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

Buk me Joel ki Kanisa me Seventh-day Adventist pa Laodicea - Namba 20

Number Twenty

Namba aryo me apar

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Buk pa Yoel nyutu ni balo pur me zabibu pa Lubanga otime i dul angwen.

> The word of the Lord that came to Joel the son of Pethuel.

> Lok pa Rwot ma obino bot Joel, wu Pethuel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Winju lok man, jo macon, ki jo piny weng, mi winye. En man obedo i kare wunu, onyo i kare pa kwaro wunu? Waco pi en bot nyithu, ci mi nyithu waco bot nyithgi, ci nyithgi bot dul mapat.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Gin ma palmerworm ose weko, locust ose chamo; kede gin ma locust ose weko, cankerworm ose chamo; kede gin ma cankerworm ose weko, caterpillar ose chamo.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Cii woko, jo ma riyoo, ki ywar; nyik, jo weng ma nyuko waini, pien waini manyen; pien kityeko ngolo ki i dho un. Joel 1:1-5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Lawi pa nyako ma pe ocako ki dic apar obedo lawi pa Adventism, ki kigamo ma i lawi en otime ka “witi” ki “ywe marac” kigolo kiny; i kare en, “ywe marac” gicwake i ngec ni gigi “kigningolo woko” ki “waini manyen.” Lok “kigningolo woko” nyutu tung acel me kovenant pa Abram, ma i kit me rito me mako kovenant ki remo, “heifer,” “she-goat” ki “ram” kigningolo gi dwoko gi i anyo aryo. I pot acel acel me lok me kovenant en, Lubanga nyutu ni obiceni jo pa En i kwero i jenereson ma angwen.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> En owaco bot Abram ni, Ngeyo maber ni nyithinda mii gibibedo ludito i lobo ma pe gi lobo gi, kede gibitimogi tic; kede gibipoyo gi pi higa mia angwen. Kede bene piny en, ma gin bicitimogi tic, abi pimo ne; ci cokki gibidwogo woko ki jami madwong mapol. I wot bot kwaro mii i kuc; gibikwanye i higa mapol maber. Ento i dul ma angwen gibidok bino kany doki; pien kek me Amoraiti pud pe opong. Genesis 15:13-16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Ka aporo otyeko i jenereseni ma angwen, i jenereseni pa Musa, Rwot oketo anyim Cik Apar calo alama me singruok ki Lubanga ki jo ma o yero. I cik ma aryo i cike apar meno, ler me jenereseni angwen pa Abram omede dwong.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Pe in icweyo cal mo keken pi yin, onyo kit mo ma calo gin mo keken ma tye i polo maloyo, onyo ma tye i piny, onyo ma tye i pi ma i iye piny: Pe iluno piny botgi, onyo itimo tic botgi; pien an Rwot Nyasaye pa yin, an Nyasaye ma mito peka keken, ma aketo tim marac pa ludito bot nyithindgi i dyer adek ki aryo pa gin ma gakwero an; ento atimo kica bot alufu pa gin ma gamara an, kede guwoko cikke na. Exodus 20:4-6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Dul angwen pa kwegec pa Abram oketo iye i loro madwong pa kit pa Lubanga calo Lubanga ma cwiny rweny. Cwiny rweny pa En kitongo ki cal ma kicoko gi lwete. I dul angwen pa Abram, wan bene waneno kit me kwero ma rwoto-rwoto. Kwero eno obedo i lobo-piny ma jo pa Lubanga ne tye i lakit, kede i jo pa Lubanga keken, kadok, Amorita binen gikwere. Abram onongo nyutu kit me kwero ma rwoto-rwoto ma cako ki ot pa Lubanga, kadong rwoto iyie i lobo weng i rwoto-rwoto; ki Cik aryo bene nyutu ni kit me kwero opobo jo piny i dul aryo: dul pa joma cayo Lubanga, ki dul pa joma hero Lubanga, kono opoko cal me Cik me Sande ma goyo dwon ni, “Ka ihero an, gwok cikke na.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

I kare acel ma Lubanga tye ka mino Cik i Got Sinai, Lubanga omiyo Moses oneno kit pa En.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Rwot owaco bot Moses ni, “Tim i bal me kidi aryo ma calo gin ma con; an abi coyo i bal man lok ma obedo i bal ma con, ma i yubu. Bed atir i oturo, ci ibino i oturo i got Sinai, ci inyutu kany bot an i wi got. Dano mo pe bi wot malo kwede in, ka pe myero nen dano mo i got weng; ka pe myero gicobo meme onyo dyang i anyim got meno.”

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> En ocweyo pir aryo me kidi macalo ki gin ma acel; ci Mose ohito cawa, ocake i got Sinai, macalo ma Rwot ociko ne, ci oywako i cing ne pir aryo me kidi. Ci Rwot odonyo piny i lating, ci ocung ki ne kany, ci olwongo nying Rwot. Ci Rwot okado i anyim ne, ci owaco,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Rwot, Rwot Lubanga, ma tye ki ngwono ki kica, ma tye ki pac me cwinya madwong, ma opongo i ber ki atir; gwoko ngwono pi alufu, oweyo bal, ki kobo cik, ki richo; ento pe obalo jo ma tye ki richo; opogo richo pa jowon i bot lutino, ki i bot lutino pa lutino, nyaka i yore me adek ki me angwen.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Ci Moses odiyo mede, oketo wiye bot piny, ci opako. Ci owaco ni, Ka kombedi anyo kica i wang'i, A Rwot, Rwot na, akwayi ni, wot iyie wa; pien gin jo ma mwicgi tek; ci yiki lok marac wa kede richo wa, ci mii wa obed gironi. Exodus 34:1-9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Miyo cik i kare me aryo rwate ki cal me jo acaki me 1850. Mapeca me kidi me acel ne obobo, kede cal me acel ne tye ki bal i namba. I kare meno, Israel ma con con giyero gi bedo jo me gwoko cik, kede Israel ma kombedi giyero gi bedo jo me gwoko cik pa Lubanga, kacel ki cik pa Lok me lanen pa Lubanga. Ka mapeca me kidi aryo ne kiyubo me acel, lweny ma adaa ne obedo i kambi, kede ka cal me 1850 ne kiyubo, lweny me cwiny ne tye ka coro i kambi. Loka lanen pa Abram me dul ma en angwen ne opong ki Moses i dul ma en angwen, ka Lubanga omedho nyutu me bura i dul ma en angwen i cik me aryo. Cal ma kikere i kidi ne obed lok ma lim ikom lamo ma adaa pa Lubanga, kede ogombo matek pa kit pa Lubanga kicako rwate ki bura. Eno Moses oneno dit pa Lubanga. Oneno ogombo matek pa Lubanga calo but acel me kit pa Lubanga, macalo kit ma ki yaro iye i 'nyinge' pa En, kede rwate ma tye ikom ngat ma lamo ki kwer pa lami-gi kicoko nyutu.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Kare ma Kristo oyweyo Kal i kare me acel, latic pa En giparo ni gum pa ot pa Lubanga ocako omino En. “Gum” obedo “rwate.” Kit pa Lubanga ma yaro rwate pa En, obedo cwiny ma omiyo Kristo oyweyo Kal pa Lubanga, ki rwom me lanen ma yaro mito yubu peko pa kwaro mamegi, dong lacen obedo jami ma pore madwong i lwongo pi loko cwiny i kwero me “seven times” me Leviticus 26. “Fourth generation” pa Abram onongo medo rwom doki doki, ka golo kare anyim i gin pa kica. Buk pa Yoel tero calo cawa me pi me agiki, ma otime i kare me agiki. Buk pa Yoel cwalo kwena pa en kun oyaro kwena me “four generations,” macalo teme ma kicono i tung’ acel me kica me adek pa Abram ki Lubanga. Teme en ogamo agiki i Buk pa Yoel.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Ka gi dong obino i Piny ma Kigamone, Sandùk me Rwom pa Lubanga ne ocungo i Shilo, kany ma Eli, jadolo madit ma marac ki pe ogwoko yore maber, kacel ki nyithindo me lacoo aryo pa iye ma giketho, gipotore ki kwaco pa Samweli. Shilo ne obedo tung acel i wot pa Sandùk me Rwom, ma en obedo cal me rwom. Bang’ tic ma kityeko timo kwede Sandùk calo alama me piko oluc pa Yeriko me obot piny, onongo ocungo i Shilo pi mwaka maaromo mia angwen, nyaka tho pa Eli ki nyithindo marac pa iye. Ceken, jo Filisitini gicako ne; ki lacen, ka Dawudi okobo Sandùk odok Yerusaleem, cal me acaki me donyo me yabo maloyo iye Yerusaleem ne otimore. Kiteo ma kiwaco pi cwako cal me rwom odok Yerusaleem, en ni Lubanga oyero me keto Nying pa En i Yerusaleem; kede Nying pa En ocube kwede mony pa En, ma ocube kwede kwer me mony pa En i dul angwen.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Ka cik me Nino obino, Rwot obi keto kanisa ma otyeko loyo i malo, loyo got weng ki got madit weng, ki jo me piny bi waco ni, “Bii, wa wot i ot pa Lubanga.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> I kare me agiki obedo ni, got me ot pa Rwot bi kete tek i wi got, ci bi malo maloyo got; ci kabila weng gibilor bot en. Jo mapol gibiwot ci gibiwaco ni, “Bin, wot wa malo i got pa Rwot, i ot pa Lubanga pa Yakobo; en obimiyo wa ngeyo i yore pa en, ci wabiwot i yo pa en; pien cik bi aa ki Ziyon, ci lok pa Rwot bi aa ki Yerusalemu.” Yesaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Lok pa Rwot o aa ki Jerusalem, pien en aye kama ma oyer me keto ‘nyinge’. I kom Mose, ‘Rwot obur piny i wol, ocake ki en kunu, ki owaco nyinge pa Rwot. Rwot o woto ma i anyim en, ki owaco,’

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Rwot, Lubanga Rwot, ma tye ki ngwono ki kica, ma opol piny i kwac, mapol i ber ki adiera; ma gwoko ngwono pi alufu, ma okweyo kwer, ki bolo cik, ki richo; ento pe o weko joma tye ki richo peke; oketo kwer pa lalo i bot lutino, kacel ki i bot lutino pa gi, nyaka i dul me adek ki i dul me angwen. Exodus 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

Nying pa En obedo kit pa En, ki kit pa Lubanga obedo matek atir, ento bene yot atir. “Lubanga en hera” obedo kit pa En pe ki bal, ento nyutu i yot. Gin atir me kica pa Abram me “ciet me angwen me gamo” oketone ki med-medo “i rek ki i rek” ki ler mukene pa cik maroyo ikom ciet me angwen. Ecen, neno pa Mose omedo ler me kakube pa ciet me angwen ki kit pa Lubanga, kun omedo ler pa cwiny-tek pa En. Lok ma ki Lamo otyeko nyuto ni “kit” obedo “paro ki cwiny ma ki keto kacel,” ento Lamo bene owa moko ni paro wa pe calo paro pa Lubanga. Kit pa En obedo paro pa En ki cwiny pa En ma ki keto kacel, ka kit pa En tye ki bagi mapol mapol loyo paro ki cwiny pa dano ma yot, nyo mok ma tye kwede en ni paro pa En tye malo loyo polo ikum piny.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> Pien paro me an pe obedo paro me wun, ki yoo me wun pe obedo yoo me an, Rwot owaco ni. Pien calo polo tye malo loyo piny, kamano yoo me an tye malo loyo yoo me wun, ki paro me an tye malo loyo paro me wun. Yesaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Ento, eni obedo paro pa dano me paro matek; ka nying pa Lubanga nyuto kit pa En, ci nyutu weng me nying pa Lubanga obedo nyutu me kit pa En. Simba me dul pa Yuda en oloro ki oyabo Lok pa Porofeti pa En; Palmoni obedo Lami ma Pire Tek ma keno gin me mwii; en bende Wur ma aa ki piny malal, bende Yic ma yweyo, Tung me Mac, Malak Madit Mikael, kede nyo, nyo. Gi ma kitye i iye pa kit pa Lubanga, calo kingeyo i nyinge mapol pa En, pe gi bedo ki agiki. Paro pa dano me paro matek obedo man: Ka tye ki nyutu mapol pa kit pa Lubanga ma ngwec tye, ngo obedo te—ni i lacuc mukwongo i yore me agano ma me adek ki Abram—“tem me dul angwen” obedo lok ma gabo piny i agano—ma nyuto nying pa En?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> En owaco bot Abram ni, Ngeyo maber ni nyithinda mii gibibedo ludito i lobo ma pe gi lobo gi, kede gibitimogi tic; kede gibipoyo gi pi higa mia angwen. Kede bene piny en, ma gin bicitimogi tic, abi pimo ne; ci cokki gibidwogo woko ki jami madwong mapol. I wot bot kwaro mii i kuc; gibikwanye i higa mapol maber. Ento i dul ma angwen gibidok bino kany doki; pien kek me Amoraiti pud pe opong. Genesis 15:13-16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Kit pa Lubanga calo lami keca pa dano ki piny omiyo dano kare me tem, ma ki nyuto kwede i yot angwen. Lubanga obedo lami keca; en tye ki ngwono; en tye ki kuc; en bene otyeko keca pa dano ki piny i yot angwen. Lok pa Lubanga ma ocako kwede i lagam ne ki dano ma kiyero, tye kato iye keca me yot angwen. Calo kamano, calo lok pa malaika ma acel tye ki kit weng pa lok pa malaika adek keken, kamano bene yo ma acel me lagam pa Abram tye ki kit weng pa lagam maromo adek weng. Nying pa Lubanga nyutu ni en lami keca ma tye ki ngwono, ma keca i yot angwen. Tur mukene weng i rek me lagam pa dano ma kiyero, goyo i twolo meno.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Ka Buk me Yoel kityeko kete i cako woko me 'Midnight Cry' i coc namba abic, ki 'waini manyen' kityeko 'golo woko' ki i wucgi, dong nyutu me cako pa yweyo me agiki me ber pi dano ma kiyero iye ber en lok ma adwong pa ber, ma nyutu golo cik pa dano me ber, ma paco gityeko 'golo woko' i ludito ma angwen. Gikityeko 'golo woko', pien pe gineno lok ma adwong pa ber.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Lok macek pa laloc, i lok angwen me Genesis apar abicel, en rek me yaro—rek me keca—ma gicwako ka kiyaro lok pa laloc ma obedo kidi me wi calo ‘min manyen’ i cawa me agiki. Pire tek ma okube ki gweco pa jo ma otato ki min pa Ephraim—ka ‘min manyen’ ‘kijuko ne woko’—gineno kakare keken ka kikwanyo ne i kit me yaro lok me keca i kom jenerecen angwen ma me agiki pa jo ma kiyero ento gibalo cik, i cawa me tem me koth me agiki.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

I Genesis apar abicel aryo, wan nwongo kare aryo me lagam maromo adek ki Abraham:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Lubanga owaco bot Abraamu ni, myero igwoko kica pa an, in ki nyithin pa in ma bi i cen in, i karegi. Man obedo kica pa an, ma myero ugwoko, i kin an ki in, ki nyithin pa in ma bi i cen in;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Otino lacoo weng i kin winu obedo yweyo govi. Kede winu bin yweyo ringo pa govi pa winu; ci obedo alama pa cim i tung an ki winu. En ma tye ki ceng aboro obiyweyo govi i kin winu, otino lacoo i kare pa winu weng, en ma okwako i gang, onyo ma ogamo kwede cente pa ngat macego ma pe oa ki yaro pa winu. En ma okwako i gang pa winu, onyo ma ogamo kwede cente pa winu, myero oyweyo govi; ci cim na obedo i ringo pa winu pi cim ma pe ogiko. Otino lacoo ma pe kiyweyo govi, ma ringo pa govi pa en pe kiyweyo, ngat en bi golo woko ki bot jo pa en; obalo cim na. Genesis 17:9-14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Kare me aryo omiyo moko me aryo pi alama me bedo “goyo woko.” Nyig ma kityeko loke calo “goyo woko” ocake ki tyen i nyama ma Abram opoga i aryo i pot apar abic, kede i lok eni, ngat mo keken ma pe otimore tohora bi goyo woko ki i singruok. I lok me singruok, Bautisimo otyeko kawo kabedo me Tohora, ka Kristo ne tye ka moko ada gin eni keken; ci pi mano, En macalo lanycec wa, odwogo kwo i ceng aboro.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Alama meno ne myero otime i ceng me aboro, ka ki nyutu ne ki ngat aboro ma ne tye i yie. En i kit me aryo ka tem me neno ki wang kinyutu, bedi obedo Israel me yero i anyim nabi pa Jezebel ki Elija, mapud pe ki kwec ma Elija otimo, onyo Daniel, Sadrak, Mesak ki Abednego, kitgi ma nen i wang onongo maber ki opong mapol loyo jo ma gicamo cam pa rwot; tem me aryo obedo me neno ki wang. Tohara obedo alama me kwo, ki ngat aboro ma i yie ginyutu jo ma onongo tye kwo, ma pe calo jo ma otho.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

I tariiki me Kristo, ka alama me kica okubo i baptiiso, Apwostol Paulo otii kwede pire keken tariiki me kica ma i lok magi me nyutu loko madit i tariiki me kica. Ocamo ring ma kikwanyo woko i tohara macalo alama pa dano bot Lubanga, ki macalo alama pa kit pa dano me piny bot kit pa dano me wi. Paulo okelo ngec bot jo ma onongo tye ka cwiny gi iye, ka ocamo Lok pa Lubanga ma porofetik; ki mit ne, calo “en ma kiyero” (calo nying ne Saul nyutu), ne obedo me nyutu loko madit i tariiki me kica ma ki nyutu ne ki cuke bot Isirael ma litaro bot Isirael ma spiritwɔl, macalo jo‑kica pa Lubanga. I tyeko tic ma kicono ne, onyutu waci ma porofetik i kit me tariiki me kica.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Genesis 17 nyutu yore aryo me yore adek me agano me tung, ma giningo tyeko pa omega i malaika adek me Revelation 14. Yore aryo ginyutu ki ishara me tohara, ma en calo muhuri me Lubanga i bot jo 144,000, ma gin bendera, ma nyutu tem me wang. Malaika adek gin omega me agano alpha pa Abraham. Yore adek pa Abraham en chapta 22.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Malaika pa Rwot dok okwaco Abraham ki i polo pi cawa me aryo, owaco ni, “An keken ajuro,” Rwot owaco, “pien itimo eni, ki pe igwoko woko wodi, wodi ma acel keken: i kobo abikobo in, ki i medo abimedo nyig mamegi macalo lacim pa polo, ki macalo limu ma tye i but yie; nyig mamegi bibi omak ol pa lamirogi; ki i nyig mamegi dul weng me piny gibikobo; pien iwinjo dwona.”

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Lok me acel pa pot buk owaco ni, "Ka gik man otyeko, Lubanga otemo Abraham, o waco bot en ni, Abraham: en nyero ni, Nen, atye kany." Lubanga otemo Abraham, kede mano kwanyo tem ma agiki, mapir i kwaco me adek pa kica. Ka Abraham otyeko tem man, eka lok angwen ma agiki pa kica me adek pa Abraham gigolo piny. Pien Abraham "owinyo" dwol pa Lubanga, ma i coc man obedo "dwol pa kica" pa En, Abraham obi ogwedi calo wuoro pa ogwanga. Malaika me adek obedo tem, ma, calo Abraham, nyutu tem ma yaro kit pa ngat; kit pa ngat kitye piny i kom ka i geno Lubanga, calo Abraham, onyo pe. Jo ma rwate i tem man, calo Abraham, Lubanga bimi tic kwedgi me acoko ogwanga weng pa piny. Lok apar aboro ki i pot buk adek ginyutu kica ma i kom Lubanga ki jo ma oyer; kacel ki mano, ginyutu "alfa" pa gin matime ki kare pa kica pa jo ma oyer, ki i tici acel, lok meno bene ginyutu "omega" pa gin matime ki kare pa kica, ma ginyutu kwede cwalo malo jo 144,000.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Wa cene adi ma wa bi cayo ot onyo motoka, labongo kapo wa opim i acaki yore me singruok? Adventist me Nino me Abicel ma Laodicean cene adi ngeyo ni yore me acaki i singruokgi ki Lubanga obedo ni Lubanga nyutu woko ni en Lubanga ma tye ki kica, ma ocobo i pokol ma angwen? Bal madwong’ en ni pe gi ngeyo gin atir me bor pa lok me mukato pa Millerite, pe bene gi ngeyo gin atir me bor pa kinegi i singruok ma gi waco; pi mano, gi calo Isirayel ma con, pe gi ngeyo kare me limo gi. Agiki pa kare me limo man ma ocake i 9/11, en kare ma gi cungo i odii, keken me neno ni gi okwero woko.

We will continue in the next article.

Wa bi medo i coc ma anyim.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> I dwec April 18, ceng aryo pire ka cal me ot ma gupoto otyeko kiyero i wang an, awo me poko kica ma kicono i Kanisa me Carr Street, Los Angeles. Ka waciero bot kanisa, wan wonyo lutino me coc me ngec gitye yaro ni, ‘San Francisco obalo woko ki kobo piny!’ Ki cwinya ma piri, akwano ngec me acel ma kityeko coyo goti-goti pi bal marac-ber man.

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> Ka otyeko nino aryo, i wanyo wa me dwogo i ot, wa ocito ki i San Francisco; ci ka wa okwanyo kareja ki cente, wa otieko cawa acel ki dakika 30 ka waneno balo ma otimo i kabedo madit en. Ot ma giyero ni ginyalo gengo balo gityeko otut ki opoto. I kare mogo, ot mogo gityeko donyo i piny ki lutino. Kabedo en onwongo nyutu cal marac loyo pi pe twero me ngec me dano me cobo ot ma ginyalo gengo mac ki gengo piny oturo.

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> Ki bot Nabi Sefaniya pa En, Rwot nyutu maber tami pa kwero ma obi kelo bot jo ma timo marac: “Abi rwanyo woko gin weng ki i wi piny,” Rwot waco ni. “Abi rwanyo dano kede jami me lobo; abi rwanyo gin ma ywayo i polo, kede rech pa nam, kede kidi me opero kacel ki jo marac; kede abi golo woko dano ki i wi piny,” Rwot waco ni.

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> En obino time i nino me cemo pa Rwot, ni abikumi larwodi, ki lutino pa rwot, ki jo weng ma gitero gi i cobo ma moko. I nino acel acel bende, abikumi jo weng ma gigoyo i wang-ot, ma gipongo ot pa lawogi ki kec ki bwola....

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> Kadong i kare eni, obi time ni: an abi yeny Jerusalem ki lawi, ki abi tuko jo ma gi dong i otwak me waini megi; magi ma gi waco i cwinygi ni, “Ladit pe bitimo ber, pe bene bitimo marac.” Erwate, gin megi gi bi bedo gin ma gi bi goro, ki ot megi gi bi yubu woko; gi bi goyo ot, ento pe gi bi bedo iye; ki gi bi tongo yath waini, ento pe gi bi minyo waini ne.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> Ceng madwong pa Rwot obino cok; dong obino cok, ki tye ka yubo tutwal; en aye cal me ceng pa Rwot. Dano ma tek bikwano cwiny kany matek tutwal. Ceng en aye ceng me kweo, ceng me peko ki pore, ceng me boko ki gol, ceng me dudu ki otum, ceng me keye ki dudu mamal, ceng me opuk me lweny ki cal me lweny ikom kabedo ma kigeng, ki ikom tul ma malo. An abiketo pore bot dano, ki gibiwoto calo dano ma peke gi wang, pien gi otimo richo bot Rwot; remgi bibi bodo piny calo tongo, ki rwomgi calo giya. Pe feza gi onyo dhahabu gibitwero rwenyo gi i ceng me kweo pa Rwot; ento piny weng bibi ketho ki mac me wivu pa en; pien obityeko woko kun oyoto bot jo weng ma bedo i piny.

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> Lubanga pe romo mede rwate pi kare ma bor dok. Dong kec pa Iye ocako poto i kabedo mogo, ki con, kwiri pa Iye ma lamal bi nonge i kabedo mapat.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> Bi bedo jami mapol ma gibinyutu ni Jwok obedo Rwot pa kit ma tye. Adiera bipaco ki lok ma atir kede ma piang, ma pe twero gonyo. Macalo jo, wa myero yayiko yore pa Rwot i lwak pa tugi ma loyo weng pa Roho Maleng. Lok pa lonyo myero kikwalo i kamaleng pa en. Olam pa pii me ngima myero omedo piny kede oyaro i yore ne. I tung tic weng, macok ki macek, dano bibilwongo ki i puro, kede ki i tic me cente ma nongo bedo mapol ma mede mekwanyo cwiny, kede bibipwony kacel ki jo ma tye ki rwom. Ka gupwonye kit me tic maber, gibipaco adiera ki twero. Ki tim ma pire tek pa ciko pa Jwok, got pa peko gibikwanyo woko, kede gibigolo i nyanja. Lok ma bedo madwong bot jo ma bedo i piny gibiwiny kede gibingiyo. Dano bibengiyo ngo ma obedo adiera. Kitic obimedo anyim kede anyim, nyaka jo pa piny weng obinongo kiciko; ci dong agiki bino.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Ka nino tye ka kato, dong nonge maler ni tono pa Lubanga tye i lobo. I mac, i pi ma opong weng, ki i yubu pa piny, En tye ka ciko jo ma tye i lobo man pi bino ne ma cok. Cawa tye ka cok ka peko madit i lok me con pa lobo obino, ka kit timo mo keken i lwak pa Lubanga obeneno maber-lal ki mer madit, ki lworo ma pe romo yaro. I dok ki oyoto, tono pa Lubanga bimedo acel ikom acel—mac, pi ma opong weng, ki yubu pa piny—ki lweny ki ribo remo.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> Aii, ka jo obedo ngeyo cawa me dwogo pa Rwot i botgi! Tye jo mapol ma pud pe gi winyo ngec me adiera ma temo pi cawa man. Tye jo mapol ma Roho pa Lubanga tye ka yec kwede gi. Cawa me gono pa Lubanga ma obalo, en aye cawa me kica pi jone ma pe gityeko nongo yore me kwano ngo ma obedo adiera. Rwot bi neno gi ki kica matam. Cwiny pa en opore ki kica; lima pa en pud tye me gwoko, ento dyer ocigo bot jone ma pe gi mito donyo.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> Kica pa Lubanga neno atir i cwiny mabor ne. En tye ka gengo kom pa en, tye ka kuro ni ki nyutu kwena pa ciko bot dano weng. Aii, ka jo wa onongo winyo calo myero buruc pa tic ma obedo i wi gi me miyo kwena pa kica ma agiki bot lobo, dong tic ma ber-loko onongo otimo! Testimonies, volume 9, 94-97.

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