako.” Zekariya 12:10. Cal man Kristo oneno anyim kun oneno Yerusalem ki onywoyo pi en. I balo me kare pa lobo pa Yerusalem, oneno giko me agiki pa joma balo rem pa Wod Lubanga.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Jo ma rwate ki Kristo gineno kwer pa Yahudi bot Kristo, ento pe gineno kombedi ngo ma en obino kelo. Pe gi ngeno kombedi kit ma ada pa Isra’el, kede pe gi niang goro ma obino obur i Yerusalem. Man Kristo onyuto botgi ki pwony me jami ma tye ki rwom maduong.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> "Peto ma agiki bot Yerusalem otyeko bedo nono. Jodolo ki ludito onongo owinyo dwon pa lanen me kare mukato, ma jo mapol gicoyo dwone i dwoko bot lapeny, 'En man ngaa?' Ento pe giyie ni obedo dwon pa Mweyo Maleng. Ki mir ki opor, gi temo yeko dwon pa jo. Tye bene ludito pa lacar pa Loma i lunyut, ci botgi jo ma gicung ki en gibaro ni Yesu en ladit me wiyamo. Ginyuto ni obino cwako Hekalu, ci obed rwot i Yerusalem." The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Gima pe dwara weko woko en ni Donyo ma loyo pa Kricito i Jerusalem nyutu calo kit, pe keken Ywayo ma i tung kiro i histori pa Millerite, ento boti kede tyeko pa lobo. Kimako rwate kwede dwogo pa Kricito i cako me mwaka alufu ma i Revelation chapta abicel, ki boti kede dwogo ne ki Jerusalem Manyen i tyeko pa mwaka alufu. Boti, kiketo rwate kwede tho pa jo marac i dwogo ne me aryo, ki roco pa gi me agiki i tyeko pa mwaka alufu. Cing pa paragraf ma agiki owaco ni, "Kwac ma agiki ma kicwalo bot Jerusalem onwongo obedo matwal peke. Liwota ki ludito onwongo giwinyo dwon me porofeti pa kare mukato ma lwak ma opol ogoyo dwone, i dwoko penyi, 'En ngaa man?' ento pe giyie ni en dwon me Poko Maleng."

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Kwayo ma agiki obedo peke, kede kigamo ni ‘dwon pa lanabi me kare mukato.’ Lwak mapol i kare pa Kiristo ginywero kwayo ma agiki pa gi, pien ginywero adwogi pa Yeremia me dwogo i yoo macon. Gi bene ginywero kit me tic me ‘rek ki rek,’ pien lacam pa Yesu gidwoko lapeny me ‘En ngat mane?’ ki cobo jo moneno mapol kacel, rek ki rek, ki kany ame matin, ki kany ame matin.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Ka Kristo ocako donyo i Jerusalem, en oturo i yo. Cako ki tyeko lok pa lanen, ka jopuonj pa Yesu opoko aswa me Kristo obed i wii wot kwede. En pe onongo owoto i wi le mo, en aswa bende pe onongo ngato owoto iye con. Tami matir nyutu ni tye lamal; pien le mo niningo mito ngat me bedo i wii i kare me acaki, kadong ngat mane twero yubu wot i wi aswa ma pe onongo ngato owoto iye con? Man calo kare ma jo-Filisita oketo minok i garo, kacel ki Bok me Lagoro, ki gi okang dyang aryo ma tinogi onongo tye nyonyo iye, kadong pe onongo gi ogoyo garo con; ento gi keken oweyo tinogi ki ocako wot me dwogo Bok bot jo-Hebru. Bok obedo i yo bot Jerusalem, kadong ka David piny dong okelo iye i Jerusalem, obedo nyutu cal pa donyo ki rwom pa Kristo.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Ka Kristo obedo i punda, jo ocako ororo gula megi i yo, gi yiko yom pa oywelo, kendo dwon gi ocako yaro ni, "Hosanna bot Wod Daudi: Ogen en ma bino i nying Rwot! Hosanna i wi polo maloyo." (Matthew 21:9) Ludito gikayo kendo gi kwayo Yesu wek ogum dwon lwak. Gimedo wot, kendo Yesu ocungo oywak pi dano weng ma olal, ma ki nyutu iye ki Jerusalem. Eka lwak ocako mede i wot, kendo ludito dok cen gimedoyi, gikwanyo ni, "Yesu en ng'a?" Eka lajara pa Yesu gi dwoko ki lok me laneni, me keto lok cing i cing.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Lok me gin ma wa tye ka penyo kombedi ne otime anyim dwogo ki tho pa Lazarus, ma nyutu balo cwinya me agiki i rek me lok pa lanen ma kinyutu i lapii pa nyiri apar, kede Uzzah ma odugo cing i Sanduco pa Lubanga, i rek pa donyo me yub madwong pa David iye Jerusalem. Balo cwinya me agiki okube ki cawa me kuro, ci Kristo okuro ka okwongo owinyo ni Lazarus tye ki tuo, calo kaka David okuro ka oweko Sanduco i kabedo ma Uzzah otho iye, nyo lacen con odwogo ocako kelo. Lazarus otho, ci lacen con odwogo ki tho. Lazarus en aye ma lacen con olongo punda ma Yesu otunge iye, kelo en iyi Jerusalem.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

I mukato pa Millerite, malaika aryo obino i April 19, 1844, i kare me cwiny opoto ma acel, ma nonyutu acaki pa “tarrying time”. Ka meno, Samuel Snow ocako yilo pire keken ngec me “Midnight Cry”. Yilo pire keken pa ngec meno kimiyo calo donyo pa Kristo i Jerusalem. Medo medore pa tic pa Snow bende kimiyo calo i wot me Sanduku me Lagam, aa ki Filisita, i gar, i Uza, ka agiki i Jerusalem.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Bino ne tye ki nyutu ma i acaki pa jo, ka ludito ma okwin i cwiny owaco bot Kristo ni omiyo lwak obed cod; eka Kristo opuk; eka nyutu pa jo ma gilubo Kristo obedo ka ludito ma okwin i cwiny openyo ni, “Kristo en anga?” Nyutu pa yubu cwiny ma obedo i jo, ma omiyo dwoko mokwongo pa ludito ma okwin i cwiny, jo ma gilubo Kristo gityeko dwoko ne doki, ka gicwalo “rek ki rek” lok pa Nabii mapol ma ki kare macon. Ka ceng’ ne ocap, Isirayel ma i kare macon ogiwec woko kwede Lubanga.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

I lok me gin ma otime man, kigoyo wa ngec ni lacam pe "gitingo ngec ikom dwogo me tim ma obin bot Jerusalem." "Dwogo me tim" ma onongo "obin bot Jerusalem" kityeko nyutu ne bot lacam ki "gin me pwonyo ma tek." Gin me pwonyo ma tek en obedo kwero opok. Kwanyo piny pa Jerusalem, ma lacam pe pod gitingo ngec, kityeko nyutu ne ki kwero opok, kede bene cing ma Kristo con otyeko pwonyo ikom opok.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> Lamal eni en pi kare weng. Tic ma Kirisito otime i yaro yot ma twero pa kene ocweyo, obedo calo lamal bot kerek weng ki bot Kristiani weng. Pe ngat mo twero obed ki cikke pa Lubanga ka pe tedo bot jo mukene. Ento tye jo mapol ma pe gibedo calo kwo me kica pa Kirisito, kwo ma pe yiko pi kene. Jo mogo ma gicoo ni gin Kristiani maber loyo, pe gi ngeyo ngo ma nyutu tedo pi Lubanga. Gi yiko ki gi cobo me poyo cwiny gi kene. Gitim tic pi gi kene kende. Kare tye ki wel botgi kende ka kwede ki twero mako gin pi gi kene. I jami weng me kwo, mano aye lalocgi. Pe pi jo mukene, ento pi gi kene keken gi tedo. Lubanga ocweyo gi me bedo i piny ma tedo ma pe pi kene myero otimi. Oparo gi me konyo jo mukene i yo weng ma twero. Ento kene obedo maduwan atera ni pe gineno gin mukene mo. Pe gitingo ki lobo dano. Jogi ma obedo kamano pi kene calo yot me tini, ma oyubu weng, ento pe okelo por mo me yot. Gitemo kit me pak, ento labongo cuko cwiny onyo yie. I laloc pa gi, gi weko dwong bot cik pa Lubanga, ento winyo cik peke. Giwaco, ento pe gitimo. I lok ma owaco i kom yot me tini, Kirisito onyutu wa kit ma opoyo cwinyne yubo marac man ma peke iye. Okwango ni ngat ma time richo aworo tye ki peko matidi loyo ngat ma pako ni atedo pi Lubanga, ento pe okelo cweyo ma kelo dwong bot En.

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> Lok me poro pa yät me tini, ma onongo owaco mapwod pe limo pa Kristo i Yerusalem, onongo obedo ki kubo ma atir ki lok me pwony ma opwonyo i ka ocwalo kwer i yät ma pe tye ki tini. The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Bang’ medo lok ma agiki ki ladito, Yesu okwanyo wii woko me lamo i ceke weng; ka cawa obino, ka owuot i but yat tini, oketo kwer iye.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> Pe tye kare me me tini ma opur, ka pire tek i kabedo mogo keken; ki i got ma malo ma i agiki Yerusalem, twero waco ma ada ni, ‘Kare me me tini kombedi pe.’ Ento i lobo me yat me tini ma Yesu obino iye, yat acel nen calo ocako anyim bot yato mukene weng. Obedo dong oywoko ki lal weng. Kit pa yat me tini obedo ni, pud lal pe oyabe, me tini ma tye ka piro dong nyute. Ka en aye, yat man ma ki lal opong omiyo kica ni me tini ma otyeko tuju maber binonge iye. Ento neno pa en ne obedo me bwola. Ka ocukuru iye matek, cako ki i piny nyo nyo i i wi madito, Yesu onongo oyudo ‘pe tye gin mo, kace ki lal keken.’ En obedo dute pa lal ma neno maber keken, pe ki mapat.

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Kristo owaco ikom en lami ma ogwengo woko. “Dano mo pe bi nyem dic pa in dok matwal,” owaco. Cawa ma obino, ka Yesu ki lutic pa En tye dok i yoo me ceto i ot pa lwak, twac pa yogo ma ocako woko ki lapuodh ma orore piny ogolo wanggi. “Ladit,” Pita owaco, “nen, yogo me fig ma i olami ogweng woko.”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> Tic pa Kristo me goyo kwer i yath opok oworo lupwonye tutwal. Ne tye calo pe rwate ki yo pa en ki tic pa en. Kare mapol gi winyo en waco ni pe obino me yiko piny, ento piny ki yot pa en obed ogwoko. Gin giparo lok pa en, ‘Wode Dano pe obino me balo kwo pa dano, ento me gwoko gi.’ Luka 9:56. Tic pa en ma maber tutwal gitime ne me dwogo, pe i kare mo keken me balo. Lupwonye ne ngeyo en keken macalo Ladwogo, Lami me yar. Tic man obedo keken. ‘Mit pa tic man en ngo?’ gin openyo.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Lubanga ‘omero kica.’ ‘Macalo an tye kwo,’ owaco Rwot Lubanga, ‘pe amero tho pa jo marac.’ Mika 7:18; Ezekieli 33:11. Iye, tic me balo ki goyo lok me kwer obedo ‘tic ma pe kit pa En.’ Yesaya 28:21. Ento i kica ki merone, okwanyo woko lageng pa anyim, kede onyuto bot jo adwogi pa yo me richo.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> Goyo kwong i yat me fig obedo parabul ma ki timo ne. Yat eno ma pe ocweyo mat, ka yaro lapii ne ma tedo dongdong i wang keken pa Kristo, obedo cal me lwak pa Jo Yahudi. Lalaro onwongo onego coyo maleng bot latic pa En pingo ki adaa me giko pa Isireli. Pi tic mano, omiyo yat en kit maber me yore pa cwiny, ka omiyo obedo jaloko adwogi me Lubanga. Jo Yahudi onongo gibedo pe kacel ki lwak mukene weng, ka gi waco ni gi tye bot Lubanga. En onongo okwayo-gi niga maber, kede gi waco ni gigamo kicam maber maloyo jo mukene weng. Ento gi obale ki hera pa piny ki lamaro cente. Gi pongogi kwede ngec-gi, ento pe ginen yore ma Lubanga mito, kede gi opong ki dwoko-wii. Macalo yat ma pe ocweyo mat, gi yaro coke-gi malo, dongdong i nenone, maber i wang, ento gi ocweyo 'lapii keken.' Lim pa Jo Yahudi, kwede Tempul ne ma lamal, alta-gi maler, jadolo ma gicobo ki miter, ki yore me lim ma kwongo cwiny, obedo ber piny i wang; ento wii piny, hera, ki mer ne pe tye. The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Wan ocako ki penyo aryo ma wan tye ka dwoko gi. Penyo magi ne gin ni, “Pingo kec pa jo ma tye kwo ocako i nino 9/11? Kec pa jo ma tye kwo ma pa Bibilia obedo ngo?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Rek manok me poropheti ma wa oketo i kabedo kombedi tye calo janeno me Bibiliya pi kop me jo ma ngima. Rekgi me poropheti gitye ka loko bot gin mapol loyo ‘A, B, C’ me kop keken, ento ma acel wa tye ka dwoko penyo me 9/11 ki kop me jo ma ngima.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> "Aneno," en aye laneno Daniel owaco ni, "nyaka kicweyo kome, ki en acel, en ma dong ki nino mapol, obedo: ngoye ne obedo maler calo theluji, ki lugi me wiye calo sufu ma maler ducu; kom ne obedo latar me mac, ki lagwa pa kom ne obedo mac ma tye ka yaro. Pii me mac ocake woko ki ocako bino ki anyimne; alufu pa alufu gutiŋo ne, ki alufu apar mara alufu apar gi oitii i anyimne: lamal ocweyo, ki buke oyare." Daniel 7:9, 10, R.V.

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> En aye ka ki nyutu i neno pa nabii nino madit ki ma pire tek, ka kica ki ngwon pa dano bi kicono i wie Lam pa piny weng, ki dano acel acel biminiyo kore ki tice pa iye. Ladit pa nino en Lubanga Won. Lami Zabura owaco ni: “Pwod pe gicweyo got, onyo pwod pe i yubu piny ki lobo, aa ki kare ma pe otum oo i kare ma pe otum, in aye Lubanga.” Zabura 90:2. En aye, kicel me obedo weng, ki wang pi pa cik weng, ma bi cwalo lam. Ki malaika maleng, calo latic ki jo manyutu, i dwi “alufu apar laceng alufu apar, ki alufu pa alufu,” gibedo cungo i kom lam madit man.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> ‘Inen, acel calo Wod dano obino ki kome polo, obino bot Ladit pa nino, ki gi okelo ne cok i bot En. Ki omiye twero, ki ywe, ki lwak, wek jo weng, dul weng, ki leb weng gibed timo bot En; twero ne obedo twero ma pe obin kato pi kare weng.’ Daniel 7:13, 14. Obino pa Kristo ma kicoyo kany pe obedo obino ne me aryo i lobo. Obino bot Ladit pa nino i polo me nongo twero, ki ywe, ki lwak, ma gimitone i agiki pa tic ne calo lamal. Obino man keken—pe obino ne me aryo i lobo—ma kicwalo iye i wac pa lapir ni obitimo i agiki pa nino 2300 i hiny 1844. Kitye ki malaika me polo kwede, Jadolo wa madit donyo i kabedo maler madit loyo, kany orweny i wang’ Lubanga me timo jami agiki pa tice ne i kom dano—me timo tic pa ciko me yaro, ki me cweyo pac pi jo weng ma kityeko yaro ni gitye ki twero me nongo ber pa en.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> I lam ma mapol, keken jo ma obino bot Lubanga ki waco balgi kede dwogo bot En; balgi bene, kun rem me lam pa bal, ki cwalogi i Ka Malube. Gin magi keken ni gitye ki but i lam me Nino me Dwoko Kica. Eyo, i Nino madit me Dwoko Kica ma agiki, kacel ki Bura me Temo Neno, gin keken ma gitemo neno gi, en gin me jo me Lubanga ma ginyuto yie. Bura pi jo marac obedo tic mapat kede, ci omede i kare ma anyim. “Bura myero ocake i ot pa Lubanga; ka ocake kwede wa, ngo dong obedo agiki pa gin ma pe giwinyo Lok pa Maber?” 1 Petero 4:17.

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> Buk me coc i polo, ma iye kicoyo nying kede tic pa dano, gin obedo me tero tami pa yaro. Lacar Daniel owaco ni: “Kom me yaro obedo, ki buk kigi yabo.” En ma kimiyo adok, ka otito kit acel man, omedo waco ni: “Buk mukene bene kigi yabo, ma obedo Buk me Kwo; ki jo ma otho kigi yaro gi ki gik ma kicoyo i buk, ki kit ticgi.” Adok 20:12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> Buk me ngima tye ki nying pa dano weng ma con odonyo i tic pa Lubanga. Yesu owaco bot latic mamegi: ‘Bedu kweg, pien nyingu kityeko goco i polo.’ Luka 10:20. Paulo owaco ikom latic kwede ma otito, ‘ma nyingi tye i buk me ngima.’ Filipi 4:3. Daniel, kun oneno ‘kare me peko, calo pe con obedo,’ owaco ni jo Lubanga birweyo woko, ‘ngat weng ma bino nonge ocok i buk.’ Kede Yohana i Nyutu owaco ni gin keken ma binodonyo i gweng pa Lubanga en gin ma nyinge ‘tye ocok i Buk me Ngima pa Rombo.’ Daniel 12:1; Nyutu 21:27.

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> ‘Buk me paro’ kicoyo i wang Lubanga, ma iye kicoyo tic maber pa ‘gin ma woro Rwot, kede gin ma paro nying ne.’ Malaki 3:16. Lokgi pa geno, kede ticgi pa hera, kicoyo i polo. Nehemia macako gin man ka owaco ni: ‘Par an, O Lubanga na, ... kede pe ipuko woko tic maber ma atimo pi ot pa Lubanga na.’ Nehemia 13:14. I buk me paro pa Lubanga, tic mo keken pa kwer kityeko keto iye pi kare weng. Kany, temo mo keken ma kigengo, marac mo keken ma kiloyo, lok mo keken pa kica ma rweny ma kiwaco, kicoyo gi tutwal. Kede tic mo keken pa weko keni, kede peko ki twolo cwiny mo keken ma kigamo pi kom Kristo, kicoyo. Lacoyo me Zaburi owaco ni: ‘Ipimo wot na; iketo lacim na i botolo mii; pe gi tye i buk mii?’ Zaburi 56:8.

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> Tye coc bende me bal pa dano. ‘Pien Lubanga obi kelo tic weng i kwer, ki gin ma ocano weng, ka gin obedo maber onyo marac.’ ‘Lok ma ayaba weng ma dano bi waco, gi bimi dwoko pa iye i nino me kwer.’ Lalwak owaco: ‘Ki lok mami, in ibimiyo rwom; ki lok mami, in ibiyaro ni in lamony.’ Ecclesiastes 12:14; Matthew 12:36, 37. Labedo me cwiny ma ocano ki dwaro me cwiny tye i coc ma pe ki bal mo; pien Lubanga ‘obi dwogo i can gin ma ocano i otela, ki obi nyutu piny lar me cwinye.’ 1 Corinthians 4:5. ‘Nen, ki ocoyo i anyim An, ... bal mwi, ki bal pa kaka mwi kacel, owaco Rwot.’ Isaiah 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> Tic pa dano weng kitemo i wang Lubanga, ki kicoyo iye pi bedo ma tye ki geno onyo bedo ma pe tye ki geno. I bot nying acel acel i buk me polo, kicoyo atir atir: coc marac weng, tic me cwinya keken weng, myero ma pe kigolo woko weng, kede bal ma i mung weng, kacel ki nyono ma rwate weng. Lapeny onyo keco ma ocwere ki polo ma gipeko, cawa ma gikwanyo woko, twero ma pe kigero maber, tung loyo ma gitiyo kwede pi ber onyo pi marac, kacel ki adwogi ma yot tutwal, gin weng gicoyo gi Malak ma coyo.

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> Cik pa Lubanga obedo rwom me pimo ma bipimo kwede kit pa dano kacel ki ngima gi i koti. Ngat me ngec owaco: ‘Buru Lubanga, kede gwok cikke; pien man aye tic weng pa dano. Pien Lubanga bin kelo tic weng i koti.’ Ecclesiastes 12:13, 14. Lapostol Yakobo ociko lanywal mamege: ‘Waci kamano, kede bene timi kamano, macalo gin ma bi pimo gi ki cik me yweyo.’ Yakobo 2:12.

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Jogi ma i bura kibaro ni gi romo, gibedo ki but i ciero pa joma atir. Yesu owaco ni: ‘Jogi ma kibaro ni gi romo me nongo lobo meno, ki ciero ki bot joma otho, ... gichal ki malaika; kede gin nyithin Lubanga, pien gin nyithin ciero.’ Luk 20:35, 36. Kadok, En odok waco ni ‘jogi ma gisetimo maber’ gibiro wuok ‘i ciero pa ngima.’ Yoh 5:29. Joma atir ma otho pe gibiro chier nyaka i woko me bura ma i iye gibaro ni gi romo pi ‘ciero pa ngima.’ Pien mano, pe gubed tye kene i bura ka rekodgi kineno matek ki lok me gigi kityeko.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> Yesu obi orieny calo lami pa gi, me kwayo pi gi i wang Lubanga. "Ka dano mo otimo richo, wan tye ki lami i bot Laco, Yesu Kiristo ma atir." 1 John 2:1. "Pien Kiristo pe ocito iye kabedo me maleng ma gitimo gi lwete, ma gin cal pa adier; ento ocito iye polo keken, kombedi me orieny i wang Lubanga pi wa." "Ka mano, en bene twero war jo ma bino bot Lubanga ki tung en woko ki tutwal, pien en tye ka bedo kare ducu me medo lamo pi gi." Hebrews 9:24; 7:25.

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> Ka buk me coc me rekodo kiyabo i bura, ngima pa jo weng ma ogeno i Yesu kikweyo i yaro i wang Lubanga. Kacako ki joma acaki gibedo i piny, Wakili wa oketo i wang Lubanga kit pa kare ka kare weng, ci otyeko ki jo tye ngima. Nying acel acel ki lwongo, kit acel acel kiyaro maber tutwal. Nying mogo kigi gamo, nying mogo kijuko. Ka ngat mo tye ki richo ma ocung i buk me coc me rekodo, ma pe oloko cwiny ci pe kigi weko kica, nyinggi bikicoyo woko i buk pa ngima, ci coc me tice mabergi bikicoyo woko i buk pa poyo pa Lubanga. Rwot owaco bot Moses ni: “Ngat mo weng ma otimo richo bot An, an abi coyo woko nyingne i buk pa An.” Exodus 32:33. Ci lanabi Ezekiel owaco ni: “Ka ngat ma ber oweko berone, ci otimo richo, ... tice maber weng ma otimo pe kibilwongo.” Ezekiel 18:24. The Great Controversy, 479-483.

We will continue this study and answer the questions raised in the next article of this series.

Wa bi medo pweny man kacel ki miyo adwogi bot lapeny ma kityeko cwalo i nyig lok ma bino anyim i dul me coc man.

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