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

Buk pa Yoel ki Kanisa pa Jo-Adventisti me Sabato pa Laodicea - Namba apar acel

Number Eleven

Namba Apar Acel

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Kwena me Koth ma agiki obedo ciko pi giko me porobesyon ma dong ocem, ka rwate ki lwongo me timo kete pi pire kene. Gin aryo magi ginyuto i ineno pa Aisaia, i pot buk apar ki apar acel, ki gitye ka timo kamano i kit me kwena me Daniel apar acel, ma gikwanyo lacim ki iye i mwaka 1989, ki lok me con ma obedo i mung gikwanyo lacim iye i kare me keto lacim pa jo 144,000, ma ginyuto i ineno ki Aisaia ki nyithene. Rek aryo magi ka gicwako acel ka acel ginyuto ciko pi Ahaz, ma konyuto jo Laodikia ma pe gitye ki ‘ngeyo’ pa rek aryo magi ma i iye ki ma i woko, ma tye ka woto i porofeci pa Bibul weng.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniel 11:11 ki Revelation 11:11 nyuto kit acel keken me iye ki me woko; Daniel nyuto me woko, to Revelation nyuto me iye. Gin aryo man me iye ki me woko, i 'chapter and verses', rwate atir ki lok me woko ki me iye me chapta apar ki apar acel, bene gi timo kamano i Isaiah 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Yesaya 6 obedo 9/11, ma tye ka nyutu yweyo kede yubo ki mo pa Yesaya calo laco lok i 9/11. Ka cako ki Kite 7, dok piny keken, obedo rac pa kwena ma obino i 9/11. Kite 10 tye ka nyutu tic pa gami ma agiki 6 me Daniel 11, pien gin meno obedo kwena ma kiyabo i cawa me agiki i 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Chapta apar acel pa Isaya nyutu 9/11 ki lubo mo pa Isaya kacel ki kwena ne. Vasi acel obedo rwate ki vasi apar ki “Jessie”, ki vasi apar owaco ni, “Ki i kare an,” ki vasi apar acel odugu waco ni, “Ki obi time ni i kare an Rwot obi keto lwete dok pi aryo me dwogo gin ma oreme pa jo pa en.”

That day was 1850.

Ceng eno obedo 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 I cawa eno, abur pa Yese obichung calo bendera pa jo; jo dwe gibi yaro iye, kuc pa en obibedo maler.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 I nino meno, obitimo ni Ladit obi keto cing ne dok pi kare me aryo me dwogo jo pa en ma odong i Asiria, ki i Misri, ki i Patros, ki i Kus, ki i Elam, ki i Sinar, ki i Hamat, ki i yubbe me pi madit.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> En obi yaro cal pi jo piny, obi keto kacel jo Israel ma kikwanyo woko, kaci obi coko kacel jo Juda ma kikwalo ki tung lobo angwen.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Kec pa Ephraim pe dong obed, ki gi me lweny pa Judah gibijuko woko; Ephraim pe bino keco Judah, ki Judah pe bino kwanyo kuc pa Ephraim. Ento gibino ywayo i ic pa jo-Filistia i tung pi; gibiluro jo me tung ceng kacel; gibiketo cinggi i Edom ki Moab, ki lutino pa Ammon gibibedo winyo gi.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Laa Rwot bi balo woko lec pa nam pa Misiri weng; kede yamo madwong obiyiyi lwete i wi aora, kede obigoyo ne i yubu abiro pa aora, obimi dano okale iye i piny ma oyoto. Kadong bi bedo yoo madit pi jo me iye ma ogweko ki Asiriya; macalo ma obedo bot Isirael i kare ma owuoko malo ki i piny pa Misiri. Yesaya 11:1-16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Rek acel waco ni, “Lubang bi wuok ki i tindi pa Jesse, ki tung acoya bi dongo aa ki i kitinge pa en; ki Roho pa Rwot bi bedo i tung en.” Yaro ma tye ki teko ikom Kirisito mede anyim; ento yaro eni rwate mapol ki cawa me agiki, loyo cawa pa Isaya, kede bene cawa ma Kirisito oringo bot dano.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Kwano maber nyutu ni lok acel nyaka abongwen weng gin ma ginyutu kit pa Krisito, ci i lok apar waco ni, “Ci obino ocako okang.” Pe tye boc i rwom me paro ki lok acel nyaka lok apar. Lok apar waco ni, “kede i kare meno,” ma myero otime i kare acel calo kare ma i lok acel. Lok apar ki lok acel weng ginyutu “kom me yat,” ci ka gitimo mano gi rwato lok aryo kacel, rek ki rek.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Kacel, acel ki apar waco ni, "Dul matidi obiro aa ki i yie pa Yese, ka Dang obiro yalo ki i kie me en: Ki i ceng meno obedo kie pa Yese, ma bino cungo cal pi dano; bot ne jo lobo obiro yenyo, ki kuc pa en obedo ma rwate."

A “rod” is a symbol of authority.

"Lak" obedo alama me twero.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> En onywolo nyathi dicwo, ma onego otelo oganda weng ki lat me cuma: ci nyathine kigiolo malo i bot Lubanga, ki i komne me rwot. Revelation 12:5.

A “rod” is a symbol of selection, division and separation.

“Lati” en lamal me yero, me bolo, ki me ribo.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Mose oketo latii weng i wang’ Rwot i Dera me Lagem. Kiny cawa, Mose otoo i Dera me Lagem; en aye, lati pa Aaroon pi ot pa Levi obedo ocako leyo lanyut, ki oluel luel, ki omiyo yot me amondi. Mose ogolo woko latii weng ki i wang’ Rwot, okobo bot jo Israël weng; gin oneno, ki dano acel acel okawo lati pa en. Rwot owaco bot Mose ni, “Kel dok lati pa Aaroon i wang’ Lagem, me ki gwoko obed alama i kom jo me dwoko wii; ki ibi kwanyo woko yubugigi bot an, pi pe gibetho.” Mose otimo kamano; kaka Rwot ocero ne, kamano bene otimo. Namba 17:7-11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Lapii pa Aaron ma oyute nyutu ‘lapii’ i kare me tur me agiki, pien ki lapii apar adek weng, lapii pa Aaron keken ma oyute. Yuto me lapii ne obedo cal pa kare me tur me agiki, kare ma Lubanga bi nyutu maber yero ikin lapii apar aryo ma gibalo cik, ma giyero ni gitye ki lok pa tur me agiki, kede cal ma ki nyutu pa Elija ki mac, ma oketo yero ikin gin ma adaa ki gin ma bur. Lapii bene obedo cal pa rimo ki kwero.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Gimiyo an otwol ma macalo latigo; malaika ocung, owaco: “Cungi, pim Yekalu pa Lubanga, ki madhabahu, ki jo ma guworo iye.” Revelation 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Lacoc” obiro aa ki i cok pa Jessie, ki “Jessie” romo bedo ‘nyutu pire tek’ calo alama me yo tye i porofesi pa Baibul. Pharez en aye “yiw” pa Jessie, ki nyinge Pharez romo ‘pogo, poto woko onyo yaro.’ Pharez obedo yiw onyo cako pa rek me rem pa Jessie. Omiyo “yiw pa Jessie” obedo alama ma nyutu ni Pharez obedo alpha, ki Jessie obedo omega—cako ki agiki. Yiw pa Jessie ocako ki yabo (Pharez) ci ogik i alama me yo ma dano tye ka can. Dano matye ka can i kit porofetik nyutu lobo pa rwot. I Baibul, Pharez ocako rek me rem, pe tye kube mo ki con mapwod pe kigamo ne; ki nyinge romo ‘pogo’. Omiyo coc me rek pa otne ki nyinge konyo nyutu ni Pharez obedo cako, kelo ni Jessie obedo agiki. Melchizedek bende obedo dano i Baibul ma kiyubu ni pe tye rek pa con, calo kede Pharez. Yiw pa Pharez tye ki adiera ni en nyutu kit pa jadolo pa Melchizedek, ma i botne Abraham omiyo kom apar acel.

The order of Melchizedek is the priestly order of Christ.

Kit pa Melkisedeki obedo kit pa jodolo pa Kristo.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> I kabedo ma jal ma woto anyim i tung wa odonyo iye, en Yesu keken, ma ki tuko en Lajwaki Madit nining ki kit cik pa Melikisedek. Hebru 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Tyen Yese obedo kit pa lalworo me Melikizedeki, kede acaki myero nyutu agiki. Yese nyutu dul me agiki i kit pa lalworo me Melikizedeki ma gicungo; kacoke ki Yesaya, gin lawa pi piny mapol.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Stem” nyuto “goyo yat piny; lup onyo kongo me yat (ka kigoyo piny onyo ka kiketo)”, kendo “stem” odongo ki i lobo me rwot ma kiweyo woko, calo ma otime ki Nebukadneza i kitab Daniel chapta angwen. I lamal, yat obedo lobo me rwot, kendo ka lobo me rwot otyeko, ento yat eno kigoyo piny.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“Lating me yat” ma i lok man oo ki i kar me yat ma kigoyo woko—pe ki i twii ma i wi yat. Ki i lobo pa rwot ma mukato, ma ki nyutu kwede lacabo me yat, “tong” — cal me twero — oo, ci twero meno obedo ii kit ma “tong” omako “fulawa ma pe opye ki fulawa ma opye” pa lok me koth agiki. Twero meno oo ki i lobo pa rwot ma mukato, ma kigoyo woko.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“Yot” en “yot pa Jessie”, kede “ocel” ma aa ki i “obur” aa ki i “obur” ma yot pa en obedo “yot pa Jessie”. “Ocel” ma omiyo teko aa ki i obur, ento “Tawi” aa ki i yot - kede yot en bendera. Yot obedo cako, kede giko obedo tawi.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Lok “branch” nyutu lacam onyo alama me yoo. Aisaia omiyo wa ngec ni Branch obiro i cawa me cik me Sande.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> I kare en, ladako abiro bi mako lacoo acel, kowaco ni, “Wabichamo lyen wa keken, ci wabicwado cal wa keken; ento we kikwayo wa ki nyingi, wek okwanyo keca wa woko.” I kare en, ot yat pa Ladit obi bedo maber ki dwong, ki jami ma piny oyubo obibedo maler ki ma rwate pi gin ma kityeko gwoko ngwecgi i Israel. Obed ni, ngat ma odongo i Siyon, ki ngat ma odongo i Yerusalem, gibikwayo lamar, kacel ki gin weng ma kityeko cono nyinggi i bot ngwec i Yerusalem: Ka Ladit okweyo woko kwer pa nyiri pa Siyon, ki oyayo woko remo pa Yerusalem ki i tung iye ki Lacwinya me pito, ki Lacwinya me mac. Yesaya 4:1-4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

Dano "acel" ma dako abicel aryo omako en aye Paapa, ma i kare me Cik pa Jumapiri obedo abicel adek, ki en oaa ki abicel aryo, me timo macalo ki cwinyo abicel adek ma obedo i Areka. I kare me Cik pa Jumapiri, "i nino meno" "ywaya pa Rwot obedo maber ki rwom," "ka Rwot obiyweyo keca me nyako pa Siyon, ki obikweyo rem pa Yerusalem ki i tung iye ki Roho me kwer, ki Roho me mac." Kwero ma ki Roho me kwer ki Roho me mac kitimne ki Lakwong me Kica i Malaki apar adek i kare me Cik pa Jumapiri. "Ywaya ma maler" en jo 144,000 ma pe gitye aa ki tung lit, ento gitye aa ki kom Yese, ma obedo bendera.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Twero pa gi nyutore ki kongo ma obino ki i twic pa lobo pa Rwot ma opoto. Lobo pa Rwot me Firadelfia opoto ki mwaka 1856 nyaka i 1863, ci twero ma ki tero iye i lobo ma opoto eno dok ki tero odoco i cik me Sunday. Ka twic ma en cok ki keto malo, muvimenti me Laodikia pa 144,000 dok lokre i muvimenti me Firadelfia pa 144,000. En i kare eno ma twero onyo kongo ma obino ki i lobo pa Rwot me Millerite onyo me Firadelfia nyutore ki key ma ki keto iye Eliakim i Aisaia 22:22.

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

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

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Lok man cimo cawa me October 22, 1844, kede tye ka nyutu ni Eliakim omako "lagam." I lok aryo ma con, twero pa Laodicea kikawo woko ki bot Shebna, ki miyo bot Eliakim. I kare me cik me Sunday, twero ma con kimiyo bot jo me cital ma kiyero, kikawo woko ki i pinyruoth pa Seventh-day Adventism me Laodicea, ki miyo bot pinyruoth pa muvimenti pa Philadelphian pa jo 144,000—ma obedo pinyruoth me lamal.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> En owaco botgi ni, “Ento, un waco ni an en anga?” Simon Pita odwoko ni, “In en Kristo, Wod Lubanga ma tye kwo.” Yesu odwoko ni, “Maber in, Simon Barjona; pien ring ki rem pe onyuto ne bot in, ento woro pa an ma tye i polo. Kede an bene waco bot in ni, in en Pita, kede i wi kidi man abiyiko kanisa pa an; kede bur me peko pe biloyo ki iye. Kede abi miyi lagwok bur me Lwak me polo; kede gin weng ma ibiketo cing i piny, gibiketo cing i polo; kede gin weng ma ibiare i piny, gibiare i polo.” Matayo 16:16-19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Lak me twero, ma ki yaro ne calo lageng ma ki miyo Pita, kiketo i tere pa Eliakim i Yesaya 22:22. Pita tito tyen pa 144,000 ma giceto i kwer ki Kristo ka pud pe otime cik me Sande. I coc man Pita tye i Kesarea Filipi, ma obedo Panium pa Danyel 11:13–15. Nying ne kiloko, ma tito cing me kwer; kede nying “Pita”, ka ki yubo namba pa kabedo me dirica acel acel i nying en ki yubo gi kacel, rwate ki 144,000. Twero—onyo lak, onyo lageng—ma kiketo i tere pa Eliakim, ka ki golo Sebena i pur calo bol, en aye “lak” ma obino ki ogweng pa Adventism me Millerite pa Philadelphia ma kijero piny i 1856 dok i 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Pita tye ka oywako twero pa jo me lacam pa Lubanga i kare me yiko wheat ki tares, pien wheat myero ki yelo malo calo wave loaf offering me Pentekoste. Tares en ma ki yiko me acako, kit ma ginyutu ne ki yisiti i wave loaves me Pentekoste ma ki kwanyo i kare me reyo. Twero pa lathi onyo laloc bino ki bot otil pa lwak ma opoto, kede tyen ma en cal bino ki bot tut pa Yese, kede en tut pa Yese, pien Yesu nyuto agiki pa gin ki acaki pa gin. Tut en acaki, ento tyen en agiki. Poko man me lok me laco pe romo ngene ki Yahudi ma tye ka wilok i cawa pa Kiristo onyo kombedi, pien en cik madwong me yore me timo me kuc me agiki, kede bende ginyuto ne calo laloc me ot pa Dawudi. Laloc oyabo dul me ot pa Dawudi ma ki gengo. Laloc oyabo dul bot ot me lamal me i polo, ot pa Dawudi. Alfa me October 22, 1844 dok otime i omega me cik me Sunday.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

David, cwaa pa Yese, ocone lapeny me mung ma otyeko woko lok mapat kwede Yahudi ma gitye gi tongo i kare pa Kristo; kacel ki kamano, otyeko woko lagam pa Kristo bot Yahudi.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Zaburi pa Dawudi. Ladit owaco bot rwot na: “Bed i tung acuc na, nyaka an atimo labongo mamegi obed kom me cing mamegi.” Ladit obicwalo ocok me tekoni ki bot Siyoni; bed rwot i iye labongo mamegi. Dano mamegi bibe oywete i ceng me tekoni, i kit maber me maleng; ki bot lapok me keni, itye ki omande pa kare me tin mamegi. Ladit oketo lim, pe biloko wiye: “In itye jadolo abada, kacel ki cikke pa Melikizedeki.” Zaburi 110:1-4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni ogamo me keto lok man i Zabura 110, ma en bende namba mukene i piny pa matematika ma gene calo namba ma patpat. Ka ibolo ‘220’ i aryo, kacel ki apar tyen ‘11’, mano bi miyo ngat geno ni namba ‘110’ tye ki piri tek; en atir obedo kamano—kacel ki lok man keken. En nyim pa Dawudi, kede Dawudi obedo lamal pa 144,000; ka mano, en but pa nyim pa ogweng me zabibu, ma en nyim pa Mose ki Otino pa Rom. En nyuto cawa ma latic me ogweng me zabibu ma con kigolo woko, ki ogweng me zabibu kimiyo bot 144,000. Ka gin man otime, obedo ‘nino pa tekoni’ ma rwate ki teko pa Pentekote i lawic pa kare pa Pentekote.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Jo Lubanga bi bedo 'gi cwiny-mito' i cawa ma gi aa ki 'ien me cawa abicel', kwede 'umande pa lutino ni'. Nywol manyen obedo cal me lok cwiny ki ngima. Jo 144,000 kityeko kwanyo gi ki ien i dwe me July me 2023, ki ginywol kwede umande pa lutino gi, pien ginywol i lok me 'Midnight Cry', ma bito otime kwede 'Millerites' i acakki, onyo 'lutino' gi. En umande acel keken, pien en dwogo kit ma otime con me 'alpha' i iye kit ma otime con me 'omega'. I 'cawa pa gi' me 'tyeno twero', ka Shebna kikwanyo 'ki woko' 'kabedo ne', ki 'ki woko' 'kit ne' ki kikwanyo 'piny' Eliakim, jo 144,000 gicweyo gi bedo lapriest me 'omega', pien gicweyo gi calo yore me Melchizedek, pien jo 144,000 pe gibicamo tho, onyo calo kwede Melchizedek, gin lapriest aa kare weng.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

I “cawa pa tekone,” Ladit bi cwalo “lati pa tekone ki i Siyoon.” Twero pa lwaku ne piri aryo—lwak pa kica (justification) ki lwak pa duong’ (sanctification)—kityeko keto i wi jo ma gubo korona pa duong’ne, pien gin nyutu lwaka ne. Gityeko cwalo gi ki i Siyoon, pien pala pa “Siyoon” nyutu lanyut pa 144,000.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Ka Farisi onongo gibedo kacel, Yesu openyo gi, owaco ni, “Uparo ngo ikom Kirisito? En wod pa ng’a?” Gin owaco bot ne ni, “Wod Dawudi.”

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> En owaco botgi ni, ‘Ento itye nining ma Dawid, i Roho, olwongo ne Rwot, kowaco ni, “Rwot owaco bot Rwot na ni, Bed i tung acuc pa an, nyaka an atimo lunyod pa in obed kom cing pa in”?’ Ka Dawid bende olwongo ne Rwot, ento en obedo nining wodne?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Ci pe ngat mo obedo ki twero me dwoko iye ki lok mo keken; kede pe ngat mo mero, ki nino meno con, dok penyo iye lapeny mo keken. Matayo 24:41-46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Kit me janabi pa Dawudi bot Kristo, i kom ‘Alpha ki Omega’—cako ki otum, en cik me acaki ma madit pa kit me timo ma giyaro ‘line upon line’; ci cik eno Yahudi ma gityeko wiro lok me piny-piny pe ginywako ngeyo, macalo kwede Laodicean Seventh-day Adventist pe romo ngeyo ni gin ma otime pa Millerites i kare me ngec me ‘Midnight Cry’ obedo ka ‘dew’ pa polo ocwalo piny i kare me lutino pa Adventism. ‘Dew’ pa lutino pa in tye i wi 144,000, ci ocako nyuto i ceng 9/11; ci Sunday law en ‘ceng me twero’, ka gi ma odong gilubo ki mo me lubo me bedo jadolo, kaka i kit pa Melkizedek.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Ki iye tung yath ma kigiye pa Laodicean Seventh-day Adventism (kanisa ma tye i lweny) o aa twic (kanisa ma otum), ento ki iye kiend pa Jessie, 144,000 gin twic me le ma lamal, ma gitero malo calo cok ma gitero ki wiro i nino pa twero pa en.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

> “Proverbs One

> Ngwec Acel

> “April 1, 1850 To the ‘Little Flock.’

> April 1, 1850 Bot 'Dul me rom matidi.'

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> Owadwa weng ma ahero. Rwot omiye neno pa cwinya i dwe me January 26, ma abi nyutu. Ane neno ni dano me Lubanga mogo obedo puk ki pwod gi nino; gi bene keken gicako raa, ento pe gineno cawa ma wa tye kwede kombedi; ki ni “dichwo” ma ki “burasi me yweyo kic” obino iye, ki mogo tye i peko me yweyo gi woko. Anakwayo Yesu me ogwoko gi, me ogol gi kare matin dok, ki me omegi gineno peko ma rac tutwal ma gitye iye, ere ni gicel yaro pigi mapat pe opoto tutwal pi kare weng. Malaika owaco ni, “Neko madwong’ tye bino calo yamo madwong’ ma matek tutwal.” Anakwayo bot malaika me bedo ki kica ki me ogwoko jogi ma giyero piny man, ki gi kongo jami gi, ki pe gi cone me nyiko gi ki jami gi, ki miyo jami gi pi yubo lami me Lok i wotgi me cemo diel ma lacamo, ma gubedo ka tho pi pe tye kec me cwinya.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> Ka aneno jo mapore tye katho pien pe gitye ki ada ma tye kombedi, ki gin moko ma waco ni gigeno ada giyeyo gi i tho, pien gi golo woko jami ma mite me kobo anyim tic pa Lubanga, neno en obedo peko madagi tutwal, ci apenyi i Malaika me okweyo woko en ki wang an. Aneno ni ka tic pa Lubanga okwaco but ki jami megi, macalo ngat matidi ma obino bot Yesu, [Matthew 19:16-22.] gi owuoko ka peko orwate i cwinya gi; ki ni pe cente, peko madagi ma riyo weng bi wot ki bi kwanyo woko jami megi weng, ci dong obedo ma opor tutwal me miyo woko jami me piny, ki me keto lonyo i polo.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> Ento aneno Ladwogo ma tye ki dwong’, ma ber ki ma miyo cwiny mor, ni oweko kabedo pa dwong’ ci obino i piny man ma otum ki ma keken, me miyo ngolo mamegi matwal ci otho, ngat ma kakare pi ngat ma pe kakare. Ogamo kebe marac-loyo ki yubo matek, ci otero tura ma kiluko ki okong’, ci oruru ywe ma obedo kop me remo madit i yadi; ikare ma yot pa richo pa piny weng obedo i wi ne. Malaika openyo, “Pi ngo?” O, aneno ci angeyo ni obedo pi wa; pi richo wa oyudo peko man weng, me ki rem mamegi matwal odwogo wa bot Lubanga.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> Ka dok, an oneno i anyim an jo ma pe gidwaro gicwalo jami me piny man me gwoko cwinya ma tye ka ketho, ki cwalo botgi adwogi; kun Yecu tye ka cungo i wang Wu, ka peno pi gi ki rem pa ne, twec pa ne, ki thone; ki kun lakwena pa Lubanga tye ka kuro, gi olare me cwalogi adwogi ma gwoko, wek gicobo gi kwede kige me cobo pa Lubanga ma tye kwo. Obedo matek bot jo mogo ma giwaco ni gitye ki geno i adwogi ma kombedi, me timo nining keken macalo cwalo i lakwena cente pa Lubanga, ma omiyo gi me ciyo wek giben labolo iye.

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> En dong, Yesu ma obedo i peko, golo remo ne kacel ki hera ne ma piny matek, i kit ma oweko kwo ne pi gi, dok omiyo an onen; ci dok omiyo an onen kit bedo pa gin ma giyaro ni gin lubo ne, ma tye ki jami me lobo man, ki gi paro ni obedo gin ma dit madit me konyo tic me rwaku. Malaika owaco, ‘Gin ma kamano twero donyo i polo?’ Malaika mapat odwoko ni, ‘Pe, peke, peke, peke. Gin ma pe bedo ki cwiny i tic pa Lubanga i piny, pe gubed matwal twero wero wer me hera me rwaku i polo.’

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> Aneno ni tic ma rap ma Lubanga tye ka timo i lobo obi tyeko i kare manok, i atir; kacel ki mano, laco ngec ma rap myero gi wot rap i yoo gi me yeny dii ma kiywayo woko. Malaika owaco ni, “Obedo ni gin weng laco ngec? Pe, pe; laco ngec pa Lubanga tye ki ngec.”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> Aneno ni tic pa Lubanga otyeko ogolo woko, ki gityeko oloko ligwok ne woko, ki dano mogo ma tye wot-wot ma pe tye ki kwena pa Lubanga. Gin calo gini gibin mito mi yaro lok i bot Lubanga pi dola acel acel ma giotiyo kwede i wot-wot i kabedo ma pe obedo tic megi me wot; pien pesa en romo obedo konyo tic pa Lubanga, kacel, pi dir pa ne, cwinyo gicweo ki gidoko otho pi dir pa kic me loyo ma lakwena pa Lubanga ma kicako kede kimeyo onongo romo minogi, ka gitye ki jami me timo.

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> Wang'ore madwong ocako, kede bi mede, kede gin weng ma pe gitye ki cwiny me mako matek ki bedo ma pe ngolo pi adier, ki cwalo woko pi Lubanga ki tic pa iye, bi wang'o woko. Malaika owaco ni, 'Penu ni ngat mo bicweyo me cwalo woko? Pe, pe. Myero obedo miyo ma ki cwiny ma pire tek. Obimito gin weng me nongo piny.' Ne ayabo bot Lubanga me omed jo pa iye, ma mo mukene gitye ka ringo woko, ki mo gitye ka tho.

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> Aneno ni jo ma tye ki teko me timo tic ki cinggi, me konyo gwoko lok, gubedo me dwoko penyi pi tekgi, macalo jo mukene gubedo me dwoko penyi pi dukgi.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> Ento an oneno ni keca pa Lubanga Ma Teko Weng tye ka bino rwate. A yubo malaika me waco i leb pa iye bot jo. En owaco ni, “Gudu weng ki leca weng me Got Sinai pe romo gonyo jo ma pe gonyo gi ki adwogi macek me lok pa Lubanga; kadi ka lok pa malaika pe bino cweyo gi.” Review and Herald, April 1, 1850.

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