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# What is Truth? - Number Four

Adwogi en ango? - Namba Angwen

Let not Your Heart be Troubled

Kik iwuo cwinyi

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

I acaki pa gin mukato pa Millerite i 1798, neno pa Kwar Ulai ma i Buk pa Daniel kityabo woko, omiyo medo ngec ma oteme ki oyabo yub aryo pa jo woro. Neno pa Ulai tye calo lok ma i wang jo pa Lubanga, ma ki yaro kwede kanisa abicel aryo me Buk me Yabo, kabita aryo ki adek. I agiki pa gin mukato me porofeti ma ocako i 1798, i kamp miting pa Exeter lati 12 dok i 17 me Agosto 1844, lok me Midnight Cry kityabo woko, ka Le pa dul pa Yuda okwanyo cing pa En ki adwogi ma ki gobo, ma omiyo medo ngec ma oteme ki oyabo yub aryo pa jo woro.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

I 1989, ka, calo ma kiwaco i Daniel 11:40, piny ma ginyutu calo Dul madongo pa Soviet ma con gigweyo woko ki Papasi kacel ki United States, keno ma i Hiddekel River i buk pa Daniel onyabo woko, ma omiyo medo me ngec ma otemo ki oyaro aa kit aryo pa lupak kede woro. Keno me Hiddekel nyutu lok ma iye woko pa lupok ikom jogi pa Lubanga, calo kit ma ginyutu gi kwede seven seals i Book of Revelation. I agiki me rekod porofetik ma ocake i 1989, cako i cabit aryo me agiki me July 2023, Leona me Dul pa Yuda ocako yo me yabo woko lok me Midnight Cry, kun okwanyo lwete ki adwogi ma okano, ma tye kocweyo medo me ngec ma tye kitemo, ki i agiki obino oyaro aa kit aryo pa lupak kede woro i tung jogi pa Lubanga.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

I ves acel me chapta apar angwen pa Yohana, Kirisito omiyo dwogo cwiny bot lami ne me pe we cwinya gi obedo peko.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Pe lworo i cwinye wunu; ugene i Lubanga; bene ugene i an. Yohana 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

I cawa manok, gi ogamo Kristo; ci lacen manok, gi onwang iye i lacer, giketo iye i kabur, kacel ki en oyubo ki i tho. Inge ma ocelo malo bot Woro, en odwogo bot latic mamege.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Ka gi tye ka waco kamano, Yesu kene ocungo i tunggi, owaco botgi ni, “Kuc obed ki wun.” Ento gi obedo gi bwoba kede luworo madwong, gi paro ni gi oneno roho. En owaco botgi ni, “Pingo ubedo cwer? Kacel, pingo paro chopo i cwinya wunu?” Luka 24:36-38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Gamo me agiki i rek me yubu omako kare ka jo Lubanga gileko woko ada ma kinyutu con. Latic pa Yesu onongo gileko woko lok ma Yesu owaco botgi mapwod pe otyeko ceng abicel, kadi gin rogo kede gamo onyunyi i kare me bal me Lawi. Gamo me agiki kimedo ki cawa me kuro; i pyem pa nyiri apar ma pe gi cako koyo, man ki yaro kwede pe tye pa Laco me nyomo. Yesu onongo owaco maber bot laticgi ni obi wot bot Wuone, ento obi dwogo. Ngec ma onongo omiyo laticgi con pe ogengo gi ki bedo gigamo kede girogo i kare me bal. I kit pa pyem pa nyiri apar, kare me bal obedo kabedo ma kit pa dano nyutu kono, ento pe kityero kono. Yesu onongo orwako laticgi kede ocimo gi, kede owaco botgi ada amameno con mapwod pe kare me bal obino.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Pe wuyero an, ento anyero wunu, kede atero wunu, ni wuwot ki cweyo pach, kede pach wunu obed odong; ni gin weng ma wubikwayo bot Won i nying an, obimiyo wunu. Yohana 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Ento bene, kadi ka gin jo ma ki yero, mano pe ogengo ni bal madwong opongogi woko.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> Kit pa ngat nyutu ki peko. Kare dwon ma pire tek oyaro i otum, “Wuneno, lano me nywako obino; wut woko dok keno kwede,” dako ma pe onywako ma nino gi owoto ki nino megi, ki oneno ngat ma otyeko yubu pi gin man. Gin aryo gipongo gi kare ma pe gineno, ento acel otyeko yubu pi peko me riyo; ento acel mapat ononge pe ki yubu. Kit pa ngat nyutu ki lok me kwo. Peko me riyo gicwalo woko rwom madwong me kit pa ngat. Piny marac mo ma ocake pe gineno, onyo tho i ot, onyo peko madwong, tubur mo ma pe gineno onyo peko me cwinya ma matek, gin mo ma kelo cwinya wang ki wang ki tho, gene bi cwalo woko gin ma adier ma tye i iye me kit pa ngat. Binyutu ni tye onyo pe tye yie madier i kwedo ma Lok pa Lubanga owaco. Binyutu ni cwinya tye ka jweyo ki kica, ni mo tye i kongo ki lamac.

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> Kare me temo bino bot dano weng. Wa timo nining ka wa tye i atemo ki atir pa Lubanga? Mac i lampu wa ocuc? onyo wa pud wagwoko gi ka yaro? Wa tye te pi pire tek mo keken kun kube wa ki En ma opong ki kica ki ada? Nyako abic ma pe ocoyo ma tye ki ngec pe gubed me cwalo kitgi bot nyako abic ma pe ocoyo ma pe tye ki ngec. Kit pa ngat myero kiketo ki wa kacel kacel. Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Nyutu pa Yesu Kiristo ma kicimo i lok mokwongo me Buk me Nyutu, obedo lok me ciko ma agiki bot Kanisa, ki ci dok bot piny weng. Nyutu eno kiweyo loro ne matidi i anyim pa loro me kare me tem, ki Simba pa dul pa Yuda, ma kicimo i Buk me Nyutu, kapo abicel, calo acel kende ma miti me yabo Buk ma kityeko loro.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Ki acel i kin ladito owaco bot an ni, “Pe i loro; nen, Le me dul pa Yuda, Kok pa Dawudi, ogamo me yabo buk, ki me yweyo ribe abicel pa en.” Revelation 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Leja me dul pa Yuda bene obedo 'kaka pa Dawid', en bene 'wod pa Dawid', kede en bene Rwot pa Dawid. Kine ma kinyutu kwede Leja me dul pa Yuda nyutu ni, ka Leja me dul pa Yuda keto lacuc i gin atir onyo yabo lacuc i gin atir, en timo kamano kun tiyo kwede cik me nyutu me acaki, ma nyutu agiki pa gin ki acaki pa gin, macalo kinyutu kwede Yesu ka 'kaka pa Dawid'. Ka gin atir kiyabo lacuc i cawa mo me agiki, tic me yweyo cako, macalo kinyutu i Daniel apar aryo.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> En Leona me dul pa Yuda ma oyweyo kidor me buk ki omiyo Joon nyutu pi gin ma myero obed i cawa mag agiki man. Danyel ocungo i cem mamegi me waco lok marwate mamegi, ma kityeko keta kidor i iye paka kare me agiki, ka lok pa anjel me acel myero kicwalo i piny wa. Gin magi tye ki piri madwong tutwal i cawa mag agiki man, ento ka ‘jo mapol bi cweyo maber, ki bi miyo gi mwete, ki bi kete i tem,’ ‘jo ma rac bi timo rac; ki pe ngat mo i jo ma rac bigeno ngeyo.’ Manuscript Releases, volumu 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Tic pa Yesu, macalo Le me oganda Yuda, obedo me ber madwong tutwal pe tye ki agiki; ento "pe ngat mo" i "jo marac bi nongo ngec" i ticne onyo i lok ma kityabo woko.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” Daniel 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Kit me temo kinyutu ki rek adek; “giloro, gicako oyoo, ki gitemo.” Rek adek man nyutu rek adek pa “lok maber ma pe otum,” ma i lok pa malaika me acel kinyutu calo woro Lubanga (giloro), mi ne pak (gicako oyoo) pien cawa pa kwer pa En obino (gitemo). Rek adek man gin “adiera,” calo kinyutu ki leta me acel, me apar adek, kede me agiki i alfabeti pa leb Ibrania, kede ka kicoko leta magi kacel i rwom man, dong kiketo lok pa Ibrania “adiera.”

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Kit adek magi obedo ‘yo’; pien yo pa Lubanga, kaka Asaf owaco i Salamo 77:13, obedo i hekalu, ma i lawang me hekalu ngat ma otimo richo opwodh ki golo rem. Ci rem eno piny bene kicwalo iye i Ka Maleng, ma nyutu pwodho me bedo maleng, ma obedo kit me ‘miyo obed maleng‑leng’.

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Kadong ladit acel odwoko, owaco bot an ni, “Gin ange magi ma gibwoyo i dogi ma owic? Kadong gubino ki ange?” An owaco bot en ni, “Rwot, in i ngeyo.” En owaco bot an ni, “Magi jo ma gubino ki iye peko ma tutwal woko, ki giyweyo dogi gi, ki gi timo obed owic i remo pa Lami.” Revelation 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Ngat ma otimo kwer, ma kityeko yubu ne maber i wang Lubanga, kede ma kityeko pwoyo ne ki miyo bedo maleng, dong tye bale me “gitemo” i yubu ma kinyutu ki Kabedo Maleng Maloyo. Yesu en “Yo”, “Ada” ki “Kwo”. Yo obedo acaki, Ada obedo i tung kany, Kwo obedo agiki. Ka kityeko pwoyo wa ki lamit macek, dong wa tye i Yo, ma obedo yore pa gin ma kityeko yubu gi maber.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Ento yoo pa jo ma atir obedo calo ler ma medo medo nyo i bot chieng ma opong maber. Proverbs 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Kare aryo obedo nyutu pa bedo kakare, ma otimo ki adiera pa En, pien Lok pa En aye adiera.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Gin ma kityeko miyo atir ginyutu ki tuk acel; gin ma kityeko yubo maleng ginyutu ki tuk aryo. Tuk aryo ma acaki giteto gin ma kityeko miyo atir ki gin ma kityeko yubo maleng me donyo i bur kacel ki rwako ngima ma pe giko. Yesu aye yoo, adiera ki ngima.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> Bedo atir ma i iye kimiyo cing ki bedo atir ma i woko. En ma atir i iye pe tye ki cwiny matek, pe tye ki kica; ento nino ki nino omedo bedo calo cal pa Kiristo, ka med i twero i twero. En ma kitye ka pobo maleng ki adwogi, bino bedo ma ogwoko kwo keken, kacel bino lubo yore pa Kiristo nyaka kare ma kica okato i dwong. Bedo atir ma ki miyo wa atir, kimoko wa kwede; bedo atir ma ki miyo wa bedo maleng, kimiyowa i iye wa. Ma mukwongo obedo twero wa me donyo i Polo; ma mukene obedo bedo ma rwate pi Polo. Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Yohana chapta 14, 15, 16, ki 17, dong dong tero lok ikom kit ma latici pa Yesu obedo kwede ka Kirisito oweyo gi me cito bot Wonne. En owaco ni obiro dok bino, kede onongo ngene maber (ento latici pe onongo ginenone) ni tem madwong ma tye piny me bino obino miyo cwiny piny madit matek. I chapta angwen magi, kiyaro maber ni Roho Maleng obedo “Comforter.” I Kabar me Ber pa Yohana, Roho Maleng kicoyo ne calo “Comforter” kare 4, ki i 1 Yohana kare 1; ento kany, lok man kiloko ne calo “advocate.” Lok man pe tye i kabedo mo mukene i Cik Manyen.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Cik Macon tye ki nyig lok me Leb Ebru ma kityeko loko ne woko calo ‘ngat me poyo cwiny’ i Ecclesiastes 4:1 ki i Lamentations 1:9 ki 1:16. Gin adek magi weng nyutu ni jo ma tero piny otero piny dano pa Lubanga, ki pe tye gi ngat me poyo cwiny me cwalo kony botgi i peko ki cobo cwiny ma gityeko bedo iye.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Keto nying pa Roho Maleng calo “Opoyo Cwiny” tye i weche ma Yesu owaco ka tye ka temo cweyo lami ne me bedo gi twero pi peko madwong ma tye i anyim, i cawa manok manok. I kite manen, okwanyo matek ni kadi ka pe obedo kwede gi, Roho Maleng obi tye me poyo cwinygi. I miyo nying pa Roho Maleng calo “Opoyo Cwiny”, Yesu oyaro kit tic ma “Opoyo Cwiny” obitimo.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Yesu owaco aduga aduga ikom ceto pa En ki dwogo pa En, omiyo gin en keken omako kabedo i wi dul, calo dite madwong me wac man.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yohana 14:2-4, 18, 19, 28, 16:5-7, 10, 28, 17:11-13 gin nyig coc ma nyuto malube ikom kare me kuro i nyig lok pa nyako apar. Kacel ki nyig coc magi ma con, tye nyig coc ma piny man ma ki coyocoyo me yaro kare me kuro, pien “Rwot pe dwogo coyo gin ma pe tye ki mung madit.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Cawa matidi, wun pe binen an; dok cawa matidi, wun binen an, pien abiwot bot Won. Ci latic pa en mogo owaco kwede gi keken ni, ‘Ngo en man ma owaco bot wa, “Cawa matidi, wun pe binen an; dok cawa matidi, wun binen an”; ki, “pien abiwot bot Won”?’ Omiyo gi owaco ni, ‘Ngo en man ma owaco “cawa matidi”? Pe wa ngeyo ngo ma en owaco.’ Kombedi Yesu onongeyo ni gi mitone penyo bot en, ci owaco bot gi ni, ‘Wun utye ka penyo kwede wun keken pi weche ma awaco ni, “Cawa matidi, wun pe binen an; dok cawa matidi, wun binen an”?’ Adier, adier, awaco bot wun ni, wubiyelo ki wubiloro; ento piny bimero; ki wubitye ki peko, ento peko pa wun bialoko bedo mor. Dako ka tye i yubu, tye ki peko, pien cawa pa en obino; ento ka dong oyubo nyathi, pe dong oparo peko mene, pien mor ni dano obako i piny. Ki kombedi, wun tye ki peko; ento abi neno wun dok cen, ci cwiny pa wun bimero, ki mor pa wun, dano pe bi kwanyo woko ki bot wun. Yohana 16:16-22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Pire keken, lok me coc 21 i pot buk 14 nyaka 17 gineno kare ma lacen onego gicuro dwogo pa Kirisito. Kare eno ocako ki tho pa Kirisito, kede omede nyaka obino dwogo ki i Ladit pa En. Kare ma gubedo gicuro dwogo pa En tyedo calo kare me kuro mot i parabul pa nyako 10 ma pe gicako cwe. Macalo kwede lok pa Luka ikom lacen pa Emaus, cwiny ma opiny pa lacar tyero calo, ki porofesi, acaki me kare me kuro mot ma lubo cwiny ma opiny ma acel.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

I i cok pa buk ma acaki me Baibul, wa nongo lok me yubu, kede wa ngeyo ngat adek me dul me i polo. I i cok pa buk ma agiki me Baibul, wa nongo ngat adek me dul me i polo. I chapta angwen ma wa timo wii iye, wa nongo ngat adek me dul me i polo. Kineno atir man weko wa ki twero me keto chapta angwen pa Joni i wi rek me poropheti me Genesis chapta acel vesi acel ma dok obedo i chapta aryo vesi adek, kede i wi Revelation chapta acel vesi acel dok i vesi apar acel.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

I lok man, Yesu owaco bot Toma ni ka dano oneno Yesu, dong oneno Ladit. Lok man bende nyutu ni Kirisito en ma okonyo jepwonyo ki bedo pa iye; ento ka oweko gi, obicwalo “makene” “Lakony.” Roho Maleng en Lakony, ento Kirisito bende obedo Lakony.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Ka un ongeno an, un ongeno Wonya bene; kombedi dong un ngene en, kede un neno en. Filipo owaco bot en ni, Rwot, nyutu wa Won, ci en obedo ma oromo wa. Yesu owaco bot en ni, Abedo ki in pi kare madit tutwal, ento pe igeno an, Filipo? En ma oneno an, oneno Won; ento ngo ma itye waco ni, Nyutu wa Won? Yohana 14:7-9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Thomas nyutu jo ma i Adventism ma gikano neno lamal pa rwom pa Adek pa Polo, kadi ka twero bedo ni gin okwano dok ki dok lamal ma cwako atir ada eno.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Abi penyo i Baba, ci obi mii wun lakony mukene, me obed ki wun pi kare weng; en aye Roho me adaa, ma piny pe twero nongo, pien pe neno ne, pe ngene ne; ento wun ngen ne; pien tye ka bedo ki wun, ci obi bedo i wun. Pe abi weko wun calo lata; abi bino botu. Pud kare matin, piny pe bi nena dok; ento wun bi nena; pien atye tyen, wun bene bi tye tyen. Yohana 14:16-19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Ka wa oneno Yesu, to wa oneno Tata. Yesu obedo “Comforter,” ento Roho Maleng obedo “Comforter ma moko mapat.” Ka wa oneno Yesu, to wa oneno Tata, kacel ki wa oneno “Comforter.” I Bibul, lok “Comforter” kitiyo kwede abicel; gin weng obedo i coc pa Apwostol Yohana. I ma abicel, lok en owiro ne “advocate.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Lutino me an matino, an acoyo jami man bot wun, pi pe utimo richo. Ento ka ngat mo otimo richo, wan tye ki lami i bot Wu, Yesu Kiristo ma kare. 1 Yohana 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Ka dano mo otimo bal, wan tye ki Lami kony, Yesu Kiristo ma pe tye ki bal. Lami kony obedo ngat ma kwayo i nying ngat ma otimo bal. Paulo nyutu ni tic pa Yesu obedo lami kony wa.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Ngat mane ma yubu woko? En Kristo ma otho; ento, en ma ocung doki, ma tye i tung lacam pa Lubanga, ma bene tye ka lamo wac pi wa. Roma 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Yesu en laloc pa ngat ma tye ki bal, ci man cwako iye ni en lakony ma kelo kica. I chapta eni, con Paulo otyeko nyutu ni Jwii Maleng bene okwayo pi wa.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Kare bene, Laro Maleng bene konyowa i balwa; pien pe wa ngeyo gin ma wa myero walamo kaka myero. Ento Laro Maleng keken lamo pi wa ki roro me cwiny ma pe romo waco. En ma nenyo i cwiny ngeyo ngo obedo paro me Laro Maleng, pien en lamo pi jo maleng’ marom ki dwaro pa Lubanga. Roma 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Yesu kede Roho Maleng gutye ki nying maromo: Lagonya Cwiny; pien obedo kamano, gi bende obedo jo me cwalo lok i nyim Lubanga pi wa. Jo adek me dul pa polo gin weng tye ki ranyisi i kabedo me buk me Yohana ma wa tye ka peno; i kare ma gicoko kacel gi lok me acela pa buk ma acela me Baibul, kede lok me acela pa buk ma agiki me Baibul, leny pi kit bedo-ki kede tic pa jo adek me Lubanga tyeko dwongo maber.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> Jami me lobo pe romo yaro Won. Won obedo opong weng pa Lubanga i ringo, kede pe ginongo ki wang dano ma twero tho. Wod obedo opong weng pa Lubanga ma otyeko yaro. Lok pa Lubanga tito ni en ‘cal malamal pa bedo pa iye.’ ‘Lubanga oher lobo mapol atata, kono omiyo Wodne ma onywale acel keken, me ngat mo ka mo ma geno iye pe obur, ento obed ki kwo ma pe otum.’ Kany kinyutu kit bedo pa Won.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> Lakony ma Kricito owaco ni obicwalo ka ocelo i polo, en Roho Maleng i opong weng pa Lubanga, ma tye ka nyutu teko pa kica pa Lubanga bot dano weng ma cwako Kricito ki geno i en calo Laloko pa gi kene. Tye ngat adek ma tye ngima i dul me polo. I nying tweero adek man—Wu, Wod, ki Roho Maleng—dano ma cwako Kricito ki yie matye ngima gibatis, ci tweero man gibed ka katic ki jogi ma winyo cik pa polo i temgi me bedo i ngima manyen i Kricito.

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> Ngat ma tye i richo myero timo ngo? – Geno Kristo. En me Kristo, pien ogudo ki remo pa Wod Lubanga. Ki i temo ki bal matek, Lakony ogolo dano woko ki cing pa richo. Ento anyim, ngo ma myero watim wek wagolo woko ki richo? – Geno Rwot Yesu Kristo macalo Lakony ma weko richo. En ma ngiyo richo pa en ki keto piny wii pa en, bino nongo kica pa weko richo. Yesu obedo Lakony ma weko richo, kede bene Wod ma onywal keken pa Lubanga ma pe tye ki agiki. Ngat maricho ma kityeko weko ne, ceto kuc kwede Lubanga kun Yesu Kristo, Lakony wa ma ogolo wa ki richo. Ka ogwoko yoo pa maleng, obedo labongo kica pa Lubanga. Kimiyo ne golo woko ma opong weng, mor ki kuc, kede rieko ma atir ma aa ki bot Lubanga.

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> Geno i remo me kwero bal pa Yesu Kristo obedo pim me kica. Kristo twero kwero woko bal weng. Geno ma otino i twero eno, ki cawa ka cawa, bi miyo dano ngec ma peya me yaro maber gin ma bi gwoko cwinya i cawa magi me agiki woko ki twec pa bal. Ki geno ki lamo, kun ngec pa Kristo, myero otic woko pi konyo woko pa kene.

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> Roho Maleng ngeyo ada, kede otere wa i ada weng. Lubanga omiyo Wu Ne ma onywongo acel keken, pi ni ngat mo keken ma geno iye pe obalo, ento obed ki ngima matwal. Kristo en Lakony pa lapo richo. Tho pa Kristo okonyo woko lapo richo. Man en geno wa keken. Ka wa weko wa keken weng woko, kede watimo kit maber pa Kristo, wabicenongo ngima matwal.

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> "'Ngat ma geno i Wod, tye ki Won bene.' En ma tye ki yie ma kare weng i Won ki i Wod, tye ki Roho bene. Roho Maleng obedo en ma opaco cwinye, ki pe matwal oweko adiera." Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Woko ki ler ma omede ikom tic-gi ki kit me bedo-gi pa jo me polo adek, nyutu pa jo me polo adek ma tye i lok man miyo adwogi ni pot buk angwen man myero rwate ki kwena ma kombedi tye ka kijuko woko ki Leone pa dul Yuda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Mineno ma tye i lok pa Disipulu pa Emmaus nyutu riko adek ma nyutu ni ketho me geno kacel ki kare me kuro ma odugu ikom msalaba, gin aye calo ketho me geno kacel ki kare me kuro ma odugu ikom ketho me geno macek. Tye mineno mukene ma moko ni lok me con ma ki nyutu i boko angwen pa Yohana nyutu kit me ketho me geno macek.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Agiki me lok me cweyo, ma obedo ada me acel ma kiwaco i Lok pa Lubanga, ogiko ki lok adek; ci lok acel acel gi cako ki acel ikom buk adek ma gicweyo nyig ‘ada’, kede gicako i dongol ma tye kakare. Lok me cweyo i Genesis cako ki lok, ‘I acaki’, ci ogiko ki lok adek, ‘Lubanga ocweyo kede otimo.’

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Coc ma acel pa lok adek meno, ka giketo kacel, gicweyo lok ‘Atir’. Lok me cweyo cako ki ‘Acaki’ ki giko ki lok ma kiloko calo coc ma mino calo Alfa ki Omega. Kede boti, i cok me acaki pa kitap me agiki me Bibul, kinyutu Yesu dok aryo ni en Alfa ki Omega, Acaki ki Agiko, Acel ki Agiki. Coc adek meno ma mino calo Alfa ki Omega gimiyo bene lami mapat ni lok ma i Kitap me Yohana myero kiketo kacel ki lok me lanenino ma i cako me Genesis, ki lok me lanenino ma i cako me Revelation. Lami man kineno iye i lok ma tito tic pa ‘Comforter’. Tic pa ‘Comforter’ en tic ma i yore adek ma gitito kwede coc adek pire kene pa Leb Kieburu. Ocim pa Alfa ki Omega miyo wa twero keto karatac angwen man i kit me ngec pa Kitap me Revelation pa Yesu Kiristo ma kiyabo ocim woko mapwod pe ogiko kare me temo.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Radi abiro giloko calo alama me yoo angwen ma tye keken (kare me cawa) ki kare adek ma tye keken, ma ocake ki alama me donyo piny pa malaika ma tye me miyo lobo can ki kitibwa pa en. Alama eno obedo kare me cawa. Alama me yoo ma aryo (kare me cawa) obedo ketho cwinya ma acel, ma okelo kare me kuro. Kare me kuro okelle bot alama me yoo ma adek (kare me cawa), ka adier oyabe woko, ma omiyo dul me woto ocake. Dul me woto eno otyeko i alama me yoo ma angwen (kare me cawa) ma kiloko calo bura. Alama angwen magi ki kare adek magi, acel acel, giloko calo radi, me keto woko radi abiro. Gibedo bende calo yub me angwen ki adek.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

I coc ma con wa onyuto ni ngec pa joma oacaki ikom kanisa abiriyo, mihuri abiriyo ki tarumbeta abiriyo, tye ka yie rwom me ‘angwen ki adek.’ Kanisa angwen me acaki, mihuri angwen me acaki, ki tarumbeta angwen me acaki, mapat kwede ma adek me agiki. Ngurumo abiriyo ginyutu alama me yo angwen, ento i but alama me yo angwen meno tye kare adek. Rwom me ‘angwen ki adek’ ma i Kitabu me Nyute kiketo piny i wi shahidi adek (kanisa, mihuri ki tarumbeta), ki shahidi meno gicoyo ni rwom me ‘angwen ki adek’ ma i ngurumo abiriyo me Kitabu me Nyute obedo adier.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Ento i rek me histori ma kityeko nyutu ki kec abicel aryo, obedo tye rek me poropeci mapat mo ma ocobo, ma tye ki lacan me kare adek ma pat ki cal ma kityeko nyutu calo kec abicel aryo. Erwate ni, ka wa poyo kube me poropeci pa kec abicel aryo ki histori ma ocobo ma kombedi kityeko yawi woko, wa nongo ni kec abicel aryo nyutu lacan me kare angwen, ki histori ma ocobo nyutu lacan me kare adek. Macalo kit pa kanisa, cing, turumpet ki kec, histori ma ocobo nyutu lacan me kare adek ma kube ki lacan me kare angwen pa kec abicel aryo. Histori ma ocobo bene tye ki rwome me adek ki angwen.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

I lok pa kit ma otime ma kigwoko i kume, ma kiketo iye i rayo abiro, tye lakit me yoo adek ma tye keken keken, ki gin acel acel obedo ‘kar me kare’; ki ma me acel ki ma macok coki ikom lakit adek magi nyutu balo cwiny. Tye ‘lim me kare’ ma keken i tung me lakit me yoo ma me acel ki ma me aryo, ki ‘lim me kare’ ma keken bende i tung me ‘kar me kare’ ma me aryo ki ma me adek. Lok "disappointment" ocako ki tam me ‘appointment ma orem’, ki i pungu ne keto dwong i ‘kar me kare’. Otum me odii bende obedo kar me kare ma atir. Lok pa kit ma otime ma kigwoko i kume kinyutu ki ‘kar me kare’ adek, ma kwede ‘lim me kare’ aryo i tung gi: ‘kare me dogo’ ki ‘iringo me dwe me abiro’.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Alama me yoo me acel i lok me mukwongo ma kicobo nyutu keto cwinya piny, ki alama me yoo me agiki bene nyutu keto cwinya piny. Omio, ki i keto cwinya piny me acel dok i keto cwinya piny me agiki, tye rek me poro ma kicobo ma tye ki tuke adek macalo yore me dwoko weng. Bene tye ki alama me Alpha ki Omega, pien tar adek ma gicwalo ‘truth’ rwate ki alama me yoo adek ma cako ki giko ki keto cwinya piny. Lok me mukwongo ma kicobo i limo abicel, en adiera ma Simba pa dul me Juda tye kombedi ka golo lacoc.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Lok ma i Buk Yohana ma watye ka paro iye, kicako i chapta ma con ki Piri ma agiki, me tetone ni lok me kwena ma tye i chapta angwen man myero ki cam. Chapta angwen man gigiko ki wot bot Gethsemane. Poko me gin tye ka timore i wotore ki pa camo nyaka ka tem me lacer ocako. I kit pa nabi, kabedo me chapta angwen eni kiteto ni lok me agiki ma myero ki cam mapwod pe Jajimenti ocako. Lok ma kelo i giko pa Jajimenti en aye lok ma ki yabo i Buk me Apokarip, mapwod pe Jajimenti ogik.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Latic pa Yesu ki Yesu kene tye i kare acel me mukato pa porofeti, kama gitye ka kobo ngec ikom kare me kuro. I mukato pa jo Millerite, Rwot okwanyo lwete woko me okelo ngiyo ikom lok me “Midnight Cry”; ento ngiyo ma okelo lok pa Samuel Snow bende owaco gi ni gitye i kare me kuro pa bikira apar. Otino keken latic pa Yesu gicamo Keca ma Agiki, ka gitye ka paro lok ma ocwalo gi, Kristo opwonyo ikom kare me kuro i pot buk angwen pa Jaani.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Ngec pa Samuel Snow twero goyo i coc calo yore me coci mapol, ma gimedo cweko ngec me agiki ma ginyutu calo kwena me ‘Midnight Cry’. Ka kwena ne tye ka medo cweko, bene onongo ocwalo kwena ne i camp meetings mapol. Yore me coci ma onongo ocako kelo bot camp meetings, me agiki okelone bot camp meeting pa Exeter, ma onongo odong nino abicel. I yore me poropesi, kwena me ‘Midnight Cry’ medo cweko anyim anyim i kare. Chapta angwen i John tye i lok me con me poropesi, kama kwena tye ka medo cweko.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

I chapta angwen pa Yohana, watye kwede tic pa Roho Maleng ma kigamo ni tye calo kite adek: goyo cwiny pi richo, bedo kakare, ki keca. Kit adek magi bene gin alama me yo adek me lok me con ma kicwako piny i limo abiro.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Ento an awaco bot wunu lok ma atir; obedo maber pi wunu ni an awot; pien ka an pe awot, Lakony pe bino bot wunu; ento ka an awot, abi cwalo en bot wunu. Ka en obino, obicono piny ikom richo, ki ikom bedo atir, ki ikom bura: Ikome me richo, pien pe gi yie i an; Ikome me bedo atir, pien an awot bot Ladit-na, ka wunu pe gunena dok; Ikome me bura, pien rwot me piny man dong kigum ne. An dong abedo ki lok mapol me awaco bot wunu, ento kombedi pe mutwero cwako gi. Ento ka en, Laco me Atir, obino, bino tel wunu i atir weng: pien pe obi waco lok pa en keken; ento gin weng ma obiwinyo, en aye biwaco; kadi obinyuto wunu gin ma obino. Obipako an; pien obikawo ki gin pa an, kadi obinyuto ne bot wunu. Yohana 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

I lok pa jo Millerite, Yesu pe odwogo me timo agiki pa kare me kuro i yaro me otum. Okwanyo lwete, kacel oogo piny onyo ocwalo Lamo Maleng'. Lamo Maleng', ma ki nyutu calo Lacoyo, obino me yweyo poto me cwiny. Obino me miyo coyo bot jo ma ki yero, ento gi obedo tutugore i wii pi poto me cwiny ma bino ki lok me nyutu con ma pe otime.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Wan onongo wanyutu ni Aposto Yohana, Ezekieli ki Yeremia, gin weng kiyaro ni gi tye ka camo buk matin ma matam calo asali i cwe. Tye lapok ma kigeno i iye me laloc adek jene, ma karacel gi bolo neno.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Ki tic kwede Ezekiel me nyutu jo ma ocamo buk matidi, kede ki miyo gi lok me cato bot kerek pa Lubanga ma ocwero woko i adwogi. Ezekiel nyutu ni buk ma gicamo en aye ma yaro tic ma dong myero gitim. En nyutu lok ma kigimiyo bot jo Lubanga ma oyero con. Lok pa en aye ma kobo jo Lubanga ma oyero con i dang ma kiketo pi yubu i mac. I poth angwen pa Joni, Yesu nyutu miti me tic pa Ezekiel.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Par lok ma awaco botu, “Lacoo pe maloyo rwotne.” Ka gi orwenyo an, gin bi orwenyo botu bene; ka gi ogwoko lok pa an, gin bi gwoko lok pa wun bene. Ento gin ducu man gin bitimo botu pi nying an, pien pe gi ngeyo en ma ocwalo an. Ka pe abi bino ka awaco botgi, pe gubedo ki lam; ento dong pe gitye ki gudo pi lamgi. En ma oyaro an, oyaro bene Wona. Ka pe abito i tunggi tic ma ngat mukene pe otimo, pe gubedo ki lam; ento dong gi oneno ki oyaro, an ki Wona. Ento man otime, wek lok ma kiketo i cikgi obed opong, “Giyaro an labongo adwogi.” Ento ka Lakony bino, ma abicwalo botu ki bot Wona, en aye Roho me adiera, ma oa ki bot Wona, en bi nyutu ikom an. Yohana 15:20-26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Tic pa Ezekiel, ma ocake ka ocamo buk, tye lanyut me miyo lok ma gibikwero; entono, kwero meno obedo lanyut ni gikwero Lubanga, kede ni gityeko opongo kop pa kare me temo pa gi.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> En owaco bot an ni, Wod dano, acwalo in bot nyithinda pa Isirayel; gin jo ma gicobo, ma gicobone bot an: gi ki kwaro gi ogoyo cik i bot an nyaka kombedi. Pien gin lutino ma wange matek ki cwinya matek. Acwalo in botgi; ibi waco botgi ni, Ma Rwot Lubanga owaco ni. Ki gi, ka gibiwiny, onyo ka gibicobo, (pien gin aye ot me cobo,) dok gibin ngeyo ni lanabi obedo i tunggi. Ezekiel 2:3-5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Tic pa Ezekiel obedo calo lakit i kom jo pa kwac ma con, macalo ma Kristo obedo i kom Yahudi ma tye kimedo lok; ka meno, lok pa Ezekiel obedo ranyisi ma agiki, ma yubo jo pa kwac ma con calo yayo i lupur, ma kiketo gi pi mac me balo.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> Ci aneno malaika ma adek. Malaika ma rwate kwede an owaco ni, “Tic pa iye obedo ma me nyworo. Cik me tic pa iye obedo ma pire tek. En aye malaika ma obino yero ngano ki bot cok me ngano, ki me keto cing, onyo me cobo, ngano pi dogola me polo. Gin eni myero omako cwiny weng woko, ki ngeye weng woko.” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Tic ma kityeko yaro kwede camo buk matidi cako kacen ka malaika ma tek madwong oboro piny ki buk matidi i lwete. I lok me con pa malaika me acel ma otime i 11 August, 1840, ki i lok me con pa malaika me adek ma otime i 11 September, 2001. Dwe magi aryo tito ni ki tyeko porofesi ma ki kube kwede Islam me peko me aryo onyo Islam me peko me adek, kacel ki yoregi. Man keken obedo pingo Aisaia i bal me 22, ka tye ka coyo peko i kure me neno pi jo Filadelfia ki jo Laodikia, nyutu ni jo Laodikia—ma ne gin dano ma ki yero i Protestantism i 1840, ki i Adventism ma ne gin dano ma ki yero i 2001—“kibindogi ki jomiyotong.” Jomiyotong i porofesi me Bibilia obedo Islam, ki ka neno me Islam otyeko i 1840 ki i 2001, jo ma ki yero con oyabo porofesi me Islam ma gi nyuto ne jo ma Ezekiel tito gi. Kede kacene gi kibindogi calo tares. Tic pa Ezekiel obedo me kwanyo woko “dogo” ma ocobo “richogi,” ma Yesu tito ne calo “chuki bot Lubanga.”

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Porofesi pa Dogola pa Neno. Ango ma omiyo in kombedi, ni in dong inyolo i wi ot weng? In, paco ma opong ki yubu, paco ma obale, paco ma opong ki kica: jogi pa in ma ogiko pe giko ki tong, pe giotho i lweny. Rwodi pa in weng giwoto doko acel; kiketo gi i lakam ki jomakwer: jogi weng ma kineno iye, gikete weng i lakam; gin ma giwoto ki macok coki. Aisaia 22:1-3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Lubanga obedo ki otino [Ishmael]; kede odongo, obedo i pur, kede odoko latutu me obiya. Genesis 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yeremia obedo cal pa jo ma ochiemo buk, ka Malaika madwong ocoro i piny me miyo piny lier ki dwong pa iye, ento gi oyudo peko me cwinya nikech manyiso mabiro me higa 1843 ma opoto. Yeremia tamo ki wang poropheti ka obedo ni Lubanga nowaco mos. Lok man okobo Yeremia ki Habakuku aryo.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Abi cung ikom gwoko na, abicani itung bur, abinyutu neno ngo ma obiwaco an, ki ngo ma abidwoko ka gicweyo an. Rwot odwoko an, owaco ni, I coyo lok me neno, ki itero pire keken i tabul, pi ngat ma kwano ne obed ringo. Pien neno tye pi cawa ma kicono, ento i agiki obiwaco, pe bi bwola: kadi obilele, ikur ki ne; pien obi bino atir, pe obi lele. Nen, cwinya pa ngat ma ogoro wi pe obedo ma kare iye: ento ngat ma kare bi bedo ki yie pa iye. Habakkuk 2:1-4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yohana kityeko tiyo kwede me nyutu cal pa jo ma gityeko rwate mit ki dwoko piny cwinya ma pire tek, ka nyutu lok pa con weng ma cako ki dwe me August 11, 1840 oko i dwe me October 22, 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> An acito bot malaika, aciwaco bot en ni, “Mii an buk matino.” En owaco bot an ni, “Kwany ne, kede icham woko; obi miyo tumbo me in obed marac, ento i wangi obedo mit calo asali.” An okwanyo buk matino ki lwete me malaika, acam woko; obedo i wangi an mit calo asali; en kacel ka apong ame acamo, tumbo me an obedo marac. Revelation 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Ezekiel nyutu tic me waco lok me lanen ma tyeko gengo jo ma kiyero con, tic ma ocako ka Lacar obino piny i August 11, 1840, ki i September 11, 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Ento in, Wod dano, winye lok ma an awaco bot in; pe i-bed ogengo calo ot ma ogengo: yab dho ni, cam man ma an ami in. Ka anyeno, nen, tyen ocwalo ir an; ki iye tye pepa ma ocol; en oyabo bot an; kicoyo iye i iye kacel ki i woko: ki iye kicoyo iye yuak, ki lyel, ki peko. Kadi dong owaco bot an, Wod dano, cam gin ma inongo; cam pepa ma ocol man, ka ce iwaco bot ot pa Isirayeli. Ento anyab dho na, omii an acam pepa ma ocol meno. En owaco bot an, Wod dano, mi ich ni cam, ki pong iye ni ki pepa ma ocol man ma an ami in. Ento acam ne; en obedo i dho na calo asali pi mit. Ezekieli 2:8-3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Jeremia nyutu lok me gin matime ki nino 11 me dwe August, 1840 nyaka kare ma pud pe cente i Wuuyo me i tung otum.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Gineno lok mamegi, an acamo gin; ki lok mamegi obedo bot an yot ki yweyo cwiny na, pien gicoyo an ki nying mamegi, Aii Rwot Lubanga, Rwot pa dul lweny. Pe abedo i dub pa jo yeko, pe anyayo; abedo keken pien lwete i an, pien i opongo an ki coyo cwiny. Pingo peko na odong pe giko, ki rwate na pe twero lego, ma pe mito lego? Ibedo itye bot an weng calo jalok, ki calo pi ma giko? Ento Lubanga owaco calo eni: Ka idwogo, abidwogo in, in ibed anyim an; ka itero woko gima ber ki kom gima pe ber, in obed calo dwo na; bed gi dwogo bot in, ento in pe idwogo botgi. An abimiyo in i tung jogi ogweng me shaba ma kigwoko maber; gibiro lwenyo bot in, ento pe ginyalo loyo in, pien an atye ki in me waro in ki me cobo in woko, owaco Rwot. An abicobo in woko ki lwete pa jo marac, abi waro in woko ki lwete pa jo mager. Yeremia 15:16-21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Yeremia nyutu kit me wot wa ma kombedi ki kwena wa. Kwena ma kombedi obedo kwena me "Midnight Cry", ma tye ka yubo katic katic, i cawa ma jo pa Lubanga, ma Yeremia nyutu-gi, gityeko "opongo" ki "kec", kun gi paro ni "peko gi" "obi" "ma pe ogiko" ki "ju gi" "ma pe romo yik"—"ju" ma pe obino yik pi kare mo keken. Gi gikwanyo woko ki "dul pa jo-yeko." Pe dong gi "omor" calo i acakki ka gichamo buk, ki obedo "mor pa cwinya gi."

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Ento tye pito pi jo ma tye i kit man. “Ka in idwogo” ki bene “ka igolo woko gin ma wel loyo ki i kom gik ma rac,” ci Lubanga obi dwogo botgi. I Leb Ebru, “abi kelo in dok” ma tye i lok en tito ni, Lubanga obi dwogo botgi, ka gidwogo bot En.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Omiyo, keturu piny bot Lubanga. Genguru Satan, to obiro oro ki butu. Bii bot Lubanga, to en bende obiro bi botu. Kweruru lwetu, un jo peko; pwodhuru cwinuyu, un jo cwinyo aryo. Beduru i peko, ki cieru, ki loru; wek riso me wun odwoko obed gedo, ki mor me wun odok chandruok. Pinyru uru i wang Rwot, to en obiro ywayo wun malo. Yakobo 4:7-10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Ka gibedo but Lubanga, En bende obedo butgi. Ka gubedo timo gin man, ci gubedo “bedo i anyim” Rwot, kede gubedo “leb” pa Lubanga. Mede piny, opwonyo Jeremiya (wa) ni obidoko jogi “oluc me barasi ma kikaro maber” i kom “jomarac”; ci lacen “gi ma ror matek” bibiro kelo lweny bot joma orwate ki Jeremiya. “Jomarac” obedo rwate pa Daniel me “nyiri ma pe gityeko bedo ki dic ma pe gi ngec” pa Matayo. “Gi ma ror matek” orwate ki lunyodo mar adek pa Babilon manyen i kare me bal pa cik me Sande.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Lwaki pa lalar adek weng giloko lok bot rek acel keken, ento giloko lok bot kit adek mapatpat me rek acel man. Yeremia tye kalare jo ma kare matidi keken giroto balo cwiny me acel, ento pud pe gityeko gamo i Cim me Yore pa Kwac me Odii. En aye kabedo ma wa tye kany piny ki dwe 18 me July 2020. Lapeny obedo ka wa bi dwogo onyo pe. Ka wa dwogo, wa bi "waco" i kom Rwot ka acel keken ma Dul me Amerika "bi waco" calo lacere madit.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Lok me mukato ma Yeremia tye ka nyuto en aye lok me mukato wa ma kombedi; kacel ki mano, en aye lok me mukato ma kigoyo calo alama me yoo adek ma kicobo i iye koc me polo abicel. En bene lok me mukato ma butu i Yohana kiketo iye ki cal me lok me lajok, pien piri pa chapta angwen i Yohana en tic pa Jwii Maleng me yiko cwiny pa Yeremia, ma tye ka penyo ka en ogeno lok ma pe adwogi, kede ka lok ma onwongo itio mamit tutwal obedo atir pi ma opoto.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Kono Jeremiya nyutu kit ma otime ki ceng 11 me September, 2001 okato i ceng 18 me July, 2020, ka kare me kuro ocako, ma ki nyutu kwede cing adek ki abar ma calo nyutu anyim kuno. Ka awaco “ma calo nyutu,” pe atye amiwo ter me cawa. Atye awaco ni ceng 18 me July, 2020 obedo kare ma lami aryo—ma aye Bibil ki Lamo me Porofesi—gin ogike, kede ringgi ma otho owece i yoo pi cing adek ki abar, i Apeny apar acel.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> An abimiyo twero bot jo me dwoko lok na aryo; gibiporofesi pi cawa alufu acel, mia aryo ki pier adek, ka giketo libo i ringgi. Gin yoge me zaituni aryo, ki loka me mac aryo ma tye ka can i wang’ Lubanga pa piny. Ki ka ngat mo mito goyo peko botgi, mac obino ki i dhoggi omiego lamonygi; ki ka ngat mo mito goyo peko botgi, myero okwany woko i kit man. Gin tye ki twero me cego polo, pi koth pe obut i cawa me porofesi gi; ki tye ki twero i pii me loko gi bedo rem; ki me balo piny ki kop weng, dong ka ka gi mito. Ki ka gityeko dwoko lokgi, libic ma obino ki i bur ma pe tye agiki obiweyo lweny botgi, biconegi, biokwanyogi kwo. Ringgi ma otho bibed i yoo pa pango madit, ma i kit pa cwinya ki lore ki nying Sodom ki Egypt, ka bene ka Rwot wa okobo i misalaba. Ki jo pa dano, ki dul pa jo, ki dho, ki pinye, bineno ringgi ma otho pi cawa adek ki aboro; ki pe giyeki me keto ringgi ma otho i kabur. Ki gi ma bedo i piny bibed gi cwinya maber i komgi, ki bimeyo, ki bicwalo jami me kica mo i bot mo; pien porofeta aryo man gigoyo peko bot gi ma bedo i piny. Apokulipi 11:3-10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Yubu ma kinyuto ki kit Yeremia obedo i nyuma me poko cwinya, ento anyim me Dwono me Oturo. Myero Yeremia odwogo anyim, mapwod pe onongo romo bedo dwon pa lok me Dwono me Oturo. Man en aye kit wa kombedi. Bende en aye kit me kare pa dyere angwen me Jon ma wan tye ka poyo lok iye, kede en aye lok pa kare ma ki yaro ne ki lok pa kare ma kicoko i wang Seven Thunders.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Ka waparo ler ma kube ki “Comforter” i chapta angwen ma Yohana owaco ikome, wan nongo evidensi mapol me yaro ni lok en ikom July 18, 2020, peko me cwiny ki cawa me kuro, kwena me kwaco i otum me odii ma kityeko yabo, ki pito ma bino pa cik me Sande. Chapta magi tye ka keto i kom kit me porofetik pa lok me mukato ma kiweyo i woko.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Ka wabed calo tung pa Lubanga i peko ma bino cok coki, tic wa kombedi en me 'kwanyo gine maber woko ki bot gine marac,' onyo calo James otera tic acel acel, wa myero 'yubu lweteu, inu jo ma timo richo; ki yer cwinyeu, inu jo ma wii aryo. Beduru i peko, ywakuru, ki loruru: myero reyo megi odwok obed ywak, ki mor megi odwok obed tek. Punduru i wang Rwot, en obi keto inu malo' calo alama i kare ma cok coki.

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

> Kadong obiyeto lam pi jo piny, obicoko jo Isirayel ma kikobo woko, kadong obicoko kacel jo Yuda ma gipopoko ki tung’ angwen me piny. Yesaya 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Wa bi tyeko tamo wa ikom chapta angwen man i coc ma bino anyim.

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