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

Buk pa Yoel ki Kanisa pa Seventh-day Adventist pa Laodikea - Namba 21

Number Twenty-One

Namba pier aryo ki acel

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Kede kacako ki cawa ma sadaka ma itimo pire tek obigolo woko, kede gin marac ma yubo opoto obikete, obedo nino 1,290. Daniyeli 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Ceng 22 me October, 1844 con, tiyo ki cawa me lalar pe dong obedo kit ma atir pi jo ma mito tiyo maber ki lok pa adwogi. Kare me higni 1290 ma i rek apar acel myero okete calo kare me alama i cawa ma i bakom 1844, ci tic me keto ma i bakom 1844, onyo kare mape tye ki ‘cawa’, myero ogwoki ngec me twolo pa adwogi, calo kit ma ne ginenone mapwod pe 1844 otyeko. 1290 nyutu kare me 30, ma dok mede 1260. Ngec ma obedo mapwod pe 1844 otyeko ne tye ni higni 30 ki 508 dok i 538 ne nyutu kare me yubu pi Antikristo me cako bedo rwot ki 538 dok i 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Yub me higa 30 en aye gin ma Paulo owaco iye i 2 Thessalonians. Paulo pe omiyo apena mo ikom ‘cawa’; ento i higa 30 meno otyeko nyutu kite me porofet pa kit pa jo mape yaro Lubanga ma weko kabedo bot cing pa Paapa. Ci cing pa Paapa ocake. Ngec me lok pa gin ma gutime con, mape ki jami mo me cawa, tyeko nyutu yub pa cing ma 4 i lok me porofet pa Bibul bot cing ma 5, ma kimedo ki golo remo pa Paapa me acel i kin aryo; kuneno ne calo yub pa cing ma 6 bot gum maromo adek pa dragoni, beesti ki porofet mape atir, ki golo remo pa Paapa me aryo.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Yubo me mwaka pier adek ma kiwoto kwede kare me lok pa lanen, obedo lamal madwong pa kube pa Lubanga ki jo ma kiyero. Loko me tegi aryo i kare me mwaka pier adek, ma kiwoto kwede mwaka 1260 me goyo kom, rwate ki mwaka pier adek me yubu pa Kirisito, ma kiwoto kwede ceng 1260 me waraga. Yubo me mwaka pier adek pa Antikristo ogoyo calo yubo me mwaka pier adek pa Kirisito. Agiki me mwaka pier adek nyutu keto teko pa Kirisito i baptiismo ne, onyo keto teko pa Antikristo i mwaka 538. Keto teko pa Antikristo obino ki kony me tic me cente kacel ki kony me lweny, ma obino ki lobo pa Rwot ma con; ki teko ma ocwalo i tung Kirisito obino ki lobo pa Rwot ma con ma otyeko weko woko mwaka pier adek cen.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Yubu ma tye ikare aryo kinyutu ki miyo twero, ki yubu me kare aryo ma Abram ki Paulo oketo piny romo ngeyo ne maber ka ibolo gin i yo ma yot. I yubu me higa 30 ma Abram ki Paulo oketo piny, kare me yiko ne obedo higa 30 me acaki ma nyutu yore me kwer, ma omiyo nyithindo pa Abram twero me poko lok me poro pa tim me laco i Misri. Higa 430 bene tye ki yubu me cal mapol; pien ka kicwalo ne kakare, higa 215 me acaki kinyutu ni ki lwak pa Lubanga ki Farao. Pi Yusufu ki higa 215 me acaki Farao ne obedo maber, ento pi Mose ki higa 215 me aryo Farao ne obedo marac.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Poko man nyutu kare aryo me kicel angwen. Kicel angwen ma i acaki twero oketo i wi kicel angwen ma dwogo, rek i wi rek; ka timo kamano, Yusufu ki Mose, ma gin Alfa ki Omega pa lanen, gityeko loko kwede Faaro maber ma Alfa ki Faaro marac ma Omega. Tye lacer madwong’ me kwanyo ki i poyo marwate man, ento an keken atito ni lok pa lanen pa Abram ikom kicel ma angwen tyeko nyutu witinesi aryo pa kicel angwen i higa 430. Nyutu me aryo pa kicel angwen tye i kite me dul me nywalo i Genesis chapta angwen ki chapta abicel. Ka waneno Kain ki Set calo cako me keto nying pa dul me remo, wanongo ni tye kicel aboro ki bot Set dok bot Noa; kede ni ka kiketo piny i tung, tye nyutu pa kare aryo me kicel angwen. Man kicono i rek aboro me kicel i dul pa Set ki i dul pa Kain.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Rek ma i dyer 4 ki 5 gicoko piny i giko pa gi, ma en Noa. Noa obedo cal me cik pa Lubanga ki dano weng, ma calo ot me polo. Abram obedo cal me cik pa Lubanga ki jo ma kiyero, ma calo golo wiwi. Cik aryo magi pol gi rwate kacel, kede i Genesis 11, kany ma wan onongo ot malacel me Babel, bang opong pa pi madit me Noa, en ka kiketo rek ma rwako bot Abram. I kabedo meno gin nyutu 10, pe 8. I kabedo ma rwako bot Abram ki i kabedo ma rwako bot Noa, cik me Noa ki cik me Abraham gicwalo cal gi.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

I gonyo me pot abicel ma waco bot jo ma kiyero, wan nongo ni yik aryo i tung yik meno tye opong ki lec madit.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Eber obedo ki higni apar adek ki angwen, onywolo Peleg. I bang onywolo Peleg, Eber obedo dok ki higni miya angwen ki apar adek, onywolo wodi kede nyako. Peleg obedo ki higni apar adek, onywolo Reu. Genesis 11:16-19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Kwaco pa Eber obedo kwaco mapwodho me rwom pa leb ‘Ibrani’, ma lacen dong ki ngiyo calo leb ‘Ibrani’. I gonyo pa jo ma kiyero, i yore apar, dano acel ki keto nying ‘Ibrani’, ma en aye nying ma jo ma kiyero onego obedo gi. I lok adek, Eber kede Peleg kitiyo gi me nyutu golo-cing pa yik Ibrani ma kiyero. ‘Eber’ tyenyo ‘loyo woko’ onyo ‘ngat ma loyo woko’, ki en aye rwom pa leb ‘Ibrani’. Abram obedo cal me jo ma loyo woko ki Babilon dok odonyo i Piny ma Kiwaco. ‘Peleg’ tyenyo ‘poko’ onyo ‘rwenyo’, calo kit ma kikwaco i Jenesis 10:25, kama kikwano wa ni i cawa pa Peleg ‘lobo opoko’.

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eber ki Peleg nyutu ywayo me lamal pi joma mito ywayo ma atir Lok me Ada. Rek pa Noa ocweyo rek aryo me abic adek, ma nyutu dul aryo me yore angwen, macalo kede 430 me higa i Misri. Rek ma i Genesis apar acel kinyutu ki apar, pe ki abic adek, pien en obedo rek pa lwak ma kiyero. Lwak ma kiyero kityeko ywayo gi i tung aryo me abic, kono rwate ki pirim pa nyiri apar, ma en pirim pa lwak pa Lubanga ma kityeko kwer kwede.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

I tyen kwo pa jo ma ki yero ni, nying Peleg, ki tyeko pa en i kare, nyutu yabo pa rwom aryo pa nyako ma pe ocako rwatte ma tye ki ngec onyo ma pe tye ki ngec; man otime i kare acel keken i Baibul ka piny otyeko yab i ot ma malo pa Babel. I rwom me apar, Peleg obedo lim abic, pien en i tung me apar. Eber, Ibru, ma gitipo ne ki Abram, nyutu nyako ma pe ocako rwatte ma pe tye ki ngec, ma o woto loyo dok obedo nyako ma tye ki ngec, ka rwom aryo giyabore i kwaco me otum me odiyo. Eber, Ibru me acel i nying, nyutu Abram, Ibru me acel ki lagam. Ka Rwot owaco bot Abram ni, “Wuok ki Babilon,” man gitipo kwaco me otum me odiyo, ma en miyo teko pa Malaika me aryo, ma okwayo laco ki dako ni gwuok ki Babilon.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

I lok me apupuru me nyako maleng apar, gin ocoyo ne calo Eber ki Peleg, ka gi nyuto lwongo me wuok woko, mapwod rek me yiko pa Peleg ogengo iol me kare me temo. I kit me lok me porok, Eber obedo ki mwaka 430 bang Peleg, ma en dok obedo ki mwaka 30. I kica pa Abram ma tye ki tuk adek, tuk me acaki ocoyo ne ki Eber ki Peleg. Abram ocoyo ne calo Eber; ki Peleg ocoyo ne calo rek me yiko i bot dul aryo. Med pa Paul i lok me porok pa Abram obedo med pa Peleg i lok me porok pa Eber. Eber owaco 400 mwaka, ento Peleg onyutu 430 mwaka. Erwate, Peleg ocoyo ne calo Paul; kede med pa Paul me 30 mwaka ikom 400 mwaka; kede tic pa Paul ne obedo me nyutu Peleg me lok me porok me Bibul. Peleg me lok me porok me Bibul ma Paul onyutu ocoyo ne me yiko jo-lobo ki kit me kom ringo dok bot kit me tipu.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Ki Shem dok i Peleg tye nyiki abicel, ci ki Rue dok i Abram bene tye nyiki abicel.

> 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. Genesis 15:13.

> En owaco bot Abram ni, Ingeyo adaa ni gin ma bino ki yin gi bin bedo dano me tung i piny ma pe gigi; ci gi bin timo tic bot gi; ci gi bin tur gi pi higa mia angwen. Genesis 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Kombedi, lagam gimiyo bot Abraham ki bot nyathi pa en. Pe owaco ni, ‘ki bot nyithin,’ calo me gin mapol; ento calo me gin acel, ‘ki bot nyathi pa in,’ ma en aye Kristo. Kede man awaco ni, kica ma Lubanga con otyeko moko i Kristo, cik ma obino lacen hininga mia angwen ki apar adek pe romo kwanyo woko pi miyo lagam obed peke. Pien ka poko obedo pa cik, dong pe obedo pa lagam; ento Lubanga omiyo Abraham poko ne ki lagam. Galatia 3:16-18.

Thirty Years Old

Mwaka Piero Adek

Jesus was thirty when he began His ministry.

Yesu onongo obedo ki mwaka 30 ka ocako tic pa en.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Yesu kene ocako bedo i omwaka ma macalo apar adek, ka obedo (kit ma giparo ni) wod Josefu, ma obedo wod Heli. Luka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yusufu ocako timo tic bot Farao i Misiri ka en onongo obedo i higa piero adek.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Yusufu obedo gi higni piero adek ka ocung i anyim Farao, rwot pa Misri. Ci Yusufu odwogo ki i anyim Farao, ci otyeko woto i lobo pa Misri weng. Genesis 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Lanabi Ezekiel ne tye ki mwaka 30 ka ocako timo tic pa lanabi, ki tic pa lanabi ne omede pi mwaka 22.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Obedo ni, i higa me 30, i dwe me 4, i nino me 5 pa dwe, ka an atye i tung’ jo ma kicono i but odok pi Chebar, polo oyabore, ki an oneno yabe pa Lubanga. Ezekiel 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ezekiel tye ki nyutu me mukato mapol loyo i coc pa en loyo lanabi mukene weng. I coc pa Ezekiel tye ki nyutu maber keken me kare apar adek ma twero ngeno maber; ento ka pe gi ngeyo, jo-Baibul ki jomukato gonyo ni tic pa lanabi pa en omedo i omwaka 22, dok pe gi ngeyo ni 22 obedo lute me 144,000.

King David was thirty years old when he began to reign and he reigned for forty years.

Rwot Dawudi ne obedo ki mwaka aparo adek ka ochako bedo rwot, kede obedo rwot pi mwaka aparo angwen.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Dawudi tye ki higni 30 ka ocako bedo Rwot, ci obedo Rwot higni 40. I Hebron obedo Rwot ikom Yuda higni 7 ki dwe 6; i Yerusalem obedo Rwot ikom Isirael weng ki Yuda higni 33. 2 Samweli 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Kare ma Dawid obedo rwot me mwaka 40 obedo namba me alama, kacel calo ka gin marom ki mwaka 430 pa Abram ki Paulo; pien mwaka 40 giywido woko i but aryo (7 ki hafu, ki 33 mwaka). Kare aryo me rwot pa Dawid i mwaka 40 gi tye ki misteri me lanen ma mede, pien buk mukene i Bibilo cwalo ngec ni kare aryo meno obedo 7 mwaka ki 33 mwaka. Dwe 6 ma dong mede i 2 Samuel nyutu ngo, ki en ni 7 ki hafu ki 33 doko 40 nining? Tye dwe 6 ma gicung iye aryo, ma myero nyutu ada me lanen.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Kede kare ma David obedo ka rwot i bot Israel obedo mwaka piero angwen: i Hebron obedo ka rwot mwaka abicel ki aryo, kede i Jerusalem obedo ka rwot mwaka piero adek ki adek. 1 Kings 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 obedo namba ma ki tiyo me nyutu rwate pa Lubanga ki pa dano. Lotic pa Ezekiel otye i mwaka 22. Mwaka 14 pa Joseph kigabo i kare aryo me mwaka 7, wiki me kica pa Kristo kigabo i kare aryo ma rwate, acel acel obedo ceng 1260, kede telo pa David pi mwaka 40 kigabo i kare aryo, kede lamal mukene ma kubo kare aryo.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesu en Janabi, Jadolo, ki Rwot. I kare me agiki obi keto malo kanisa pa iye ma oloyo calo bendera, ki kanisa eni kiporo ki Kristo, janabi, jadolo ki rwot, ma ocanye kit me Lubanga pa iye ki kit pa dano, kiporo dok ki Janabi Ezekieli, Jadolo Yosefu, ki Rwot Dawudi. Cal angwen eni giporo ladit adek i tanuru me mac ma gi moyo matek maloyo pi 7 kare; ci nonge kwede ma angwen, ki en calo Wod pa Lubanga. Ngat pa piny weng ne tye kany i seremoni me cako cal me zahabu pa Nebukadneza, ci gi oneno weng kanisa ma oloyo ma ki cweyo ki janabi ma dano, jadolo ma dano, ki rwot ma dano, ma ngat ma angwen me Lubanga ogwoko gi.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> Satan otyeko cwalo piny i twero pa pire. Okelo sabat ma idola, ka neno calo omiyo ne rwate madit. Otyeko okwanyo woro pa lwak pa Kirisitien ki bot Sabat pa Rwot pi sabat ma idola man. Piny oboro wi bot kit pa kwaro, cik ma dano omiyo. Macalo Nebukadunezari ma oketo cal pa iye me zahabu i piny ma por pa Dura, ka omiyo iye malo, kamano bende Satan omiyo iye malo i sabat man ma pe atir, pi en ma otyeko okwanyo labuk pa polo. Review and Herald, March 8, 1898.

## The Number Four

Namba Angwen

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

I rwom pa porofetik, 40 obedo taiti pa 400 pa Abram, ki 4 obedo taiti pa 40. Gin mo keken me porofetik ma kinongo i namba 4, myero rwate kwede lok me nyutu pa 40, ma bene myero rwate kwede lok me nyutu pa 400. I kontek, 4 pwod-pwod nyutu ‘piny weng’, ngec ma dong pe anyen; ento bende nyutu ‘wot ma mede mede’, ki i kontek mogo ‘loro ma mede mede’.

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Angwen me acaki i tarumpeta abicel aryo nyutu balo ma doki doki pa Roma ma i agiki. Roma ma i anyim i Constantinople ogiko ki wii piny bot Sultan angwen pa Ottoman. Rek ki rek, Roma ma i anyim ki ma i agiki gipoto piny ma doki doki i kare angwen, ma ki nyutu gi ki tarumpeta angwen, ka bene, Islam me tarumpeta me abic ki me abicel bene ogolo-gi piny. Doko acel, rek aryo magi ginyutu opoto pa Roma i kare angwen me tarumpeta, ka lweny ma tye ka medo ki Islam kelo i opoto me ogiko, ka Sultan angwen pa Islam gicako twero maloyo piny i lobo pa rwot. Lok pa agiki ki anyim ocake ka Constantine obudo lobo madwong i higa 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Tarumbeta angwen pa Roma me Wes cako i mwaka 330, ki tarumbeta ma abicel ki ma abicel acel nyutu teko ma oketo Roma me Isit piny; Roma me Isit bene cako i mwaka 330. Roma me Isit ki Roma me Wes gimedo iye tic me oketo teko pa Papa i kom me piny i mwaka 538; kamano, yore aryo pa Wes ki Isit ginyutu alama pa tunge aryo pa Amerika me Kacel, ma dok oketo teko pa Papa i kom i kare me Cik me Sande. Roma me Wes obedo alama me cik me kanisa i kit me porofeci, ki Roma me Isit obedo alama me cik me gamente.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

I gin ma otime con boti poto pa Roma me West ki Roma me East, gin ma otime pa Roma pa Paapa kityeko yaro. Kacako ki kanisa pa jopuonj, Ephesus ma lwakone, kanisa adek me acaki gikelowa bot kanisa me angwen, ma obedo Paapasi ki i 538 nyaka i 1798. I Revelation 13, Paapasi gineno ni tye ka loyo pi dwe 42, ka kwano ma kelo tho me 1798 oyubo i cik me Sunday. Ki 1844 dok cen, “kare pe dong tye”, omio dwe 42 en cal me kare me lweny ikom lami, cako ki cik me Sunday nyaka ka Mikael ocung. Jo me acaki (Pioneers) giyero ni kanisa, seals ki trumpets tye calo rek adek me gin ma otime con ma rwate. Keto yaro me laneni me Roma me West ikom rek pa Roma me East kede rek pa Roma pa Paapa pe obedo tic me laneni ma Millerites otimo kwede, ento kit me tic en pe gikwanyo woko ki ngec ma kityeko cwako.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Rek ikom rek, myero kiketo tarumbeta angwen matye i acaki ikom gin matime ma kiyaro ki tarumbeta ma abicel ki ma abicel acel; ci dong myero kiketo rek me kanisa adek matye i acaki, ma kelo i kare me yubo pa Papa ma kiyaro ki kanisa ma angwen. Tarumbeta angwen i rek acel, sultani angwen i rek aryo, ki kanisa angwen i rek adek. Namba “angwen” nyutu piny weng; ento bende nyutu kwero woko kadok-kadok pa teko me lobo onyo pa teko me dini. Gin ma nyutu kiteto ne ki kit me lok ma tye iye.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Ikare me cik pa Ceng Abicel, twero pa Paapa kicweyo dwogo. Cawa me acel ma Papacy ogamo twero, ne tye kare me yubo pi mwaka apar adek. I kanisa angwen ma me acaki, kanisa me angwen obedo Papacy, ento kanisa me acel ne obedo latic pa Yesu, ma ginyutu calo Ephesus. Kare adek me kanisa pa Kricitiya okelo bot kanisa me angwen me Thyatira, ma ginyutu calo Jezebel. Ka obino i Thyatira, i mwaka 538, cik pa Ceng Abicel kiketo i Kacoke me Orleans; kede man nyutu cik pa Ceng Abicel i United States, ka “deadly wound” me 1798 ocobo.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Lok me con ki 1798 nyaka i cik pa Sande i Amerika me Can, pirore ki kanisa angwen me acaki. Kanisa ma angwen me Taitira obedo cik pa Sande, ki lunyodo pa Papa ma lubo anyim. Kanisa ma acel me Efeso, kanisa ma okweyo kica me acaki, ocene i agiki pa balo ma dong-dong i lutur angwen, i cik pa Sande me Taitira. Jenerechon ma kelo i cik pa Sande me Taitira obedo jenerechon adek me Pergamo. Taitira tiyo calo cik pa Sande nyaka giko me tem, ki Pergamo tiyo calo wilo me jenerechon adek ma yiko yore pi Taitira. Jenerechon adek me Pergamo, ki wilo ma omiyo rweny, ne ocuke con i cawa pa Konstantino, ma ocwalo cik pa Sande ma acaki i 321. Amerika me Can ocako calo lame me Efeso, ento ka oketo Taitira dok i kom cing, to owaco calo darakon.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Balo ma dok dok pa United States, kityeko nyutu gi kwede kanisa angwen me acaki i Buk me Revelation. Balo ma dok dok pa lwak ma namba abicel i nyutu me Baibul, tye loyo i jenere'son angwen ma kelo bot cik me Sunday, kun jam me piny owaco calo Dragon. Jenere'son me agiki ki nyutu gi kwede Dragon, ma en lac, macalo ma obedo i Yer me Eden; pi kom man, Yohana Batisita kacel ki Yesu, gilwongo jenere'son me agiki pa Isirayeli me con ni, 'jenere'son me lac me sumu'.

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Pokol me angwen ki me agiki en onyo “pokol ma kiyero,” ma tye calo jo 144,000, onyo ma rwate kwede, “pokol pa twol ma lam.” Kit acel ocweyo cal pa Kirisito; kit mukene ocweyo cal pa le—twol. Pokol pa twol ma lam kiketo piny maber, kare angwen, i Lok pa Lubanga. I kare moko moko, kit ma tye kwede obedo mapat.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ento ka oneno jo Farisi ki jo Sadusi mapol gubino i yik pa iye, owaco botgi ni, “O dul me twol, ngat ma omiyo wunu ngec me oo ki keco ma obino?” Matayo 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Ka "cok pa lacɛr" obed keken nyig ma yubu piny ikom yore aryo pa jogi ma Jon pe orwate gi, dong pe tye gin mo me waco ikom lok en. Ento lok weng ma tye i Lok pa Lubanga tye lamaleng; kamano Jon nongo tye keto nying ma atir i bot Sadukai gi Farisai. Nying en gityeko poko ne ki lok pa nabi, i kit pa wac kany ma kiwaco iye. I wac kany, kiwaco ni Jon tye katico ka otiko tic pa en; kacel bene, Sadukai gi Farisai okutho i wac. I acaki pa wac kany, Jon kiwaco ni obedo “dwog i cungu” pa Aisaia.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> I cawa meno obino Yohana Baptiisita, ka kobo lok i lacer me Judiya, kadong owaco ni, “Wulok wii; pien telo pa Polo dong ocake.”

> For this is he that was spoken of by the prophet Esaias, saying,

> Pien man obedo en ma lan nabi Isaya owaco ikom en, me waco ni,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Dwon pa ngat acel ma tye goyo dwon i pango, ter yo pa Rwot, weki yore pa en obed atir.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Yohana man keken, leya pa iye ne obedo me lup me ngamia, ki oguro me law i cing pa iye; ki chiemo pa iye ne obedo yibbe ki mo me gweng.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Dong jo Jerusalem, ki Yudea weng, kede kabedo weng ma i tung Yordan, gicen bot en; en obaptiisa gi i Yordan, ka ginyutu richogi. Ento, ka oneno jo Farisi ki Sadukai mapol ma obino i baptiisa pa en, owaco botgi ni, “Yud pa lam, ngat ma owaco wiu ni widiro woko ki kwong ma bino?” Matayo 3:2-7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Lanɛn ma oa ki cogo noloro dul ma agiki pa Isirayɛl pa kare ma pud calo ‘luny pa luth me bwono’. Yohani en aye lanen ma otimo kit pa Lakwena pa Malaki, ma okreyo yoo pi Lakwena me Keto Cing; en bene obedo dwon i cogo ma Isaia noloro.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Ka wa tami “pap” calo lamal, wa nongo ni gi nyutu “lok me yie.” Tol me acaki obedo ki Adam ki Eve, ma ogamo pe bedo mabergi ki pap me opok. Con, gi tye ki law me ler, law me bedo maber; ento ka mano otyeko woko, gi oneno ni gi pe tye ki law, jo Laodikea, ma gi paro ni gimito keken me can i but “pap me lok me yie,” ci weng bi bedo maber. I anyim i lok man, Jwani waco atir atir ki jo Yahudi pa Laodikea ma gidong ki geno i rwom pa Abraham me loro gi, pien parogi me wii obedo keken pap me lok me yie ma peke gin iye. Law pa dano nyutu gin ma dano obedo.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Yat obedo alama pa dano ki pa ker; ibala, tung yat, poc, piny, pi, tyen yat, kacel ki yela ma nen atir, gi weng nyutu alama pa lanen pa gi keken keken. Ento gin ma atir magi keken keken okube ki alama mapat ma nyutu iyi rek ma mapat me lanen, ma tiyo ki alama pa lanen ma gitimo me yubo “yat”. Atir, alama pa lanen ma acel pa “yat” obedo ni en nyutu tem me kwo onyo tho.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Lew ma oneno kwede kede chiemo ma ocamo gi nyiso lok pa Yohana. Chiemo me lanat, calo mana i cako pa Israel ma con, onyo Makati me Polo i agiki; myero kucam. Chiemo eno nyiso lok me lanat ma tye me temo, ma myero kucam; pien en ringo pa Kirisito ki rem pa En. Lew ma Yohana oneno kwede, kede chiemo ma ocamo, gi nyiso lok, kede ja-wach ma ocweyo yo pi Kirisito. Yohana nyiso kite pa ja-wach ma agiki ma ocweyo yo pi Kirisito, ma en Ja-wach me Singruok ma obino ka lacen i Hekalu pa En i kare me Cik me Sande. Ka mano otime, virgini ma pe ngeyo, ma gin bene Laodiceans kede otogo, ginyiso kizazi me ang'wen ma agiki pa jo ma gicano ni gin jo me Singruok ma adier pa Aburahamu, calo kaka Pharisees kede Sadducees gitimo i cawa ma Yohana oaa koa e thim.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yohana onongo ocwako law ma kiketo ki cwe me ngamia, kede otutu me lac ma tye ki kit me lanyut calo gin ma gogi me pur gitye kwede ka gityeko keto gi i yok. Onongo ocamo, ki kamano lok pa en onongo obedo me ongwen, lacar madwong loyo pa Islam i Kitap, kede onongo oketo kacel lok pa Islam ki asali.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Ci ot pa Isirayeli gi miyo nyinge “Manna”; en ne macalo sem pa korianda, oyera; pwonya pa en ne macalo keke matidi ma ki timo ki oya. Exodus 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manna obedo cal pa Lok pa Lubanga; rwome ne calo oywelo, ma Lanabii gityeko waco ni obedo rwom pa kwena, ki gicako nyutu gi calo ka gicamo ne. Yohana okelo kwena pa Islam, ma kiketo calo ongwen, ki oguro me cing me ngol pa ngamia ki lugo pa ngamia. Ongwen ki ngamia gin cal aryo pa Islam. Kwena ma pa Islam otyeko yubore ki ler pa Lok pa Lubanga ma kiketo calo “oywelo.”

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Kare Joonatan owaco ni, “Ladit an oketo bal i piny: tim ber un nen kaka wang an oyabe, pien aleme yec man matin.” 1 Samuel 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yohana pe keken ociko ngec me Islam, ento oaa ki thim, macalo ka Elija bene; Yohana pe onino asali, ento onino asali me thim, pien en, macalo ka Kristo, pe onongo opwone i kikome me kare ne ma gi onongo bedo ki asali mamegi me ngec, ma ki ciko ne ki chachu pa Farisayo ki Sadukayo. Yohana onino asali ma ki thim, pien Roho Maleng obedo lapwonyne ki woko ki kikome me dini me kare ne. Okobo ma kityeko tic kwede i kare meno onongo tye kwede jami me yiko ma i kom ne ngat onongo obolo gin me cwak mamegi ma kilweyo ki rwe me kamel. Jami me yiko eno ociko Yohana, ma obedo kom yiko ki ot me lamo me piny wot i Ot me Lamo Maleng i polo.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> Lanen Yohana obedo tyen ma okobo kare aryo me yub pa Lubanga. Macalo latic pa Lubanga, en onongo obedo anyim me nyuto kit ma cik ki lanen obedo kobo ki kare me yub pa Kricitiani. En obedo ler matidi, ma pi anyim ler madit bino okede. Wi pa Yohana oyerone ki Roho Maler, pi obed omiyo ler bot jo pa en; ento pe tye ler mukene mo ma otyeko lero, onyo ma binen lero, bot dano ma ocweyo woko pi richo, calo ler ma oa ki i pwonye ki ranyisi pa Yesu. Ngec pa dano ikom Kristo ki ticne onongo keken pe maler, macalo kit ma kigamo ki ranyisi i rwate ma i bwoc. Bene Yohana onongo pe oŋeyo weng kwo ma pe otho ma tye pi anyim, ma oa ki Jawar. The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Libuta me lupur pa Yohana kicwalo ne i kare pire keken pa baptiismo pa Kristo, ma obedo kare me yiko kit, ma ki keto cing kwede kabedo ma Yohana tye ka baptiizo. Kabedo eno kicako nying Bethabara, ma moko ngec ni ‘kabedo me kwanyo pi ki yoro’; ci en aye kabedo pire keken ma Israel macon gidonyo i Piny ma Kigamo ka gi aa woko ki i gweng, macalo kit ma Yohana otimo.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Obedo atir ni, duli me 144,000 gin ma Jon tye waco i nyinggi; ento wan keken waco ni, ka Yesu obatizowa, en aye kare ma En ki Jon gicoyo ni “nyithindo pa nyoka.” Yesu obino me miyo Cik apar pa Lubanga obed madit, kacel ki ni, En aye oinsipaira lok weng i Baibul, omiyo ka En coyo kare agiki pa Isirayeli me con ni “nyithindo pa nyoka,” En ngeyo maber ni Cik aryo tito kwer matimo i kare adek ki i kare angwen.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Poko adek ki poko angwen nyutu goyo musango ma kongo-kongo ma otum i poko angwen, ma en poko pa luro ma tigo. Yubu pa Kirisito nyutu calo ranyisi pa 9/11. Poko me Laodicea pa Seventh-day Adventist ocako bedo i poko ma agiki ki kare meno. Kwena pa Yohana bot Fariseo ki Saddukeo ne obedo kwena me Laodicea.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Ento ka oneno jo Farisi ki jo Saduusi mapol ma gibino i bautiso pa en, owaco botgi ni,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> O dul pa nyoka, ngat mane ociko wun ni wudwogo woko ki peko ma obino?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Omiyo, keluru bibala ma rwate pi dwoko cwiny; kadong, pe upare me waco i cwinyeu ni, “Wa tye ki Abraham calo wu wa.”

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> Pien an awaco botu ni, Lubanga tye ki twero ki kidi magi miyo obed nyithindo bot Abraamu.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Kombedi bende, lim kityeko keto i tung yath; kono yath weng ma pe yubo lacer maber, gityeko oketh ki keto iye i mac. An dong abaptaiza wun ki pi me dwogo cwiny; ento ngat ma bino lacen an, en dongo maloyo an, ma pe an mamer me cwako cal me cing pa en; en obi baptaiza wun ki Lamo Maleng ki mac. Tong me yoro tye i lwete pa en; obi ywayo matek die me cente pa en, obi atera witi pa en i dogola; ento obi yawo kic ki mac ma pe igoyo woko.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Eka Yesu obino ki Galili i Yorodani bot Yohana, me Yohana obaptiiso iye. Matayo 3:7-13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesu obino ki Galili, ma nyutu alama me kare me loko tung, kun rwom ki kop me okumba pa Yohana, ki tiend lok me Bethabara. Tic pa Yohana me yubo yo dong oloko i tic pa Kiristo me moko kec. Higa piero adek me yubo otyeko, ci higa adek ki abel ma anyim ki i kato me Salaba ocake.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Ngec pa Jaani obedo ciko pi kwec ma bino kun golo Yerusalemu woko, golo ma bende keto calo agiki pa piny kacel ki bal abicari pa agiki. Ciko man onongo kiketo iye i kom Islam, ki dano ma ocwalo ne pe keken otieko lok pa Malaki ma waco laco ma yubu yo, ki dwon pa Isaya i lobo ma pe tye gi jo; ento bende ocwalo ngec pa Elija, pien lep pa Jaani onongo calo lep pa Elija, kadi keken, ngec pa Jaani bende calo ngec pa Elija.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> En owaco botgi ni, “Kit dano mane obedo en ma obino malo orwenyo wun i yo, ki owaco bot wun lok magi?” Gin owaco bot en ni, “En obedo dano ma opong ki cogo, ki kiketo yok me ngwec i tungu cinggi.” En owaco ni, “En Elija ma Tishbite.” 2 Kings 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Ka gin obedo openyo ikom John, ci pe ikom Elijah, ‘En obedo dano me kit ngo?’ gibinongo lagam ni, ‘dano malulu, ma ogwete ki ogwete me letha i yingone.’ Tic pa John me dwe abicel weng kiwirore i loc ma i kany kare me agiki ki me angwen ki nyutu gi kiter maber. Lok pa Laodicea ma kiketo botgi kieto diret woko kit gi yaro ni gin jo me kwer pa Lubanga; ki waco kwele botgi ikom mir ma bino, calo soka ma koyo riyo me yath. Lok en ocwalo bene ni Kiristo bi tyeko tem ma ocake ki John. Piny anyim i Matayo, Yesu bene lwongo Yahudi ni, ‘kare me nyoka ma orwate,’ kede ocako lok ma oa ki bot John ikom kume yath, kede opoyo pingo.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Tim yath obed maber, kede die ne bene obed maber; onyo tim yath obed marac, kede die ne bene obed marac: pien yath ngene ki die ne. O lunyodo pa nyoka, wutwero niningo waco gin maber ka wutye ka marac? Pien ki opongo i cwiny, lwak waco. Dano maber, ki rwate maber me cwiny, yweyo woko gin maber; ento dano marac, ki rwate marac me cwiny, yweyo woko gin marac. Ento an awaco bot wunu ni: lok mo keken ma pe tye ki pimo ma dano biwaco, gibimiyo dwoko pi gi i nino me gudo. Pien ki lok wunu gibiketo wunu kare, ki lok wunu gibiketo wunu ni gipeko. Matayo 12:33-37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Nino me yubu, ki cik aryo, obedo i kare angwen. Yubu romo pire i ngec ma wa waco, kede ngec en aa ki i cwiny wa. En angec ma wa waco ma nyutu ka wa en “luk ma kiyero” pa Pita, onyo “luk pa twol.” Dul mo keken onenore i agiki me temo, ka Yesu Kristo, macalo ngat me yweyo piny, yweyo lawote pa iye. Calo kit ma mafuta tye i parabul me abicel nyako ma cobo, ngec en kiyaro ne calo cwiny marac onyo cwiny maber. Lok pa Kristo medo ni luk pa twol man—ma en kare angwen ki ma agiki—gitye ka yenyo lamal; kede lamal keken ma gibimiyo gi, obedo lamal pa Yona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> En kare, jo moko pa joleyo coc ki jo Farisi gi dwoko waco ni, “Ladit, wa mito neno alama ki i yin.” Ento en odwoko gi, owaco botgi ni, “Dul pa jo ma pe ber ki ma gicoyo tye ka yeny alama; kede pe bimin gi alama mo, ka ber alama pa nabi Jona. Pien macalo Jona obedo ceng adek ki otum adek i cing pa ryek madit; kamano bene Wod Dano bibi bedo ceng adek ki otum adek i cwiny pa piny. Jo Nineve bibi pye i kube me kobo ki dul man, kede gibicido: pien giroko cwinygi i waco pa Jona; kede nen, Dano ma loyo Jona tye kany. Raani pa tung cen obi pye i kube me kobo ki dul man, kede obicido: pien obino ki i agiki me piny me winyo ngec pa Solomon; kede nen, Dano ma loyo Solomon tye kany. Matayo 12:38-42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Krisito owaco ni Yahudi gin kit pa nyoka ma goro, kadi bene otiyo kwede cal me bura, calo kwena pa Jona, ki kwena pa rieko pa Solomoni. Yesu tye ka nyutu, ki kit ma lok tye iye, kadi ki janeno aryo, ni kit pa nyoka ma goro obedo kit me angwen; pien i kit me angwen aye ka bura otyeko.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Jo 144,000 obedo alama, onyo kite, pa kare agiki; kede cik pa Lubanga kacel ki Sabat, gin alama bende. Alama pa Yona obedo alama me dwogo bedo pa jo ma otho; pi Yahudi i cawa ki kare pa Kristo, mano obedo batisimo pa En, ikare ma Lacoo Maleng' obeo piny, kityeko nyuto ne calo lawi. Nying 'Yona' nyutu ni 'lawi'. Yona, Jwani ma ocoyo Buk pa Gonyo, Daniel, Yusufu ki Lazaro nyutu cal pa jo 144,000, ma giyubu ki i otho ma gubedo i yo pi ceng adek ki aboro. Ikare meno, gin myero gityeko dok ki i kit pa jo Laodicea odoko jo Filadelfia, dong gubedo namba 8 ma obedo pa 7. Yona nyutu batisimo, pien kicweo ne i pi, kaci othe calo alama, ikare ma rech madongo omeye. En bende nyube anyim, calo Jwani, ikare ma kigolo ne ki i mafuta ma tye ka turo; kacel bende calo Daniel, ikare ma kigolo ne ki i bur me leona; kacel bende calo Yusufu, ikare ma kigolo ne ki i bur; kacel bende calo Lazaro, mirakolo me keto mwono i cawa pa Kristo. Yahudi pe gubedo twero neno ber alama pa Yona, ma kityeko nyuto kwede yubu pa Kristo, calo kit ma Adventismo neno alama pa 9/11, ma obedo alama pa Yona.

We will continue these subjects in the next article.

Wabimedo lok magi i nyig coc ma bino.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> Cego maduong ma myero obino kombedi bot jo pa Lubanga, ma macok ki maracel, en ngec pa lacar mar adek. Kede joma tye ka yenyo me ngeyo ngec man, Lubanga pe bi layo gi me timo kit me Lok ma bi yubo twol ki kwanyo latiro me yie ma omiyo Jo Seventh-day Adventist bedo kit ma gi tye kwede kombedi. Adwogi ma otyeko nyuto iye i ruga gi, ka wamede wot anyim i rek me poropheti ma kiloko iye i Lok pa Lubanga, en adwogi, adwogi maleng, adwogi ma matir kare ducu kombedi. Jogi ma otyeko woto piny kun kun i gin matime con i lub wa, ka ginongo rek me adwogi i poropheti, gi obedo yare me kobo kacel ki winyo lum me lero mo keken. Gi ne tye ka lamo, ka kwe, ka yeny, ka coo adwogi calo ka coo lonyo ma okan, kede Roho Maleng, ma wanongeyo, ne tye ka waco wa kacel ki layo wa. Tero mapol ne golo i anyim, ma rwate calo adwogi, ento gi ocweyo rwate kwede Lok me Makwongo Maleng ma kigolo pire marac kacel ki ma kitimo pire marac, nyo gi okelo i bal mapire tek. Ber tutwal wanongeyo kit ma apoya acel acel me adwogi otyeko kete, kacel ki kit ma Roho Maleng pa Lubanga otyeko keto lakit iye. Kacel ikare ducu, ne gwinyo dwon waco, 'Kany obedo adwogi,' 'An abedo ki adwogi; lub awota.' Ento ngec me ciko obino, 'Pe obot gilubgi. Pe an ocwalo gi, ento gi otino.' (Jeremia 23:21.)

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> Yubu me Rwot ne ocobo maber, ki nyutu mamegi pi ngo ma atir ne maber tutwal. Lok acel ki lok mukene ne gitekek ki Lubanga Rwot me polo. Ma ne obedo atir i kare meno, obedo atir kombedi. Ento dwon pe ocuke winyo: ‘Man obedo atir. An atye ki rieny manyen.’ Ento rieny manyen magi i rek pa kwena pigi nyutu kwede i tic marac ki Lok, ki i weko jogi pa Lubanga giduny woko, kun pe tye ki gin mo me mako gi. Ka lalyec me Lok orwako gin atir ma Lubanga onyute i yubu pa jo pa En, ci ogwoko gin magi, orwate-gi maber, ki oketo-gi i bedogi pa cawa, dong obedo yoo me rieny ma tye ngolo. Ento gin ma giketo piri kene me apwonyo yore me tam manyen, gityeko rwom me atir ki bal ma ocako kacel, ci, ka gitemo miyo gin magi bedo malo, ginyuto ni pe gikwanyo mac bot kac me lamo pa Lubanga me kete tong macgi; macgi ojuko woko, ci gi obedo i mudho. Selected Messages, book 2, 103, 104.

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