Article

# What is Truth? - Number One

Adier obedo ngo? - Namba Acel

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Kit me Adiera: Nyutu, cok coki me lok me lanabi, ki Alfa ki Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Mapwod pe wa med kom ‘ngo ma adier’, wa neno ni wa ocako pwonyo man ki lok adek ma acakke i chapta acel me Revelation, ci dok wa medo coc ikom Elija. Gin mo mapatpat me dwaro pa pwonyo magi obedo ni: me nyutu tiyo pa United States me Amerika i porofeci; me yweo lok pa Nyutu pa Yesu Kriisto; me ngoogo tiyo pa lanabi calo kica pa jogi pa Lubanga; ki me paro lok ma tye eyo ni Yesu en Alfa. Wa nyutu ni lok adek ma acakke i Revelation rwate ki lok ma agiki pa Revelation; ci i acaki ki i agiki, Yesu nyutu kene ni en Alfa ki Omega, acaki ki agiki, acel ki agiki.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Wan wamoko lok ma macok-cok ikom Elija i kwano ma aryo me nyutu ni nyig coc me acaki me Baibul rwate ki nyig coc me agiki me Testamen macon kede me Testamen manyen; kede dok ni nyig coc me acaki me Testamen manyen bende rwate ki acaki onyo agiki, i kit mo keken ma imito neno Baibul, bedo ka itamo ne calo buk acel weng onyo calo Testamen aryo.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Gin mukene ma watye ka temo yabo, obedo ngec ni Lubanga otimo piny piny me nyutu kit pa Lubanga i kare weng pa gin matime. Pien man, wacoyo ni i yoo me gin me kica i Baibul, ka kare ocako mede, Lubanga, piny piny, onongo onyutu mapol-pol pa kit pa iye ki lacim me nyingne mapol-pwol. Lubanga ma obedo ki Teko Weng owaco bot Abraham, ki Lubanga acel acel en owaco bot Moses, ento otito Moses ni, ki cawa man con, nyingne myero ongene calo Jehovah. En mukato, ka Kristo obino, onongo oyaro iye ki nying ma pe onongo ngene i Kitap Mapol, ka woko ki loka acel me nyingno ma ngat me Babulon owaco i chapta adek me Daniel. Pe keken Yesu onyutu ni en Wod ma ocweyo keken pa Lacoo, ento bene, i gin me kica man, onyutu iye keken ni en Wod Dano. Lubanga bene omiyo Adventism me Millerite nying ka odonyo i kica kwede i cako pa Adventism.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> I cawa man, ka wacung atata ki agiki, wa bin bedo macalo piny i kit ma watiyo kwede, ni jo bin yenyo pe gibinongo jo ma Lubanga oketo gi nying? Ngat mo bin cato kit wa ma peke calo jo ma Lubanga oyerowa, pi ber maromo mo keken ma piny romo miyo? Pac pa jo ma gonyo cik pa Lubanga obin neno calo ber madwong? Jo ma Rwot oketo gi nying ni gi jo pa en, bin paro ni tye teko mo ma loyo An Atye madwong? Wabin temo yweyo woko kite me yie ma omiyo wa obedo Jo Seventh-day Adventist? Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Nying ma ki miyo Seventh-day Adventists, Rwot keken omiyogi, ki Sister White dok dok nywongo Adventists calo jo pa Lubanga ma omiyo nyinggi. Lok “denominated” nyutu ni bedo kimiyo nying. Kanisa aryo keken ma Sister White nyutu ni gin jo pa Lubanga ma omiyo nyinggi, gin obedo Israel me con ki Israel me kare man.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Kamano, ka wamedo anyim i pwony wa ikom Buk me Neno, atye ka yaro ni “nying manyen” ma kinyutu bot jo Philadelphia, ma bene kityeko nyuto gi calo 144,000, obedo pat madwong me mung me porofesi ma kiweyo cobo ne kare matidi mapud pe kare me temo otug.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ngat ma ogoyo, abi miyo en obed yang me ot i ot pa Lubanga pa an, kede pe dong obi aa oko; kede abi cono i iye nying pa Lubanga pa an, kede nying pa poto pa Lubanga pa an, ma en Jerusalem Manyen, ma obino aa ki polo ki bot Lubanga pa an; kede abi cono i iye nying pa an manyen. Ngat ma tye ki wii, winy gin ma Lamo owaco bot kanisa. Revelation 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Ngec me ciko ma agiki obedo ngec me Pinyero pa Yesu Kiristo, ci obedo pinyero pa kit pa Yesu.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> "Gin ma tye ka kuro bino pa lami nyako myero gi waci bot jo, ‘Nen Lubanga mamegi.’ Tung lere me kica ma agiki, waci me kica ma agiki ma myero miye bot piny, obedo nyutu kit me hera pa Lubanga. Nyithindo pa Lubanga myero gi nyutu dwong pa Lubanga. I bedo-gi keken ki kit pa gi, myero gi nyutu gin ma kica pa Lubanga otimo pi gi." Christ's Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Wan tye ki jami mapol tutwal me med i coc ikom Yesu ma En Lok, ento kombedi wabicako lok ‘Atir’. Ngec ikom ‘Atir’, kacel ki lok ‘Atir’, kacel ki cal me coc ma kitiyo kwede me yubo ‘lok ma atir’, obedo ngec ikom kien pa Kiristo.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Ci Pilato owaco bot en ni, ‘In itye rwot?’ Yesu odwoko ni, ‘In iwaco ni an aye rwot. Pi mano onywake an, ki pi mano abino i piny, wek anyutu ada. Dano ducu ma tye ki ada winyo dwon na.’ Pilato owaco bot en ni, ‘Ada obedo ngo?’ Ci ka otyeko owaco mano, dok oaa bot jo Yahudi, owaco botgi ni, ‘Pe anongo bal mo keken i iye.’ Yohana 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Lok me Leb Giriki ma kityeko loko ne dwoko “truth” i rek man, kigamo ne ki i lok me Leb Heberu, ma bene obedo tar, ki bende obedo namba. Tar mokwongo i “alphabet” me Leb Heberu en “aleph.” Atir, tar me acaki aryo i “alphabet” me Leb Heberu en “aleph” ki “beth,” ki gi kiconyo maber ki tar me acaki aryo i Leb Giriki, ma en “alpha” ki “beta.” Ka gi bedo kacel, gi doko tyen me lok “alphabet.” Eka lok “alpha” (ki i tar me Leb Heberu “aleph”) kitiyo kwede calo tar, calo lok, calo namba, ki bene calo acel i nying mapol pa Yesu.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Ka Pilato openyo lapeny, “Ngo obedo adiera?” Yesu dong owaco botone ni obino i lobo, ki bene onywol, pi me nyuto “adiera.” Omedo waco ni, “ngat weng ma obedo pa adiera winyo” dwone.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ngat ma kwano tye ki kica, ki jo ma winyo leb me poropheci man, ki gi gwoko jami ma ondik i iye; pien kare tye macok coki. Revelation 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

ADA: G225 - Ki bot G227; ada: - ada, X kom ada, ada, ada matir. G227 - Ki bot G1 (macalo nyig 'pe') ki G2990; ada (macalo pe goro): - ada, kom ada, ada. G1; Α. Ma oaa ki Leb Heberu; cuk me acel i alfabet: i kite me 'calo' keken (ki kit ma kitiyo kwede calo namba) ma acel. Alfa.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Yesu owaco bot iye ni, An aye yo, adwogi ki ngima: dano mo pe obino bot Wuoro, ka pe ki tung an. Yohana 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Ka Yesu owaco ni, “An aye… ada.” En tye ka waco ni en obedo coc, namba, ki lok; pien coc “Alfa,” lok “Alfa,” ki namba “Alfa” gin weng “ada.” I buk Daniel, Khristo onyuto kene calo Lapim ma ber tutwal, ma obedo yaro pa leb Ebru “Palmoni,” ma kiloko calo “ngat maler acel ma nowaco,” i Daniel 8.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

‘Ngat maleng acel’ ma oromo i rek namba apar adek, en aye ‘Palmoni’—Lami me pim ma maleng-ber, onyo Lami me pim gin i mung. Lok aryo magi obedo kabedo ma kicweyo piny iye lok me nabi me higa 2300, kacel ki lok me nabi aryo me higa 2520. Higa 2300 otye ikom ‘Santuwari,’ ento lok me nabi aryo me higa 2520 otye ikom ‘Lwak,’ pien Santuwari ki Lwak gubed kigoyogi i ceke piny ki Rome. Lok me nabi me higa 2520 nyutu goyo i ceke piny me Santuwari pa Lubanga ki jo pa Lubanga. Lok me nabi adek ma tek tutwal, ma gicubo kacel, ma ki keto iye cawa, i kabedo keken i Bibul ma Yesu oyaro kene calo Lami me pim gin i mung ma maleng-ber. Pe obedo keken ni oyero lok aryo magi me oyaro kene calo Rwot me cawa; ento lok aryo ma oyaro kene iye nyutu cawa ma obino donyo i ber kwede Israel me cwinya me kare pa kombedi, ki lok aryo magi bene obedo rwom ki tong madwong me i tung acaki pa Adiventisim.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Lok pa Lubanga ma loyo lok mapatpat weng, ma obedo kacel kit ma oketo i piny kede apok me iye i yie me Advent, en obedo waco ni, ‘Nyo i nino alufu ariyo ki mia adek; eka Ka Maleng biyiweyo.’ [Daniel 8:14.] The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

I kare me agiki, i 1798, buk me Daniyel oyab lacim ne, ki kwena me malaika ma acel obino i mukato, ma oketo alama i medo pa ngec me poropheti ma otime i kare me dul pa Millerite, ma en obedo cako pa Adventismo me Nino Abicel. Ka buk me Daniyel oyab lacim ne bot jo Millerite, kwena ma obino ki Palmoni—kwena me cawa—onege. Lok pa Lubanga pe obalo matwal, ki con con oyaro agiki kwede cako. Kamano, i agiki pa Adventismo obedo adiga yubo pa kit pa En, macalo ma ne obedo i mukato pa jo Millerite. Gin man otur i cako ki agiki pa Adventismo; ento bene otur i kamako ma kigolo waco ikom buk me Daniyel ki buk me Yubu. Daniyel ki Yubu ginyuto buk acel, ki i nyutone, gitye calo lami-waco aryo; acel obedo Daniyel, ki agiki obedo Yubu.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> Buk pa Daniel ki pa Nyutu gin acel. Acel obedo lok pa janabi, moro obedo nyutu; acel buk ma kikoyo maber, moro buk ma kiyabo. Seventh-day Adventist Bible Commentary, volumu 7, pot 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daniel ki Revelation gin kitap aryo ma en kitap acel, macalo Bibilia obedo kitap acel ma gicweyo ne i Cik ma Dura ki Cik Manyen, onyo cako ki agiki. I buk me Revelation apar acel, joneno aryo ma ginyiso macalo Mose ki Elija, gin Cik ma Dura ki Cik Manyen.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> I kom jonyutu aryo nabi owaco dok bene ni: “Gin en yadi aryo me olivu, ki tel me lapia aryo ma tye i wang Lubanga pa piny.” “Lok ni,” lami Zabura owaco, “obedo lapia bot cing na, ki ler bot yore na.” Revelation 11:4; Zabura 119:105. Jonyutu aryo gin coc pa Testament Macon ki pa Testament Manyen. The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniel ki John obedo jo ma cwalo cwak aryo; kityeko lego gi weng, kityeko mako gi i ocwiny weng, kityeko miyi gi rek acel keken me gin mukato me lok pa laloc me cano, kityeko cwalo cal pa jo 144,000, kibedo tye enyim golo woko pa Jerusalem, kede bene gin cal pa tho ki dwogo ki tho (John ii mo ma tye ka yub, ki Daniel ii ot pa lejon).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniel nyiso ni tye nyiso ma peke me kica pa Kiristo, kede otimo ne i nyig lok aryo ma Roho Maleng waco ni gin “cungu ma iye kacel ki twolo piny” pa Kanisa me Seventh-day Adventist. Nyig lok aryo meno ne obedo “kidi me agiki”—kidi ma agiki ma kiceto i twolo ma kinyiso calo tice pa William Miller. Kidi me agiki eno okelo keken ngec me Kac pa Lamo ma i Polo, Cik pa Lubanga, Sabata, kwero me temo, kacel ki malaika adek me Buk me Nyuto apar angwen. Daniel obedo acaki pa buk, Yohana obedo agiki pa buk.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Coc pa Yohana bityeko yaro nyutu me kit pa Kristo i agiki pa Adventism. I caki pa Israel me kombedi, En onyueto pire keken calo Lami-kwano Namba ma lamal, Lacoo me gin weng me namba; ki i agiki pa Israel me kombedi En tye ka onyueto pire keken calo Lami-leb ma lamal. En aye Lacoo me gin weng ma rwate ki leb—obedo kit me tero leb, obedo cik me leb, obedo lok, kadi bene nyig coc me alfabet. En ocweyo kube ma tic kwede lok, ma kiyiko ki cik me leb, kadi obedo coc onyo piyo dwon, ma gicoyo ki alfabet ma ocweyo keken ki tam pa En; ki maloyo weng—En aye Lok. Ki Lok en, En dwoko jo Laodikiya ma pe neno, ma pe kityeko tero, obed jo Filadelfia ma kityeko miyo gi bedo maleng.

> 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.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Lok ma gitero calo "sanctify" nyutu ni miyo maleng. Jo 144,000 gibibedo maleng, ki gibityeko nongo kit pa kica man ki "ada," onyo itwero waco ni ki "lok ne," pien Yesu en Lok, ki En en ada.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> I kare me acaki, Lok onongo tye; ki Lok onongo tye kede Lubanga; ki Lok onongo en Lubanga. En keken onongo tye i kare me acaki kede Lubanga. Gin weng onongo otimo ki i iye; labongo iye, pe otimo gin mo bene ma otimo. Yohana 1:1-3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Nen ni eni obedo gin ma acaki ma John ogoyo coc i Ngec Maber pa en. Atir, en rwate ki gin ma acaki ma kicoyo coc i Genesis. Omiyo med i testimoni, kede nyutu maber atir gin ma kicoyo coc i Genesis 1.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> I acaki Lubanga ocweyo polo ki piny. Genesis 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Lok ma kitero calo "God" i karacel me coc obedo me mapol; mano nyuto ni i "chon" Lubanga obedo mapol, pe acel keken. "I chon" i Enjili pa John, Lok obedo kede Lubanga, ki Lok obedo Lubanga. Ki Lok en aye Luyub.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Yesu obedo Lok, kede en omiyo Baibul otime kun keto kacel kit pa Lubanga ki kit pa dano—kit pa Lubanga, ma ki nyutu ne kwede Lamo Maleng; ki kit pa dano, ma oneno i jo ma gicoyo lok i kitabu ma me gicwalo bot kanisa. Kamano, Baibul obedo keto kacel kit pa dano ki kit pa Lubanga, macalo Yesu. Kata bene jo pa ring ma opoto obedo ki tic iye, Baibul en maleng; kede jo ma ocoyo ne gin bene maleng.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Wa bene tye ki lok me poropheti ma atir loyo; ki iye, obedo maber ni wunu i keto pire tek, macalo cal ma yaro i kabedo ma ocany, nyo cawa obedo ka ocake, kede lede me cawa obedo ka oro i cwinya wunu: Kun i ngeyo man me acel, ni poropheti mo keken me Kitap pe obedo me poko pire keken. Pien poropheti pe obino con ki dwaro pa dano: ento dano maleng pa Lubanga owaco ka Lamo Maleng oguro gi. 2 Petero 1:19-21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Kare ka lanabi gin dano lamal, ento gin dong dano ma opoto, pien dano weng otimo richo, ki pe gi tyeko nongo duŋ pa Lubanga. Ento Bibilia obedo rwom me kit pa Lubanga ki kit pa dano, ki obedo lamal, pien Lok pa Lubanga obino me yaro i kwo pa En kede i Lok pa En ma kicoyo i coc, ni kit pa dano ka ocwako kacel ki kit pa Lubanga pe timo richo. Gin matye atir i kom Bibilia, bene atir i kom Kristo, pien En aye Bibilia.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Yesu ocwako pire kede ring me richo, kadong pe otimo richo mo keken, ka kany omiyo cal ni kit dano ma kigamo ki kit pa Lubanga pe timo richo.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> "Lok me Bethlehem obedo gin ma pe giko. I iye ocano 'kumu pa rwom pa rieko kede ngec pa Lubanga.' Roma 11:33. Wan wangeo tutwal i kit ma Jawar ocoyo kom rwot pa polo ki te me nyene, kede bedo kwede pa malaika ma gupako Rwot ki gwan me ot me nyene. Dwong cwiny pa dano ki bedo me gin keken gicobo i wang iye. Ento man con aye cako me weko wiye piny ma lamal. Obedo piny madit keken ka Wod Lubanga onwako kit pa dano, kadi ka Adam otyeko bedo maleng i Eden. Ento Yesu onwako dano ka dul pa dano otyeko ojuki ki higa alufu angwen pa lapor. Calo nyithindo weng pa Adam, onwako adwogi ma aa ki tic pa cik madit me cwalo kit. Gin ma adwogi magi obedo, nen woko i lok me kare pa kwaro pa piny mamegi. Obino ki kit me cwalo kit macalo en me poko kwede i bal me cwinya wa ki tem wa, kede me miyi wa lero pa kwo ma pe tye ki lapor." The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Yesu obedo Lok, kede Yesu kede Bibilia tye ki kit pa dano kacel gi kit pa Lubanga. Ka Yesu ocweyo Bibilia i kare me hiny mapol, en oketo cik i tung Bibilia me weko jo ma bi winyo bi winyo. Cik ma loyo Bibilia bene gin jami me kit pa Yesu.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> I Nyutu pa Yohana, kitap weng me Bibil gicoko ki gityeko. Kany tye ma miyo pire tek Kitap pa Daniel. Tic pa Jao, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Lok "complement" nyutu ni miyo opong maber. Lok me laco pa Daniel ogiko i Buk me Nyuto, me timo ni lok me laco pa Daniel obedo cako, en aye Buk me Nyuto obed giko. Cako pa Buk me Nyuto ditimo dok i giko pa Buk me Nyuto; ki i pot-buk acel pa Daniel, i verse acel, tye lweny i bot Israel pa kom ki Babylon pa kom, ma i iye Babylon oloyo; ento i giko pa gin matime me temo i Daniel 11:45, 12:1; Babylon pa cwiny tye i lweny ki Israel pa cwiny, ci i giko, Babylon pe oloyo, ento Israel aye oloyo. Macalo kwede John i Buk me Nyuto, cako pa lok me laco pa Daniel rwate ki giko pa lok me laco pa Daniel. Ento, ngo aye ada-ada?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Pwon obedo lok ma nyutu ngo ma dul pa jo ma geno gineno ni obedo atir. Kit me tic pa en pe kikigiko i Bibul onyo i Kricitiani keken. I kit ma gi waco ni “Kricitiani”, twero bedo ni tye pwon marac mapol loyo pwon matir, pien Babulon me tipu, papasi obedo ot me yubu pa twol weng ma pe maleng ki ma gicwero, ki twol magi ginyutu tim marac, ma kikongo ki kikan iye ki kere kun pwon marac, macalo ni cik kigabo woko. Ento tye pwon matir.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> Wii pa jo Berea pe kibalo piny ki tam ma kiketo con. Gibedo redi me yenyo ada pa lok me pwonyo ma Apostol gikobo. Gikwano Baibul, pe pi nyutu-nyutu, ento pi gubed ngeyo ngo ma kiketo i coc ikom Mesia ma kiwaciye. Cawa keken gicenyo coce ma Roho Maleng ocwinyogi, kun giketo coc ki coc i boc; lacar pa polo obedo i tunggi gi, gicweyo twol i piny wiyogi ki miyo cing i cwinygi.

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> Ka keken ma ada me Lok ma Ber ki yubo, jo ma tye ki cwiny atir me timo twero gikelogi i yeny maber pa Buk pa Lubanga. Ka i yore agiki pa kit pa lobo man, gin ma kicwalo botgi ada me temo gubed lubo cal pa jo Berea, gitye ka yeny Buk pa Lubanga i nino keken, ki gicenyo rwate lok ma kimiyo botgi kwede Lok pa Lubanga, dong kombedi obed jo mapol ma gikwako ki gwoko kwegi pa cik pa Lubanga ki cwiny atir, ka kombedi tye manok keken. Ento ka kiketo ada me Buk pa Lubanga ma pe cwiny dano mito, jo mapol gikwero timo yenyo man. Kadi pe gi twero loko woko tito ma pore pa Buk pa Lubanga, entit gi yaro matek me kwano caka ma kicwalo botgi. Jo mukene giyero ni, kadi ka tito man en atir, pe tye dwong madwong ka gi cwako can manyen onyo pe; ki gi mede rwako waci ma pyem cwinya, ma lacan tye ka tic kwede me wudo cwinye gi woko. Ka kamano, bal oko cinggi i buti, ki gibedo gipeke ki Polo.

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Gin weng bi pimir ki calo ler ma kimiyo. Rwot cwayo lami pa iye ki kwena me gwoko kwo, gin ma winyo obi kwayo gi me dwogo lok pi yore ma gi timo kwede lok pa jatik pa iye. Gin ma ki cwinya maleng tye ka yenyo ada bi tim yeny pi matek, i ler pa lok pa Lubanga, pi lok me tito ma kigi miyo gi.” Tic pa Apostol, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Tye yore me kwano ma obedo “lok me atir pa Injili”, ki myero kikwano gi. Ka cam (ka pe weng) gin “lok me atir me tem.” Sabat obedo lok me atir me tem ma yot me ngeyo. Tye yore me kwano ma atir ki ma bwoc. Ka cam ki yore me kwano ma atir, gimiyo tem i bot jo ma winyo gi. Tye bene kit me lok me atir ma kiketo pi kare mo. Lok me atir man kilwongo gi “lok me atir me kare man.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> Tye adwogi mapol ma wel tutwal i Lok pa Lubanga, ento ‘adwogi me kombedi’ aye gin ma jo Lubanga mito kombedi. Atyeko neno peko ma tye ka jo malako lok cako woto woko ki gin ma tek i adwogi me kombedi, me bedo ikom lok ma pe kitimo pi miyo jo Lubanga bedo kacel ki yiko cwiny obed maleng. Kany Setan obicako kelo twero weng ma romo me balo tic man.

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> Ento gin calo kabedo maleng, ma kirwate ki cawa 2300, Cik pa Lubanga ki Geno pa Yesu, gin tye ber atir me yaro maber tic me Advent ma con, ki nyutu ngo ma kabedo wa kombedi obedo, ki keto piny geno pa joma gicobo, ki mi cwiny ber atir pi kare ma lamaleng ma obino. Gin eni, ma an aneno mapol, obedo gin madwong ma jo-loko lok myero bedo ikomgi. Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Jo Adventist kare kare gi timo kwede lok man me kwalo woko gin ma en owaco adada. Gi waco ni jami weng ma myero wa gwoko pire tek i lok wa me adada me kombedi obedo Ka Maleng, nino 2300, cik, ki yie pa Yesu. Gi cwalo lok man me kwalo woko gin ma ki nyuto ikom gin angwen man.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Mit pa lok atir madit angwen man en ni gityeko "cego gi maber atir me poko wot me Advent ma con ki nyutu kabedo wa kombedi, me tero geno pa jo ma tye ki conyi, ki miyo atir pi kare ma maler ma obino." Yore me yubu angwen me lok atir ma kombedi man gityeko cego gi me nyutu ni acaki me Adventism (wot me Advent ma con) nyutu agiki me Adventism (kabedo wa kombedi). Yore me yubu mapire tek angwen gin "gityeko cego gi maber atir" me poko cik ni agiki nyutu kwede ki acaki. Ki tol lok man me inspiration, man en "lok atir ma kombedi" ma "lwak mito kombedi."

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Isirayel me kare macon en aye cako pa Isirayel, ki Isirayel me kombedi en aye agiki. Isirayel me kare macon ma adier obedo ranyisi pa jo Adventist me Ceng Abicel, ki cako ki kare me agiki i 1798, nyo oko i Cik me Ceng Acel. Mapwod pe Kristo obino me acel, “ada me kombedi” pe gineno ne ki jo Yahudi, pien gi onongo gi wang otum (Laodikean) pi gen ma gicwiro i yore ki kit pa kwaro.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> Wan wamito ngeyo cawa ma wan obedo iye. Pe wa ngeyo maber keken. Pe wa yee iye maber keken. Cwinya ogogo i an ka aparo ikom laco ma wa myero ocake kwede, ki kit ma wa pe tye maber kiceto me lacako kwede. Tem pa nyithin Israel, ki kitgi i kare ma pud pe bino me acaki pa Kiristo, kikinyut an dok dok me nyuto kit ma jo pa Lubanga gitye kwede i yoregi i kare ma pud pe bino me aryo pa Kiristo—kaka laco onongo otemo nongo cawa weng me loyo wii pa jo-Yahudi, ki kombedi bene otye ka temo me okanyo wii pa latic pa Lubanga, pi pe gibedo twero yaro adwogi ma wel. Selected Messages, buk 2, pot 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Ki kom lok wa ma obino anyim, Yahudi otyeko orwenyo neno pa “adiera me con pa Lubanga,” en adiera me con pi Yahudi obedo lok me golo gi woko ki Misri. Lok me golo gi woko ma eni obedo adiera me con pa gi; obedo adiera ma gicweyo gi me pwonya bot nyithindgi i kinde weng. Gibalo, calo Adventism bende obalo. Me yaro adiera bot Yahudi ma tye i lic, Yesu oketo adiera i rwom me yore.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> I cawa pa Lakony, jo Yude gi cungo woko kidi ma mit pa atir ki kop me yore me kit pa jo ki lok me bap, pien pe twero keken yero gin atir ki gin me bap. Lakony obino me kwanyo woko kop me yec ma pe atir ki bal ma gi gwoko tutwal, ki me keto kidi ma mit pa lok pa Lubanga i yore pa atir. Ngo ma Lakony odong tye me timo ka obino bot wa kombedi, calo en obino bot jo Yude? En myero otim tic maromo kwede i kwanyo woko kop me yore me kit pa jo ki yore me cika. Jo Yude gicwer cwiny tutwal ka otimo tic man. Gikato neno atir pa Lubanga ma i acakki, ento Kiristo odwogo onyuto doki. Tic pa wa ni me cweyo woko gin atir ma mit pa Lubanga ki yec ma pe atir ki bal.

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> Ki bal ki yie mape adier, adiera ma lamal ginyeke mape i wang, kendo gityeko gicwayo lamal-gi, kendo gimeyo gi mape mito. Yesu nyutu lumeny pa Lubanga, kendo ogolo woko lamal ma ber pa adiera i lamal pa Lubanga ma weng. Pwonye pa joma adier opong ki kumu. Cwinya-gi gitero bot en ki mito maleng, en ma ogolo woko dyere pa adiera kendo onyutu gi bot ngec-gi.

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> Jo-Yahudi onongo gineno but moko me adiera, kede onongo gipwonyo but moko me lok pa Lubanga; ento pe gongeyo kit ma cik pa Lubanga opimo tutwal. Kirisito okwanyo woko lanyep me tekwaro, ki onyuto kore matut ki cwiny pa dwaro pa Lubanga. Ka otime man, gibalo cwiny malo loyo twero. Gipwoyo lok ma pe adier i gang acel i gang mukene, ni Kirisito obalo woko tic pa Lubanga. Ento ka Yesu okwanyo woko kit macon, odwogo dwoko adiera macon, oketo gi i rwom pa adiera. Oyubo gi dok oruko gi kacel, omiyo obed yore pa adiera ma opong weng ki rwom maber. Man en tic ma Mulokozi wa otime; kombedi, wan watimo ngo? Pe watim tic ki rwom ki Kirisito? Wa bite duto wot ki lok me winyo kende? Waweko ni paro me wa keken ocik wa ki lawi pa Lubanga? Wa myero kwano ki paro maber, winyo ki ngeyo maber, kede pwonyo bot mukene bene gin ma wan onege. Wa myero kare weng wabedo ki lacim me kwon me kwo, ki kare weng wanen pii me kwo ki theluji me Lebanoni, pi wabed ki twero me kel jo bot pii me kwo ma macol pa tyen pi pa adiera.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Ka obino me acaki, Yesu “ocako odoco ada ma con, oketo gi i kit me ada. Orato gi ki orwategi kacel, me timo kit me ada ma opong weng ki ma obale maber.” Yesu otiyo kwede lok me kare ma acaki pa Israel ma con pi ocako odoco ada ma con, ci otimo mano kun orato ada magi i kit me lok ki orwategi kacel (i kit ma obale, rek i rek). Otimo mano pi yweyo jo Yahudi woko ki yore ki cike magi ma ogudo wanggi. Lok meno ne obedo lok me agiki pa Israel ma piri.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Adventism tye ka dwogo lok me gin matime pa agiki me Israel me con, ki ter me keto adiera me yweyo ocuki pa Laodikea ma orwate ki yore ki kit me tim, timo kombedi calo ka Kiristo otongo kwede jo Yahudi. “Adiera me con” myero kiketi iye “ter me adiera”, me kelo rek pa porofeti ocoko kacel ki rek pa porofeti mukene, “rek i tung rek” ma riyomo, pi romo yweyo dano pa Laodikea ki ocuki. Kiristo en cal pa wa i gin weng.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Tye gin atir i Baibul ma gicako calo pwonya, ki “tye gin atir maber mapol,” ento tye bene “lok atir me kombedi” ma obedo “tem pi jo me” “kare” ka lok atir kityeko nyiso. I kit poropheti, man otimore i kare me angwen me Adventism, ki “lok atir me kombedi” “ma obedo tem pi kare man” pe ne obedo tem pi kare me con me Adventism.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> I Baibul tye gin mogo ma tek me ngeno, ci, calo ki lok pa Pita, jo ma pe gi can ki jo ma pe gicung matek giyuko gi me gubalo gi keni. I kwo man watwero pe poko mit pa lok weng i Baibul; ento pe tye lapok tic mo ma matek tutwal i adwogi matiyo ma bi bedo i mung me ruc. Ka kare obino, i yore pa Lubanga me gwoko, pi piny opoloki i adwogi me kare eno, wic gi bi poke ki Lamo Maleng pa Lubanga me pore lok pa Baibul, keken ki cege ci ki lamo, nyaka gin ka gin onen piny ci oketek kacel i rek ma pe ki bal. Gin weng ma tuko pire tek i kom woro kwo pa tipu bi nyutu maber, pi pe keken myero obale onyo wot i mudho.

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> Ka wa owoto i rek pa lok me lanabi, adiera ma kinyuto pi kare wa ki neno maber ki kiyubu maber. Wan myero wa mii yubu pi twero ma wa tye kwede kede pi ler ma lero i yo wa. Jo ma obedo con gi myero mii yubu pi ler ma kiyeyo ni obed lero i gi. Wi cegi onongo paro i gin mapol i Lok pa Lubanga ma gitemogi. Ento pe gi ngeyo adiera ma wan ngeyo. Pe gi myero mii yubu pi ler ma pe gi tye kwede. Gi tye ki Baibul calo wa; ento kare me nyutu woko adiera mapire tek ma ikom giko pa lok me piny man obedo i cawa me agiki me jo ma bin bedo i piny.

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> Lok atir mapat kityeko yubo gi ki kit pa dul pa kare, kaka gityeko bedo. Lok atir me kare man, ma obedo tem bot jo pa kare man, pe obedo tem bot jo pa dul pa kare ma otyeko otime cen. Ka ler ma kombedi wa tye kwede ikom Sabata pa cik angwen onongo kigi miyo bot dul pa kare ma otyeko otime cen, Lubanga onongo oyiko gi pi ler meno. Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Pi jo ma romo mito cayo ni tye jenereson angwen i histori me Adventism, an abi miyo inen Tebul pa Habakkuk. Yore ma peka me ngeyo gin man obedo ni nying Laodicea nyutu jo ma kiloro. Cako pa Adventism onwongo nyutu yabo me loro, kede giko pa Adventism nyutu giko me loro. Giko me loro timore i jenereson me adek ki me angwen.

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

> Pe imyero itimo me in cal ma gicoko, onyo cal ma macalo gin mo keken ma tye i polo malo, onyo ma tye i piny i tong, onyo ma tye i pi ma iye piny: Pe imyero ikoto piny i botgi, onyo itije gi: pien an Rwot, Lubanga mamegi, Atye Lubanga ma ocwinyo, ma alimo kwer pa kwaro i wi nyithindo paka i nyutu me adek ki me angwen pa jo ma gicayo an; ki amiyo kica bot alufu pa jo ma gihero an, ki gi gwoko cik na. Exodus 20:4-6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

I agiki pa kica, dul ma agiki pa Adventism pa Laodicea (jo ma kityeko ciko gi), Rwot obino ciko gi i kica, ki obino lupo gi ki i tyene, macalo ma otime bot Israel me con i kare me balo Jerusalem. Yore me tito pa Bibul obedo ada; tye ada me temo, ci tye ada me kare man. Ada me kare man pol kare obedo ada me temo; ento en nyutu ada me temo ma kityeko keto pire kene pi dul pa jo ma tye bedo kombedi. Ento ada me gin eno, romo bedo ni ada mo keken ma aa ki i Lok pa Lubanga, ma wan yero me kwanyo woko, dong obedo ada me temo ma warwenyo iye.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Yesu obedo lok pa Lubanga, kede en aye atir. En owaco bot Pilate ni kit ma omiyo ‘obino’ ‘i piny’ en ‘me yaro pi atir’; kede ni ngat weng ma owinyo dwon pa en, ‘tye ki atir’. Lok ‘atir’ ma Pilate ki Yesu owaco kwede, obuto ki lok me leb Hibri ma kigonyo calo ‘atir’, kede ononge tyen 127 i Old Testament. Lok pa Hibri (H571) man kigonyo ne i leb Munu kwede lok mapol, ento kigonyo ne calo ‘atir’ tyen 92 i Old Testament. Obedo acel ikin lok ma tye ki twero matek madwong, i yore mapol.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Nyig me lok ma kiyubu calo "truth" i Cik Macon otye ki rek adek me Leb Hebru; ci i Leb Hebru rek acel acel tye ki piro megi kene, komi nyig ma kicweyo ki rekgi omako piro me rek acel acel weng odoko acel, me miyo piro me agiki me nyig en. Nyig "truth" otye ki rek adek me Leb Hebru: rek ma acaki i buk me rek me Leb Hebru, rek mo i tung acaki, ki rek ma agiki i buk me rek me Leb Hebru. "Truth" i Cik Macon kinyutu ne ki rek ma acaki ki rek ma agiki i buk me rek, kede rek mo i tung acaki!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Man en nyutu pa ‘cik me nyuto me acaki’ me Bibul. Cawa me acaki ma kiwaco gin me lok obedo madwong loyo weng pi nyig lok, pien nyig lok en biye, en tye ki DNA weng ma mite me yubo lok weng. Nyutu ma madwong me aryo i ‘cik me nyuto me acaki’ en nyutu me agiki; pien kany obedo ka ma lok weng ma time i tung acaki ki agiki kikubo kacel. "I kitab me Revelation kitab weng pa Bibul gicung kacel ki gigiko," ki Revelation en kitab me agiki pa Bibul.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Lok me Hibru ma nyutu “ada” ma wa tye ka kwano iye cako ki “Aleph”; ma apar adek en “Mem”, ki ma aryo apar aryo—ma obedo ma agiki—en “Tav”. Atir, tye ki yaro me piny-piny mapol i yaro pi jami man, malube ki ngat me leb ma ituro botone pi yaro; ento yaro ma i rwom weng miyo ngec maber tutwal.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): En gin ma acel i alfabeta pa leb Hibru; en ma mapol giyubo kwede bedo kacel, kede nyutu kit me Lubanga ki kare ma pe otum, kede bene nyutu rwate i kin Lubanga ki jami ma ocweyo.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Nyukuta ma apar adek i alfabeta pa Ebru; pol kare rwate ki pii.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Nyukuta ma agiki i alfabet me Leb Hebru, ki tye ki tito me 'cal' onyo 'tera.' Pol kare rwate ki kit me tyeko onyo 'seal' me cweyo. I Leb Hebru me con, nyukuta Tav ne tye ki kit ma calo 'kros'.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Lok me Leb Ebrani ma ki loko ne “ada” ma wa tye ka poyo, obedo ma kiketo ne ki kit coc adek, ma kacel gitye ka tito Lok Maber ma matwal. Ango? Man yaro yot ka i ngeyo ni kwene pa malaika adek obedo Lok Maber ma matwal. Ki yaro ne pien loro pa kit coc adek man tito kwene pa malaika adek.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Malayika ma acel i Apokor me apar angwen nyutu Lok ma Ber pa kare weng, ci dong owaco bot lobo weng ni, “woro Rubanga,” ki mi ne pak kun lamo Lacimo gin weng. Lok me tito pa (Aleph), ma obedo acel i kit me coc adek meno, en ni: “Rubanga Maleng, Rubanga pa kare weng; ci calo Lacimo pa dano, Rubanga ma jo myero gu woro ki lamo.”

Aleph represents the first angel’s message.

Aleph nyutu lok pa malaika me acel.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Dwon pa malaika ma aryo lwongo jo woko ki Babilon, nyutu kare ma Roho Maleng ocobo, kede nyutu gengo pa Babilon. Lok me (Mem) oketore ki pii (cal me ocobo pa Roho Maleng), ci obedo namba ma apar adek i alfabet; namba apar adek obedo cal me gengo, omiyo nyutu Babilon. Mem nyutu dwon pa malaika ma aryo.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Malaika adek goyo cik bot jo ni pe okano capa pa leca; bene onyuto dul aryo pa jo me lamo kacel ki kec pa Lubanga. Tav obedo calo “capa” (capa pa leca), kede obedo calo “capa me yubu” (capa pa Lubanga). Nyig lok ne pire keken obedo macalo msalaba. Tav nyutu ngec pa malaika adek.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> Ngo ma obedo cing pa Lubanga ma tye ngima, ma kiketo i tung wi pa jo pa Lubanga? En cing ma malaika romo kwano, ento wang dano pe romo kwano; pien malaika me balo myero neno cing man me golo kwo. Cwinya ma ngec o neno lameny pa musalaba pa Kalvari i lati ki nyiri ma Rwot ocako gi me bedo pa En. Kwic me kwer me cik pa Lubanga kigolo woko. Gitye ki gauni me nyom, ka giwinyo ki gigwoko matek cikke pa Lubanga weng.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Rwot pe bi golo kica bot joma ngeyo adwong, ka pe gi gwoko cikke pa Rwot i lok ki i tic.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Lok me Leb Hebru ma kiloko ne calo ‘ada’ tye ki herufi adek, ka herufi acel acel tye ki poyo pa gi keken. Poyo adek magi bende gin poyo pa ngec pa malaika adek. Gin bende poyo pa ngec pa malaika ma acel, pien ngec pa malaika ma acel en ne ngec i cako me Adventism, kacel ki ngec pa malaika ma adek obedo ngec i agiki me Adventism. Pien Yesu nyuto agiki ki cako, malaika ma acel tye kede alama weng me yor poropheti pa ngec pa malaika ma adek. I timo kamano, poyo pa herufi adek me Leb Hebru kibedo alama, pe pa ngec pa malaika ma adek keken, ento bende alama pa ngec pa malaika ma acel.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

I buk me Loka, Jaani kimiyo cike ni ocwalo gin ma ne tye i cawa eno; ki ka timo mano, obedo kacel tye ka cwalo gin ma binen i anyim. Ocwal cako me nyutu agiki. Pe ki cing-alinga, Jo Adventist me nino abicel kimiyo gi ngec ni myero gi kwane ki gi yaro lok pa Jo Millerite, ma obedo lok pa malaika ma acel. Ka wan tye ka kwano ki yaro adwogi mene ki tariik mane, wabedo ka yaro lok pa malaika ma adek, ki wadok cako tariik pa malaika ma acel.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> Lubanga pe miyo wa lok manyen. Wa myero waco lok mane i 1843 kacel ki 1844 okelo wa woko ki kanisa mapat. Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> Ngec weng ma ki miyo ki 1840 dok i 1844 myero ki miyo obed matek kombedi, pien tye jo mapol ma gubalo yoo gi. Ngec myero ceto i kanisa weng. Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> Lok me adier ma wa omako i 1841, ’42, ’43, ki ’44 kombedi myero gikwane ki gikwace. Manuscript Releases, volumu 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Ngec me ciko obino: Pe myero yweyo gin mo me bino ma obiro balo tung me yie ma iye, ma wa otyeko yiko kwede kun kare ma kica obino i 1842, 1843, ki 1844. An onongo abedo i kica man, ki kare weng abedo anyim lobo, atir bot lare ma Lubanga omiyo wa. Pe wa paro ni wabikwanyo cing wa woko ki i piny ma kiketo gi iye, ka cawa ki cawa wa kwayo Rwot ma pire tek, kwanyo pi lare. Iparo ni atwero weko lare ma Lubanga omiyo an? En myero obed macalo Kidi me Kare Weng. En dong olongo an kun kare ma kimiyo. Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Kwena pa Malaika mokwongo, kede gin ma otime con ka kwena en omiye, rwate ki nyutu kit wa matye kombedi — kacel ki cik matin me poro. Gin ma otime con aryo bene ginyutu ki coc adek ma Lalok Maleng otiyo kwede me yubu nyig lok ‘truth’. Kede nyig lok ‘truth’ en nyutu Injili ma pe giko.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Lok me acaki pa Adventism i kom Jo‑Miller, ma nyutu malaika me acel, ki lok me agiki pa Adventism, ma nyutu malaika me adek, gin lok ma rwate ki rwate; ento gigamo lapok ceke.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Malaika ma acel miyo ngec me yabo bura, ki malaika ma adek bende miyo ngec me loro bura. Kit me porofetik ma iye lok me kare pa Adventism oyabe, obedo marom kacel-kacel i cako pa en ki i agiki pa en. I cako ki i agiki, twero nyutu ni gitelo tung adek pa malaika adek, ka gi aa i lok me kare. Kede malaika adek magi gin bende nyig coc adek magi. Omiyo, dog-odog me gin matime ma porofetik i cako ki i agiki pa Adventism gubedo i kom tung adek pa malaika adek, ma gin cim me yore, ma bende gicoyo gi cal ki nyig coc adek pa Leb Hibrio ma gicweyo lok "truth."

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alpha obedo acaki pa Adventism, Omega obedo agiki pa Adventism, ki karatac ma i tung, me bedo karatac me apar adek, kamano nyutu poto pa Adventism ki acaki pa en dok i agiki pa en.

We are instructed about where God’s way is:

Gi pwonyo wa pi ka yoo pa Lubanga tye:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Yoo me in, Yaa Lubanga, tye i ka kwer: ngat ma obedo Lubanga madit calo Lubanga wa? Zabur 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

I Sanctuary wanongo ni yore pa Lubanga obedo keken gi tung’ adek calo wach pa malaika adek. I Courtyard, Lworo pa Lubanga walo dano me miyo offering ki nongo Jastifikesyen. I Holy Place, Santifikesyen kiyaro ki kwo me lamo (ma kiyaro ki altar of incense), ki kwo me pwonyo (ma kiyaro ki table of showbread), ki kwo me tic (ma kiyaro ki candlesticks). Most Holy Place kiyaro Kwer. Ka wan tye ki Lworo pa Lubanga macalo ma kiyaro i wach pa malaika acel, wan kwayo Jastifikesyen i tung me Musalaba, i Courtyard. Ka wan obedo jastifa (kiketo wa obed kakare), watye ka woto i kit manyen pa kwo ma osantifika (medo i maleng) macalo ma kiyaro ki Holy Place. Holy Place kiyaro tic pa Kristiani calo ma Millerites otimo i kare me wach pa malaika ariyo ma okwedo ki Midnight Cry. Ka wa obedo jastifa ki santifa, wa tye atera pi Kwer ma kiyaro ki Most Holy Place. Tung’ adek me Sanctuary, ma kiyaro, piny ki gin mukene, lok me teologia adek (Jastifikesyen, Santifikesyen ki Glorifikesyen), ki kiyaro bende wach pa malaika adek, ki bende kiyaro wach pa malaika acel, ki bende kiyaro three letters ma kicako kwede cweyo lok ‘ada’.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Iye ting'ot me kabedo maleng, wan bene nongo kome adek weng. Kom acel me donyo i kabedo maleng myero nyutu kom agiki pa kabedo maleng, calo kaka malaika acel rwate ki malaika adek. Kom acel iye ting'ot aye neko sadaka, ma nyutu miyo dano ocimi maber i wang Lubanga. Kom aryo aye agulu me lwoyo, ka gikwanyo yot (kwer) woko, ki loyo sadaka maber mapwod pe otyeko kome agiki. Pi me agulu me lwoyo obedo kit me kom aryo. Kom adek aye sadaka ma golo woko i mac, ma nyutu Krisito i msalaba, ka hukumu otyeko. Kome adek manonge keken tye i kom acel pa kabedo maleng, calo kaka kome adek manonge keken tye i lok pa malaika acel. Cik me Alfa ki Omega tye ii kabedo maleng, calo tye i lok pa malaika adek, calo bene tye i herufi ma cweyo nyig lok "ada."

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Lok pa nabi me mwaka 2300 tye ki kit acel keken. Lok eni ocake ki cike adek, ki otyeko ka kwena pa malaika ma adek obino i 22 October 1844. Lok eni keto piny rek abic me lok pa nabi, ci gin ma otime con i cako pa lok pa nabi me mwaka 2300 nyuto gin ma otime i agiki pa keken gi. Cako ki agiki pa lok pa nabi me mwaka 2300 weng obedo ki cike adek, ci otum kwede kwena adek.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Cako me lok pa nabi ma i 457 anyim Kristo obedo i cawa me peko matek, ki omiyo Yahudi twero me dwogo ki yubu odoco ot pa Lubanga ki bur. Calo kaka kiwaco anyim, cawa 49 lacen ki tic ma ocako i 457 anyim Kristo, gityeko ogiko ne i cawa me peko matek. Cako me cawa 49 nyutu agiki me cawa 49.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

Mwaka 457 BC omako cako pa lok me poro ma nyutu lubo Kristo ki mo i bapatiso pa En. Lubo pa En ki mo omako cako pa tic pa En me coko kacel jo me bedo jo pa Jerusalema Manyen, pe pa Jerusalema Macon, macalo kaka jo Isirael macon ocoko kacel me dok cweyo Jerusalema ma adaa i mwaka 457 BC.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

Mwaka 457 BC bene obedo cako pa porofesi ma nyutu kare ma Kristo bi kete i Msalaba. Sister White oketo rwate lok pa gin ma otime i Msalaba ki Great Disappointment me October 22, 1844; kede bene oketo rwate lok pa gin ma otime i kwanyo Red Sea ki Great Disappointment. I mwaka 457 BC obedo welo cwiny acel ma obedo cal pa welo cwiny pa Hebru i Red Sea, Great Disappointment pa Adventists, welo cwiny pa latic pa Yesu i Msalaba, kede pa Ezra i 457 BC.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> Ezra otamo ni myero jo mapol tutwal odok cen i Jerusalem; ento dwong pa jo ma odwoko kwac obedo matin tutwal mape niyomo. Jo mapol ma oyudo ot ki piny pe gi mito weko jami man. Gi mito yot me bedo ki kuc, kede gi yee maber bedo piny. Pire kicgi ogengo jo mukene, ma ka ne pe kamano, gubineno oyer me rwato ki jo ma tye woto anyim ki geno. Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 BC bende timo alama me cako pa lok me poro ma nyutu kare ma Lubanga obi yweyo Isirael me kare macon woko, kede ni Lok ma Ber bicwalo bot jo ma pe Yudaya, me timo alama me giko pa kare me temo ma pire tek me mwaka 490 ma kiketo pi Isirael me kare macon keken. En aye ni 457 BC timo alama me cako pa kare me temo pa gi, kede 34 AD timo alama me giko pa kare me temo pa gi, me bedo calo alama ma nyutu ni kare me temo pa Adventism ocako i 1844, ki giko ne obed i Cik me Ceng Abicel.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

I porofesi me mwaka 2300, tye porofesi mapat manok me kare ma i iye, ento gin weng tye ki alama pa Alfa ki Omega. Cakgi nyutu ogikgi.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Ber tutwal me ngeyo ni Israel ma i con kiketo gi me bedo jogwoko Cik pa Lubanga, ki ni Israel ma kombedi kiketo gi me bedo, pe keken jogwoko Cik ne, ento bene jogwoko lok pa lanabi ne. Ka Rwot ocako kica ki Israel ma i con, oketo gi me bedo jogwoko Cik Apar ma kicoyo i lawang got aryo. Ka Rwot ocako kica ki Israel ma kombedi i gin mukato pa Millerite, oketo gi me bedo jogwoko lok ne ma lanabi, macalo ma ginyutu i lawang aryo pa Habakkuk, ma gitito ki cal pa pionia me 1843 ki 1850. Cako pa Israel ma i con nyutu cako pa Israel ma kombedi.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> Rwot olwongo woko jo pa En, Israyel, ka ogologi woko ki lobo, pi omiyo gi tung matek ma maleng me gwoko. Ocweyo gi bedo jo me gwoko cikke pa En; kacel ki mano, En oparo ni, ki komgi, myero ogwoko i tung jo ngec pa Iye. Ki komgi, lero pa polo myero olieny woko i kabedo ma ocem i lobo, ci dwon myero winyo ma tye kwayo bot jo weng wek gilok woko ki nyisechegi, me timo tic bot Lubanga ma tye ki kwo ki ma atir.

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> Ka jo Hebru onongo obed atir i jami ma ki rwako botgi, gi onongo obedo teko madwong i piny. Lubanga onongo obed gwokgi, ki En onongo oyweyo gi maloyo ogwanga mukene weng. Tekone ki atirone onongo omiyo ngeyo kede gi, ki gi onongo obedo anyim i twero mere ma ngec-ber ki maleng, macalo cal ma nyutu ni rwotne loyo kit weng me yubu jok. Ento pe gi gwoko rwategi ki Lubanga. Gi luwo kit me yubu jok me ogwanga mukene; mapat ki miyo nying Lami gi obed pako i piny, gi miyo nyinge piny.

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> Ento kano pa Lubanga myero otim woko. Ngec pa dwaro pa En myero kimiyo i piny weng. Lubanga oketo cing me yubu i bot jo pa En, ka oyabo gi i tung kabila mapol i kit pa otigi. I peko, mapol pa gi gidwogo ki weko bal megi, ka giyeny Rwot. Kacce, ka gi yabore woko i piny ducu pa jo ma pe ngene Lubanga, giyabu ngec pa Lubanga ma adier.

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> I kare man, Lubanga ooro kanisa pa Ene, calo en ooro Isirael ma con, me obedo calo ler i wang piny. Ki tong madwong me adwogi, lok pa malaika me acel, me aryo, ki me adek, o yabo woko jo ki i kanisa kede ki i lobo, me kelo gi i bedo ma cɛn maleng bot Ene. Ocweyo gi bedo jomagwoko Cik pa Ene, kede oketo botgi adwogi madwong pa porofeti pi kare man. Calo lok maleng ma oketo bot Isirael ma con, man gin tic me maleng ma ki miyo botgi me nyutu bot lobo.

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> Lok me lanen waco ni malaika me acel obi waco ngecne bot ‘oganda weng, ki kic weng, ki leb weng, ki jo weng.’ Lok me ciko pa malaika ma adek, ma obedo but i ngec marwom adek macalo keken, kede obedo ngec pi cawa man, pe bine woto manok; bino opong lobo keken. Cal ma kiyiko iye, ‘Cik pa Lubanga ki yie pa Yesu,’ myero ki lolo malo. Twero pa ngec me acel ki me aryo myero ki medo i me adek. Kiyaro ne i lok me lanen calo ma kiwaco gi dwon madit ki malaika ma tye ka ywayo i tung polo, kede obinyutu paro pa lobo weng.

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Kwer ma medo baya loyo weng ma kare weng ki owaco bot dano ma tye ki tho, tye iye i kwena pa malaika ma adek. Obedo bal marac mabor tutwal ma kelo piny cwiny marac pa Lubanga ma pe ki yubo kwede ki kica. Ento dano pe kigweyo gi i otuk ikom kit man ma dit; kwer me gengo paki pa le kede cal pa en myero kikwano bot piny weng mapwod pe yubu pa Lubanga ogamo piny, pi dano weng oyabe pingo yubu gutimi, ki myero bene gibed ki twero me wot woko.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Tic me cweyo lapii aryo me tyeko Habakuku dul aryo obedo tyeko pa nyutu moko mapol.

> 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.

> An abedo i poto me gwoko na, ka aketo an i otum; abito neno ngo ma obi waco bot an, ki ngo ma abiwaco ka gicweyo an. Rwot ocwako an, owaco ni, “I co aloka me neno, ki i mego piny i cal, wek ngat ma kwano odiro. Pien aloka me neno tye pi cawa ma ki yaro, ento i agiki obicako waco, pe obol; ka obedo odony, ikur pi ne; pien obino adieri, pe obed odony.”

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Nen, cwiny pa en ma odwongo pe obedo atir iye; ento dano ma atir bi bedo ki yie pa iye. Habakuku 2:1-4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Tic me cweyo caat me pionia me 1843 kede caat me pionia me 1850 obedo pongo me lunabi. Nongo ngec i Tabulu pa Habakuku miyo atir madwong pi man. Ento lok ma i buk pa Habakuku medo kony madwong i kom gin man i lok wa.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> Aneno ni tabelo pa 1843 obedo ma kigiko kwede ki cing pa Rwot, ki ni pe myero kiloke; ni namba ma iye obedo calo kaka En omito gi; ni cing pa En ocadone iye ki ocano bal mo i namba mogo, pi pe ngat mo onongo twero neno ne, nyaka cing pa En kikwanyo woko iye. Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Bang 1843, Rwot ocwalo cike ni gitimo cal mapat, ento cal macek (1843) myero pe giloko, labongo ka ki mino cwiny pa Lamo.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> Aneno ni adiera myero kimiyo poya i tabul, ni piny weng ki gin weng ma ocito iye en pa Rwot, ki ni gedo ma mite pe myero kikweyo me miyo obed poya. Aneno ni cal ma macon kitero ki Rwot, ki ni pe myero kilok gin mo keken iye, ka pe ki cwiny ma Lubanga omiyo. Aneno ni yore me cal onongo tye kaka Lubanga omito gin obed, ki ni lwetne onongo obedo i wi gi, omoko bal i yore mogo, pi ngat mo pe oneno ne nyaka lwetne okwanyo woko. Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Ka onongo otye bedo ki Brother Nichols (ma otimo chart me 1850), i kare ma onongo otimo chart en, Sister White owaco ni onongo oneno chart me 1850 i Bibul.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> An neno ni Lubanga nonge i tici me cwalo bot lwak cal ma Omera Nichols ocoyo. An neno ni tye lok me aporo pa cal man i Bibul; ci ka cal man kicweyo pi jo pa Lubanga, ka obedo ma romo pi acel, bene obedo ma romo pi moro mukene; ci ka dano acel mito cal manyen ma kicoyo i rwom ma madit loyo, dano weng mito ne kam acel. Manuscript Releases, volumu 13, pot 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositaries of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositaries of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habakuku omiyo cik ni, “Con neno, ka imiyi odok maler i tabo.” Tabo aryo pa Habakuku ne obedo alama pa kica ma Lubanga ocako ki Adventism, ka omiyo gi bedo ogwokke pa lok pa porofeti pa en; calo kaka otime ka ocako kica ki Isirayel me con, ka omiyo tabo aryo pa cik, kede tic me bedo ogwokke pa cik. Ento Habakuku onyuto dul aryo pa joma pako Lubanga i kom tabo ma ne myero miyo neno obed maler: dul acel, ma “cwinya ma ogolo iye” kede “pe obedo maler,” kede dul mapat, ma kinyuto calo “jo ma ler” ma “bibedo gi kwo ki yie pa en.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Konteksti pa Habakkuk nyutu ni gin ma obedo atir i wang Lubanga tye bedo ki yie ma otur i Lok pa porofesi, ma kinyutu kwede i tabulu aryo; omiyo gin ma pe obedo atir kogi yweyo acaki pa Adventism. Lok ma an amito cwal piny otur i tung me coc ma wan oweko cono i kare manok i con. En waco ni:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> Ento gin calo kabedo maleng, ma kirwate ki cawa 2300, Cik pa Lubanga ki Geno pa Yesu, gin tye ber atir me yaro maber tic me Advent ma con, ki nyutu ngo ma kabedo wa kombedi obedo, ki keto piny geno pa joma gicobo, ki mi cwiny ber atir pi kare ma lamaleng ma obino. Gin eni, ma an aneno mapol, obedo gin madwong ma jo-loko lok myero bedo ikomgi. Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Wa keken dong otyeko neno gin adwogi angwen eni; ot maleng pa Lubanga, nino 2300, cik pa Lubanga, ki yie pa Yesu. Wa oketo gin adwogi angwen eni i kica me adwogi ma “ma kicweyo maber tutwal me nyutu tic pa Adwenti me con ki me nyutu kabedo wa kombedi.” Kica eni en “the rule of first mention,” en coc me nying pa Alfa ki Omega, ki en kica me adwogi; pien lok “adwogi” tye kwede coc me nying acel keken calo gin adwogi angwen weng ma ki miyo nying calo “adwogi ma kombedi” ma ki cweyo ne me nyutu acaki pa Adventism.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Ka pe tye gin mukene, man nyutu ni lok ma kigonyo ne calo “truth” ma wa tye ka paro ikom, en obedo rwom pa Lok Maber ma pe otum, kede obedo rwom pi lok me ciko ma me agiki, kede obedo rwom pa lok pa malaika ma adek, kede obedo but madit i Nyutu pa Yesu Kristo.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Lok me ciko ma agiki, ma ki nyutu calo Yabo pa Yesu Kiristo i coc adek ma acaki pa dyer acel me Yabo, kimiyo lami dok aryo i agiki pa Yabo. Agiki pa Yabo nyutu coc ma acaki pa Testament macon, kede bende nyutu coc ma agiki pa Testament macon. Keken gin angwen man, twero kwanyo woko, kun ki tic ki cik pa Lubanga me keto rek pa poropheti i wi rek pa poropheti, ni lok me ciko ma agiki rwate ki kube pa Lacwec ki jogi ma ocweyo. Obedo ikom twero me cweyo pa En. Obedo ikom kit ma twero me cweyo pa En kimiyo ngec bot Kanisa mere. Obedo ikom lakkit pa Lubanga ma nyutu agiki rwate ki acaki. En obedo lok ma obino ka pud pe giciko kare me temo, kede mukene. Ka kiketo weng kacel, en obedo pi twero me cweyo pa Lubanga! Nyutu ma acel pi twero me cweyo pa En tye i acaki pa Genesisi, i dyer acel, ki cako ki coc acel nyo oo i dyer aryo, coc adek.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> I cawa me acakki Lubanga ocweyo polo ki piny. Piny bene ne obedo pe ki kit, ki nono; ci nining ne tye i wi poya. Ci Roho pa Lubanga ne obur-bur i wi pi.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Lubanga owaco ni, “Leer obed”; leer obedo. Lubanga oneno leer ni obedo ber; Lubanga oporo leer ki otum. Lubanga omiyo nying leer “Ceng”, ki otum omiyo nying “Otum”. Irot ki kiny obedo ceng acel.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Lubanga owaco ni, “Obed polo i iye pi, omiyo opoko pi ki pi.” Lubanga otimo polo, omiyo opoko pi ma tye i piny me polo ki pi ma tye i malo me polo; ne obedo kamano. Lubanga omiyo polo nying Polo. Ki odhiambo gi okinyi ne obedo ceng mar aryo.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Lubanga owaco, “Pi ma iyabo polo obed ocoko kacel i kabedo acel, ka piny ma pe tye pii iye onyutu”; kede obedo kamano. Lubanga omiyo nying piny ma pe tye pii iye “Piny”; kede pi ma ocoko kacel omiyo nying “Nam”; kede Lubanga oneno ni obedo maber. Lubanga owaco, “Piny obed okelo olemo, kede gia ma kelo mbegu, kede yath me mich ma kelo mich ki kit ne, ma mbegu tye iye, i piny”; kede obedo kamano. Piny nwo okelo olemo, kede gia ma kelo mbegu ki kit ne, kede yath ma kelo mich, ma mbegu tye iye, ki kit ne; kede Lubanga oneno ni obedo maber. Kede atica anyim kede otinyi obedo nino adek.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Lubanga owaco ni, “Obed lum i lawa pa polo me piyi nino ki odii; kede obed pi ranyisi, ki pi kare, ki pi nino, ki pi higa. Kede obed lum i lawa pa polo me miyo ler i piny.” Kadi obedo kamano. Lubanga ocweyo lum aryo madit; lum madit me loyo nino, kede lum matino me loyo odii; bene ocweyo lagwete. Lubanga oketo gi i lawa pa polo me miyo ler i piny, kede me loyo nino ki odii, kede me piyi ler ki mudho; kede Lubanga oneno ni obedo maber. Kede odhiambo gi okinyi ne obedo nino angwen.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Lubanga owaco ni, "Mii pi ogol mapol gin ma tye ki kwo ma rwate, kede layeny ma romo yeyo i wi piny i leyo ma oyabe me polo." Lubanga ogero ryo ma madit, kede gin weng ma tye ki kwo ma rwate ma pi ogolo mapol, ki kitegi, kede layeny weng ma tye ki twic, ki kitegi; ci Lubanga oneno ni obedo maber. Lubanga ogwede gi, owaco ni, "Nywaluru, kede meduru, ci oponguru pi i dogola pi, kede layeny meduru i piny." Kare me odii kede kare me otyen obedo ceng me abic.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Lubanga owaco ni, ‘Lobo obed yubo gin ma tye cwinya ki kit pa gi: lwor, ki gin ma rimo, ki leŋo me lobo ki kit pa gi.’ En obedo kamano. Lubanga ocweyo leŋo me lobo ki kit pa gi, ki lwor ki kit pa gi, ki gin weng ma rimo i lobo ki kit pa gi; ci Lubanga oneno ni obedo maber. Lubanga owaco ni, ‘Wan walubo dano i cal wa, ki i macalo wa; ki kik gubed rwodi i rech me pi, ki i ywayo me polo, ki i lwor, ki i lobo weng, ki i gin weng ma rimo i lobo.’ Omiyo Lubanga oyubo dano i cal pa en keken; i cal pa Lubanga oyubo en; lacoo ki dako oyubo gi. Ci Lubanga ogwede gi, ci Lubanga owaco bot gi ni, ‘Bed gi mapol, ki medo mapol, ki opong lobo, ki mi i cing; ki lub i rech me pi, ki i ywayo me polo, ki i gin weng ma tye cwinya ma wuoto i lobo.’ Lubanga owaco ni, ‘Nen, ami ibotwu yath weng ma kelo kic, ma tye i wang lobo weng, ki yat weng ma lela pa en kelo kic; pi yin obedo me cham.’ Ki pi leŋo weng me lobo, ki i ywayo weng me polo, ki i gin weng ma rimo i lobo, ma cwiny tye iye, ami gi yath weng me cham; en obedo kamano. Lubanga oneno gin weng ma ocweyo, ci nen, obedo maber tutwal. Ci ruc ki oturo obedo cawa me abicel. Omiyo polo ki lobo otyeko, ki jami pa gi weng. I cawa me abiro Lubanga otyeko tic pa en ma ocweyo; ci i cawa me abiro ocungo ki tic pa en weng ma ocweyo. Ci Lubanga ogwede cawa me abiro, ki ocoyo maleng; pien iye ocungo ki tic pa en weng ma Lubanga oyubo ki ocweyo. Genesis 1:1-2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Lok me anyim tye calo dwogo lok weng me cweyo, ka pire tek nyutu ni Lok pa Lubanga tye ki twero me cweyo.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Wek piny weng obwogo Rwot; wek jo weng ma obedo i lobo gicung i lworo bot en. Pien owaco, ci dong otimere; omiyo cik, ci dong ocungo matek. Zabura 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Kirisito tiyo kwede teko acel keken ma ogero piny me loko dano.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Teko me cweyo ma owongo piny mapol i bedo tye i Lok pa Lubanga. Lok man omiyo teko; omiyo kwo. Cik weng obedo kica; ka kiyero gi wii, ka kicwako ne i cwinya, kelo kwede kwo pa Lubanga ma pe ki por. Lok man oloko kit, ci dwogo cweyo cwinya i cal pa Lubanga.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> Kwo ma kimiyo macalo man bene kigwokone i kit macalo acel. ‘Ki lok weng ma aa ki icim pa Lubanga’ (Matayo 4:4) dano bi tye ki kwo. Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Nyutu pa Yesu Kiristo keto dwong i kit ma Lok pa Lubanga kelo bot dano. En aa bot Won, dok odonyo bot Wod, dok bot malaika, dok bot laloc ma cono ne woko ki cwalo ne bot kanisa. Kit me cwalo lok ma kiyaro i cako ki i agiki me buk me Nyutu pa Yesu Kiristo bene ki yaro ne ki lader pa Jakobo, kun malaika tye ka boro malo ki kato piny i lader. Bene ki yaro ne ki piip me zaabu aryo pa Zekariya ma kelo mafuta i ka maleng. Kit me cwalo lok ikinyi pa Lubanga ki dano obedo gin me porofesi pa Baibul, ki lok ma ki cwalo woko tye ki twero me yiko polo ki piny weng. I kit me cwalo lok i chapta acel me Nyutu pa Yesu Kiristo, myero poyo ni lok ma ki cwal bot kanisa tye ki twero me loko dano me Laodikia obed dano me Filadelfia.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Ka wa tam acaki onyo agiki pa Cik Malac onyo Cik Manyen, en obedo ngec acel keken. Lubanga tye ka cwalo ngec me ciko ma agiki; en tye kwede twero me cweyo pa Lubanga, ka jo ma winyo gubedo winyo ki gwoko ne. Ngec ma otimo man kityeko keto iye i pim pa Lubanga ma maleng me Alfa ki Omega—acaki, iyie, ki agiki. Coc adek me Leb Ibru ma gikube kacel me yubo nying “Adiera” en aye Lok Maber ma pe giko; ki cocgi kede tito-gi, ki nying ma gimiyo ka gicobo gi kacel, gipwonya cik, ki bene gipwonya En ma obedo Alfa ki Omega. Man nyutu maber twero me cweyo pa En. Leb adek me agiki i lok me cweyo, acel acel gicako ki coc adek magi, i rwom ma gimedo ki gi me yubo nying “Adiera.”

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Lok adek ma tye i ogiko pa tito me yubo cako ki cal me buk adek, ma ka gicwako kacel gicweyo nyig lok "truth". Lok adek ma tye i ogiko pa coc eni cako ki cal א (Aleph), מ (Mem), ki ת (Tav) i tung cing. Lok adek eni gidwoko leb gi calo "Lubanga," "oyubo," ki "otimo". Lok adek eni, acel acel, cako ki cal א (Aleph), מ (Mem), ki ת (Tav) i tung cing; ci mano dwogo nyutu maber tyeko keken ki keto maber i cing pa tito me yubo. Kit man gityeko neno ne ki jo me yubi wac pa Jo-Yahudi calo gin ma mape keken me leb i coc me leb Ebrani.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Lok me cweyo ocake ki lok “i acaki”, ki dong ogiko ki lok adek ma nyutu Alpha ki Omega, acaki ki agiki, gin me acel ki gin ma ogiko. Twero me cweyo ma kinyutu i ngec me Genesis ocake ki dong ogiko kwede alama pa lapwony me lok ma maber tutwal.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Makwongo pa gin ma nyuto agiki pa gin, man aye ma Janabi Yohana oketo iye dwong, ka coyo gin ma tye i kare kono, en bene ka ii acel coyo gin ma bi bedo.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Lok me ciko me agiki pa Elija, ma kinyutu i agiki me Cik me Odoco, nyutu mit acel keken me lanabi i kit me pire tek pa cik me Sande ki bal abiro me agiki ma tye ka bino.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Cik me waco ma acel,” ki gin weng ma nyutu, en “kacero” ma “ada me kombedi” myero kitero iyie. Kacero meno en “cik me waco ma acel” ma bende obedo gin acel i kit pa Lubanga.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

I buk pa Daniel, ma nyutu acaki pa Adventism, kede i buk pa Kwena pa Yohana, ma nyutu agiki pa Adventism, wanongo gin ma rom maber ma cwee ka waneno ne ki cik me ni acaki nyutu agiki. Buk pa Daniel cwalo woko kica acel pa Yesu ka tye katico ki nying Palmoni, ma lagam ni ngat ma cwee me pimo gin ma kuc. Daniel bende nyutu Yesu calo Mikael, malaika maduong. Kimiyo Yohana tic me timo tutwal acel ki Daniel, kede pe onongo oketo Yesu calo rwot me pimo, onyo lati pa malaika, ento calo rwot me leb. Ka waparo Yesu calo rwot me alfabeti, obedo maber ni waparo Zabura 119, chapta ma bor maber loyo i Biblia.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Zabura 119 obedo akrostik me alfabet; mano nyutu ni leta mukwongo me ceke keken me ves 8 weng ocako ki leta acel keken. I alfabet me Leb Hebru tye ki leta 22; omiyo tye ki sekison 22, keken ki ves 8. Sekison keken cako ki leta me alfabet i rwak me alfabet; ci lacen ves 8 ma kiketo bot leta en weng cako ki leta en. Pien pi leta keken tye ki ves 8, ci pien alfabet me Hebru tye ki leta 22, romo weng 176 ves. Zabura eni kwayo wole bot Lubanga ma obedo Lubanga me ter (omiyo bene kit ne obedo akrostik), pe me kec.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Gin madito mukene i Zabura 119 en ada ma pire tek ni Lok pa Lubanga obedo ma rwate weng. I Zabura eni weng tye nyig lok aboro ma tye pi Lok pa Lubanga: law, testimonies, precepts, statutes, commandments, judgments, word, ki ordinances. Mapol i rek acelacel me Zabura eni, Lok pa Lubanga kityeko poko. Zabura 119 pe keken tye ka moko kit pa Coc pa Lubanga, ento bene tye ka moko ni Lok pa Lubanga nyutu kit pa Lubanga keken. Mi wii i jami magi me kit pa Lubanga ma kinyutu i Zabura 119:

1. 1. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

   Kare (rek 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

2. 2. Trustworthiness (verse 42)

   Bedo ma romo genone (rek 42)

3. 3. Truthfulness (verses 43, 142, 151, 160)

   Kit me atir (lok 43, 142, 151, 160)

4. 4. Faithfulness (verse 86)

   Bedo ki Geno (lok 86)

5. 5. Unchangeableness (verse 89)

   Bedo ma pe loko (verse 89)

6. 6. Eternality (verses 90, 152)

   Kare ma pe giko (tem 90, 152)

7. 7. Light (verse 105)

   Ler (rek 105)

8. 8. Purity (verse 140)

   Bedo maleng (verse 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Zaburi man cako ki apoka aryo. “Gin ma tye ki apoka” obedo gin ma yoregi pe tye ki bal, ma gityo calo cik pa Lubanga, ma gikwoko cikke mamege, ki gi yeny En ki cwinya gi weng. Megi aye pwonya ma pi wa i Zaburi ma dit man. Lok pa Lubanga obedo maromo me miyo wa rieko, me pwonya wa i bedo ma kare, ki me teto wa pi tic maber weng (2 Timoteo 3:15-17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Dong gineno ni, Zabura 119 tye but me lok ma pe ocobo maber i piny pa dini. Lok man tye ka waco ikom angeyo ngo ma obedo ves ma tye i wang Baibul, kede ngo ma obedo chapta ma tye i wang Baibul. Ka iyenyo i Intanet, ibinongo gonyo lok mapol ma kiketo i kom Baibul mene ma itiyo kwede, dok kumeno. Peko ma tye ki tam weng ikom lweny man en ni, loki keken pa ‘wang Baibul’—ka en obedo ves onyo chapta—myero obed ma Lami coc pa Baibul omiyo ne, pe dano ma tye ka kwano onyo ju me poyo Baibul.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Baibul opwonyo ni jami weng tye ki cako kede agiki. Pi jami weng tye kare.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Gin weng tye ki cawa megi, ki cawa pi tic pa gin weng ma i wii polo: Cawa me nywolo, ki cawa me tho; cawa me keto i piny, ki cawa me golo woko gin ma kiketo i piny. Ecclesiastes 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Itye cawa me nywol ki cawa me tho, ento bene itye ngima ma tye i tung me cako ki tyeko pa ngima wa. Nywol obedo cawa matidi, kede tho bene obedo cawa matidi. Ngima obedo i tung me cako ki tyeko, ki pol kare itye lok mapol ma kengi kwede loyo kare ma wa nywol ki kare ma wa tho.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Agiki i “cik me lwongo macek” kare ducu tye ki lamo mapol loyo ki acaki ki otum. Me yeny lok acel keken onyo pot buk acel i Baibul ki mii ter ni en aye agiki, obedo weko woko baya me Baibul, kadi bene acaki ki otum, pire tek, gin kabedo me kare; agiki, kare ducu, obedo kare ma yot. Kakare, acaki, otum ki agiki bi rwate kacel, kadi pe kare ducu aloka me yoo maromo acel ma i otum obedo macok ki macok kwede ma i acaki.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Yesu onongo owaco ni Yohana ma Bapatiso obedo Elia, ki keken gi nyutu rwom acel me jami me porofeti ma time; ento Elia onongo giluyo ne dako marac (Yesebel) ma onongo temo akano i dije kede otyeko kwo pa Elia, ento pe onongo otimo. Yohana, ma onongo obedo alama pa Elia, dako marac (Herodiya) onongo temo akano i dije kede otyeko kwo pa yene, ki otiekone. Elia kede Yohana gin alama ma gi nyalo loke gi keken, ento gitye ki keken me porofeti mogo ma obala gi, ento pud gi rwatek kwede. Elia pe otho, ento Yohana otho. Ngec ni alama me yoo me porofeti ma rwatek kwede keken pol obedo gin ma obala weko dano ma mito neno ni i wic me Bibul obedo Zabur 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Ka watiyo ki cik me nyutu me mukwongo calo kaka watito ne, wanongo ni cako pa dyere pa Baibul obedo Salamo 117, pot buk ma otir loyo weng i Baibul, ma tye ki rek aryo keken. I mede dong tye pot buk 118, ma en dyere pa Baibul; i mede ci bino pot buk 119, ma obedo pot buk ma mabor loyo weng i Baibul, kede giko pa dyere pa Baibul. Latic me leb ma lamal otero cako ki pot buk ma otir loyo, ci otero giko ki pot buk ma mabor loyo. Gin pot buk aryo ma tye i agiki pa keken. Cako obedo yik, giko obedo kany ma yik ocweyo odoko yago ma opong woko, kany ka lagam weng ma tye i dyere giketo kacel. Neno Salamo 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Paki Rwot, pinye weng; paki en, jo weng. Pien ngwono pa en obedo madit bot wa; ki adiera pa Rwot dong obedo kare weng. Paki Rwot. Zabura 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Lok ma wa tye ka paro, ma kicoyo ki nyig coc adek, kiloko ne calo "Adiera" i rwom 2, ki nyutu acaki pa tung cen pa Baibul (tung cen pa Baibul obedo Zaburi 117-119). Agiki pa tung cen obedo Zaburi 119. Zaburi 118 obedo tung cen pa tung cen. Zaburi 118 tye atir i tung i kin pot buk ma matidi loyo weng ki pot buk ma madwong loyo weng i Baibul, ki pot buk ma matidi loyo weng, ma obedo acaki, kiketo i anyim lok "Adiera" ma kicoyo ki nyig coc adek, ma ginyutu kit adek me Injili ma pe ki giko, ki gin aye lalam pa ngec me poyo pa adiera. Lalam en aye cik ma nyutu kit pa Kirisito calo Alfa ki Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Agiki pa tung, ma obedo chapta 119, obedo akrostik me alifabet ma kiketo i tung Baibul me miyo cing bot lamony leb ma ber tutwal. Kare angwen i chapta 119, lok acel keken kityeko loko ne calo ‘truth’.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Kadong pe i kwanyo lok me adwogi pire keken ki i leb an; pien atye ka geno i cikke mamegi.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Kit me atir me in obedo kit me atir ma pe giko, ki cik me in obedo atir. Rek 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Itye macok, A Rwot; cik pa in weng tye adier. Lok 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Lok pa in obedo ada ki acaki: kede tami pa in ma tye maber keken gibedo matwal. Nyig lok 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Adiera i rek magi obedo cik me lok me janabi pa Baibul ma nyuto agiki ki kare me cako. Kede adiera i rek magi aye ni Alfa ki Omega oketo coc me nying pa En i tung pa Baibul, macalo ma otime pi cako ki agiki. Coc me nying pa En ma Acel ki Agiki obedo "framework" me yaro ngec me loro agiki pa malaika me adek. I dul me tung, agiki tye ki rek angwen, ma gitiyo kwede lok ma giketo calo "truth"; ento rek ma angwen giketo keken calo "true". Rek ma agiki i rek angwen magi nyutu ni, kare me cako, lok en "true".

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

I acaki i coc me cweyo me Genesis 1 ki 2, lok “adiera”, ento ka pe kicoyo ne maber me wang, ki nyutu i lok adek ma i agiki me coc me cweyo; pien lok keken cako ki tar me coc, i rek ma rwate, ma kelo lok “adiera”. I acaki, lok obedo; ki kede en gin weng ocweyo; kede coc me cweyo ma i Genesis cako ki lok “I acaki” kede otum ki lok adek ma nyutu adiera ma rwate ki kit pa Kristo, ma i Isaia kicono calo lacim me nyutu ni en Lubanga acel keken.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Tung pa Bibil (Zabur 117-119) cako i dyel 117, ki waco ikom gin atir ni cako nyutu giko, kien tic ki lok ‘Atir’. Lok en ocweyo kede nyig coc adek, ma gi nyutu Injili ma pe giko ki kwena pa malaika adek, ki gi nyutu malube giko pa lok me yiko. Giko pa tung Bibil obedo nyutu pa alfabeti ma japuonj leb ma maleng ocweyo, me keto adwogi me ngec ni gin ma dong kinyutu ikom kit pa En rwate ki poyo pa lok ‘nyutu’; pien Nyutu pa Yesu Kristo en kwena ma kiketo me nyutu but acel pa kit pa Kristo ma con pe kityeko ngeyo maber tutwal, ka obedo tutwal. Nyutu man rwate ki rek pa lok pa kica, pien lok pa kica tye ki lagam me tice pa Lubanga me nyutu kene ki nying, ka lok pa En tye ka yabu woko.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> Kit ma dit me cik, ki me kit pa Lubanga kene, tye i lok pa Kristo ma onongo owuoko i got. Ngat mo keken ma yubu i tunggi, tye yubu i tung Kristo, Kidi me Kare Weng. Ka wamako lok, wamako Kristo. En aye gin keken ma kamano gamo lok pa En, gin tye yubu i tung En. ‘Tumb me yubu mukene pe ngat mo twero keto, maloyo ma ketyone; en aye Yesu Kristo.’ 1 Corinthians 3:11. ‘Pe tye nying mukene i kun polo, ma kiweko bot dano, ma kwede wa myero rwate.’ Acts 4:12. Kristo, Lok, nyutu pa Lubanga—nyutu pa kit pa En, cik pa En, hera pa En, kwo pa En—en aye tumb me yubu keken ma i tung en wa twero yubu kit ma bi odong kare weng. Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Pud dong tye jami mapol me yaro ikom ada man, ento wa bi giko kany.

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