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

Buk me Joel ki Kanisa me Seventh-day Adventist me Laodikia - Namba 7

Number Seven

Namba abiro

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

I coc me acaki manok manok, wa ocwalo but me coc ma aa ki The Desire of Ages, ma nyuto kit ma Kristo omiyo lok me cal pa yen me zabibu bot jo Yahudi ma gubedo gonyo-gonya. Lok me cal pa wor pa yen me zabibu, en bende wor pa Mose ki pa the Lamb, ma jo 144,000 giyero; kede inspiration owaco wa ni "wor" i lok pa lanen nyuto "gin ma obedo matime kwede." Jo 144,000 gilubo the Lamb ka keken ma oceto iye; ci gibiro woto kom gin matime acel keken calo ma Kristo ki Mose. Kristo, calo "omega" me gin matime me lok pa lanen pa Isirayel macon, ki Mose, "alfa" me gin matime me lok pa lanen pa Isirayel macon, ne gi bedo i cawa ma orwate, ka jo kica me con kicoyo gi woko, ci jo kica manyen kibedo kiyero. Jo 144,000 wero wor pa Mose ki pa the Lamb ki woto kom gin matime pa kare ma jo kica me con kicoyo gi woko—kun Rwot donyo i kica ki jo kica pa en me agiki.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

I kit pa lanen, ka Kristo oyweyo lok me apoya, rwate ki lok ma Peter owaco bot Yudaya ma gibalo lok i Pentekoste. I kare me bal ma agiki, Yesu ka oyweyo lok me apoya bot Yudaya ma gibalo lok, loro jo ma tye kweri yer me opim bot jo me pij wii ki mwenge pa Efraim. Peter bene oyweyo yer acel i Pentekoste; keken en kweri calo ma Joel owaco. Yer me opim obedo yer pa jo me kobo ma con ma gitye giyweyo woko, ka i kare acel keken jo me kobo manyen gitye ginyomo Rwot. Dako ma pe ginywako ma giceko cwinya kadong gindonyo i kare me teto, gitye kiteto pi nyom; kadong tim ma opong maber obed ni gitye kiteto pi cimo pa jo 144,000.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Buk pa Joel cako ki diro acel ma tito kit ma pur me zabibu pa Lubanga kibalo woko ki jo macemo waini ki gin me cemo ma tek, jo ma “waini manyen” kigolo woko ki gi me camo. Kane Yesu onyutu bot Yahudi ni lobo pa ruoth pa gi kibigolo woko ki gi kibi mi bot dul me jo-lim me pur ma bibedo cweyo jami me pur me zabibu ma atir, Yesu odwogo kit kendo oyaro “kidi me tung” i ot pa Lubanga ma kigiweyo woko, ento gitetere ni obino bedo “kidi me wii ot.” Lacako nobino dwogo i agiki, kendo ka ada man kiyaro, gineno calo “lamaleng.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

Cik me miyo nying ma acaki i Lok pa Rubanga omiyo wa ngec ni, pien Yoel acako ki yubo i kom balo pa bur me zabibu; man aye kom ma lamal me waco pa en. Yoel pe obedo keken, pien nabii madwong weng gicako waco pa gi ki yubo i kom bal pa Israel ki kit pa Israel ma olal.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

I Yesaya 28 “jo me puko ma tye ki teko i Yerusalem” gin nyutu calo “joma mabar pa Efraim,” ki calo “korona me ngwec.” “Korona” nyutu teko me lalo, “ngwec” nyutu kit pa Setani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Lajwaki gibedo gi rwate ki gin ma odong (“residue”) ma gibedo “korona me yabo” pa Lubanga, pien i kare me kop me ogiko Laa Rwot otero “lobo me yabo” pa en, calo kit ma en otero “lobo me ngwero” i Kurusi. “Lobo me ngwero” i Kurusi onyuto “lobo me yabo” i cik me Sande.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Koth me agiki ocako i ceng 9/11, ka keto cing pa 144,000 kacel ki kwero pa jo ma tye ki ngima bene ocako. I cawa me keto cing, cwero pa Roho Maleng ocako i ceng 9/11, ka Yesu owolo piny koc manok. En obedo kwonde; ento cwero pa Roho Maleng ma i Goyo Dwon me cawa abicel me otum en aye kidi me wi. "Marvelous" obedo alama me kare me cwero pa Roho Maleng ki ceng 9/11 nyo i Cik me Sunday.

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Alama ma rwatte, ento ma gonyo, me “keng me wi” ma nyutu telo, kimiyo piny iye i lok me Yesaya 28, ka jo mwai ma tye katelo Yelusalemu kicayo gi woko, ci kimiyo bot ogwok telo pa Kanisa pa Lubanga. Man nyutu lok me cal pa lobo me zabibu. Keng me wi pa jo mwai kigolo woko, ci jo 144,000 dong gibedo keng me wi ma nyutu lobo me rwot pa Kristo. Yesaya opwonya gin acel keken i pot buk 22, ka Shebna kicwalo i piny ma bor, kicwako kabedo ne woko, kicako ki Eliakim. Ka obedo jo mwai pa Efraim onyo Shebna i pot buk 22, gin acel keken: gin cal me nyutu ni telo pa dano pa lagam pa Lubanga ma me con kicayo woko.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zekariya nyutu Donyo me Loyo, ma bende obedo Wuo me otum i dii; ci lok ma bino anyim rwate ki Aisaia, kun nyutu jo pa Lubanga macalo engule.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Bed maber tutwal, nyako me Siyon; yeyi dwong, nyako me Jerusalem: nen, rwot mii obino bot in; en atir, ki tye ki loyo me gwoko; en mot, ki tye ka woto i wi punda, ki i wi nyare pa punda. Kede abi cweyo woko gari me lweny ki Efraim, kede abi cweyo woko faras ki Jerusalem, kede om me lweny obicweyo woko; kede obi waco kuc bot jo me gweng; kede lony pa en obedo ki pi madit dok i pi madit, ki tyen pi dok i tung me piny weng.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> In bene, pi remo me laloc pa in, agolo woko jo macung pa in ki i bur ma pe tye pii iye.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Dwogu bot kacel me gwoko ma tek, yin jo ma kigoyo lwete me geno: kombedi keken acwalo ni, abidwoko bot in aryo; ka abigamo Yuda pi an, abipongo agola ki Efraim, abiyubu lutino pa in, O Siyoni, i kom lutino pa in, O Girisi, ci abiketi in macalo laa pa ngat ma twero.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Rwot bi per i wii gi, kadi kete pa iye bi woto calo lec; Rwot Lubanga bi tugo olut, kede bi woto ki adira me otina. Rwot pa dul me lweny bi gwoko gi; gubicam, kede gubiloyo ki kidi pa ololo; gibimin, kede gibiyogi calo gin ma ikom waini; kede gibipong calo agulu, ka calo tung me kica. Rwot Lubanga pa gi bi rengo gi i nino meno calo pudu me die pa jogi; pien gibibedo calo kidi pa taci, ma giyubo malo calo lanyut i kom piny pa iye. Pien ber pa iye en madit nining, kede kit pa iye en maleng nining! Cere bimiyo lawi bedo i kwe, kede waini manyen bimiyo nyako bedo i kwe. Zekaliya 9:9-17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Cik apar acel (9/11) waco ni, “I in bende, ki remo me keto cing pa in, acwalo woko jigi pa in ki ii buru ma pe tye pi.” Kristo omoko keto cing ki jo mapol pi ceng abicel, kede ceng man ocake ki baptiismo pa En. I kare me mwaka adek ki nyandwat, Kristo onongo woto ikin jo; kede i agiki pa kare meno, Kristo oketo i tim lok me Laco Lok Zekariya ma nyutu donjo pa Mesiya ki dwong i Yerusalem. Kwac me Otum Odiiro ocako kare ma okello i tho pa Kristo, kede iko pa En, kede dwogo kwo pa En. Baptiismo pa Kristo nyutu calo tho pa En, kede iko pa En, kede dwogo kwo pa En; eka ocake kede agiki pa kare me mwaka adek ki nyandwat gin acel keken.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Baptiiso pa Kristo tye calo ranyisi pa 9/11, ki 9/11 en acaki pa kare ma ogik i Cik me Sande. I 9/11 koth me agiki ocako calo kot ma piny piny, ki i Cik me Sande en ocwalo weng pe ki rarye, calo ranyisi ma Kristo oywoto bot luwogi kot manok manok mapwod pe me cwal madwong’ i Pentekoti.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zekaliya 9:11 rwate ki 9/11, bende rwate ki Yubu me i tung me otio ma kelo bot Cik pa Sande. I 9/11 kwena pa Laodikea obino calo adwogi pa kare man, macalo ma otime i 1856 ki 1888. Kwena pa Laodikea kimiyo bot jo ma pe gi ngeyo ni gi otho. Gi tye i bur ma pe tye ki kwena me dik me agiki, pien bur gi pe tye ki pii. Ka Laodikea dong odwoko goyo i cwinyo gi, Rwot obi golo gi woko ki i bur, pien nyo kare me temo obedo giko i kare me Cik pa Sande, gi obedo jo i turu pa geno.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Ento yin bende, ki remo me kica pa yin, acwalo woko jo ma kigengo pa yin ki iye bur ma pe tye pi. Dwogo bot ot me gengo, jo ma kigengo ma tye ki geno: ka tin bene, awaco ni abidwok i yin aryo. Zekaliya 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 omiyo teko bot ngec ma obino i 1989. Ngec eno obedo ngec pa malaika ma adek, ento i kit ki cik pa yubu me dwok-kite me Millerite, 1989 onongo obedo kare me bino pa malaika ma acel. I August 11, 1840, otum pa lok me poro ikom Islam omiyo ngec pa malaika ma acel teko, ki onongo onyutu ni bino pa malaika ma adek me 1989 bicon bedo ki teko ki otum pa lok me poro ikom Islam.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Ka porofesi pa Islam okiconye woko i August 11, 1840, malaika ma i Revelation 10 oboro piny; ci man onyuto cal me borone pa malaika ma i Revelation 18 i 9/11. Keto teko pa malaika ma acel i 1840, ki keto teko pa malaika ma aryo i 1844, duto ginyuto cal me keto teko pa malaika ma adek i 9/11. July 18, 2020, obedo kare me bino pa malaika ma aryo, calo kit ma kwalo cwiny me acel pa Millerite ma otime i April 19, 1844. Lok me mukato pi keto teko pa malaika ma acel ki ma aryo i mukato pa Millerite, kede lok me mukato pi keto teko pa malaika ma adek i 9/11, gimiyo lami bot keto teko pa lok me Midnight Cry ma obino i July 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Kare me keto cim cako i 9/11 ki tyeko i cik me Sande. Ocako ki Krais oyomo manok pa Koth me agiki, ki tyeko ki leb me mac ma kelo lok bot piny weng i Pentekoti. Pita oyaro ni Pentekoti obedo tyeko poro pa Yowe. Pien mano obedo adwogi, mano cimo ni yomo pa Krais bende obedo tyeko poro pa Yowe, pien kare me Pentekoti tye ki acaki gi agiki ma kinyutu ni Alfa bende obedo Omega. I ceng ma Krais odwogo ki i tho kimiyo acoya pa baali, ki inyim ceng abic apar, i Pentekoti, kimiyo acoya pa wiit ma kiketo malo. 9/11 rwako cal me Lwak me Otum ma obino con ko ma pud keken ki olimo i cik me Sande. Tyeko maber me nyuto pa Lwak me Otum ma i Sekaraia 9:9 obedo inyim Julai 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Bed maber tutwal, nyako Siyon; yweyo dwon, nyako Jerusalem: nen, rwot mamegi obino boti; en ma kare, kede tye ki lwak; en mot, kendo tye ka woto i tung’ pa punda, kede i tung’ pa nyathi pa punda. Zekariya 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Eyo, Zekaraia orwate ki cim pa Aisaia me ni jo pa Lubanga obedo taji; ento dong omedo woko ni taji en bende bendera ka ocoyo ni, “pien gibedo calo kidi me taji, kicweyo malo calo bendera i pinyne”; kede, Zekaraia bende okello dwon me cwiny ma rwate ki cimi pa Yoel me “corn” ki “new wine,” ka owaco ni, “‘corn’ obiwero lacoo matino cwinye obed maber, ki ‘new wine’ bende obiwero nyako matino cwinye obed maber.” Ka wa paro ikom coc me jo minyo waini mapol pa Efraim i pot apar aboro, wune ni man en pot me Bibul ma tito nying “rest and the refreshing.” Man en acel ikin lok mapire tek i coc me Bibul ikom latter rain; ka kamano, jo minyo waini pa Efraim magi myero obed jo acel keken kwede jo ma Yoel owaco gin.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. ...

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Bedu, ki limu; wuuru, ki wuu: gi opwodho, ento pe ki waini; gi ocokocok, ento pe ki kic ma rweny. Pien Rwot ocweyo i botu Roho me nino madwong, ki ocigo wangwu: lanabi ki rwodwu, lanenogi, ocigogi. Neno pa gin weng obedo botu calo lok me buk ma kicigo, ma dano gicweyo bot ngat ma okwan, gi waco ni, “Kwan eni, apeny in”: ento owaco ni, “Pe atwero; pien kicigo.” Ki cweyo buk bot ngat ma pe okwan, gi waco ni, “Kwan eni, apeny in”: ento owaco ni, “Pe atye ma okwan.”

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Keken Rwot owaco ni, pien jo man gicemo ir an ki dhogi, kede ki lebgi giweko an, ento gin obalo cwinya gi woko bot an, kede lworo gi bot an gipwonye ki cik pa dano: enoni, nen, abi mede timo tic ma lamal i tung jo man, tic ma lamal kacel ki cakita: pien ngec pa jo ngec obiro rweny, kede paro pa joma paro maber obiro kano. Kwer bot jo ma tye ka cawo piny me cano paro gi bot Rwot, kede ticgi tye i lic, gicako waco ni, “Anga me neno wa? kede anga me ngeyo wa?” Adier, doko weche i piny wiye obiter calo lobo pa jal layo ada: pien bende tic romo waco bot jal otime ne ni, “Pe otime an?” onyo gimoro ma ogero obiro waco bot jal ogero ne ni, “Pe onongo tye ki ngec?” Isaya 28:1-8; 29:9-16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Rwot bi timo “tic ma lamal” i tung jo manyotho pa Efraim ka bino kwanyo riekgi ki ngeyogi, jami aryo keken ma tye ki kube ki ngeyo me mede pa ngec ka leb pa anabii kityabo woko. Jo mariek keken ni gityeko ngeyo. But me “tic ma lamal” obedo kwanyo woko ngec ma Lej pa dul Juda ogolo lacim ki iye ki i wic pa jo manyotho pa Efraim. Yweyo jo mariek ki jo marac obedo but me “tic ma lamal” pa Rwot. En Lok me Ber ma kare pe otum. Bang ma Kristo ocwalo Yahudi ma gicako doyo i “aloka pa yeb pa waini,” mi gityeko yaro kwedgi keken, En penyo lapeny acel ki i Zaburi 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Kidi ma jo me yubo ot okwanyo, obedo kidi me wii cing. Man en tic pa Rwot; obedo pire tek i wang wa. Man en ceng ma Rwot ocweyo; wabimaro kede wabibedo mor iye. Zabura 118:22-24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Rwot bi timo “tic ma pire tek kacel ki yubu” i bot jogi ma gibedo kongo pa Efraim, kacel ki kwanyo ki i twero pa gi me ngeno ada. “Kidi me wii me tung” obedo ma pire tek i wang jo ma tye ki “kongo manyen” pa Joel.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Jo ma nyo kongo ki kwete pe twero kwano buk ma kigengo, ka obedo ni ludito ma kiyaro calo “joma opwonyo,” onyo jopiny ma kiyaro calo “joma pe opwonyo.” Pe twero mede ni jo ma nyo kongo ki kwete ginyeyo ki matut lagam pa rwom pa Lok pa Lubanga, ma kiyaro calo “buk ma kigengo.” Jo ma nyo kongo ki kwete bene ginyutu aryo ni “tye ki woko ki yoo.” Dok, man kiyiko i Yesaya 28, i but me Buk pa Lok pa Lubanga ma maloyo pi “koth me agiki,” kany ka Yesaya nyutu “bedo me kuc ki yweyo” ma jo ma nyo kongo ki kwete pe winyo. “Bedo me kuc ki yweyo” obedo lok, pien romo winyo.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Mabur okwanyo jo mabur ki i “yore macon” pa Jeremia, ma en “yor” me wot iye me nongo koth me agiki, ma Jeremia oyaro calo “kuc”. Jo mabur me Efraim ogamo lok me koth me agiki; man obedo gin ma Lok me Lubanga owaco keken. Gubedo mabur pien gigamo dwogo bot tar me kare me acaki ma miyo pien me tar me jo 144,000, ma en tar me koth me agiki.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

‘Tic ma pire tek’ ma kitimo ikom jogi mamot pa Efraim otime i cawa me yabo kot me agiki. I cawa me kot me agiki, lok me temo kelo dul aryo pa jopako, ma ginyutu kwede ranyisi pa ‘waini’ ma gi camo. Jo marac gijuko me keto ticgi me poropes ikom rek me lok me con maleng, kede gin ma tito yore me ‘rek ikom rek’ me Aisaia 28 gi camo ‘waini manyen’. Mamot pa jo marac nyutu piny ki pe gubedo twero me ngeyo poropes, kede bedo gi ma pe neno o aa ki pe gikwanyo dwogo i yore me con ma lapor. Yesu okwero jo Yuda ma gigoyo lok, kun openyo gi ni: “Ubino okwano keken pi kidi ma kigweyo woko, ma obedo wii me wang kom?”

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Kidi ma obedo wi me kon nyutu adwogi me porofetik ni adwogi me opok onyo kidi me kon obedo dok gin acel i kidi me wi me ot. Kidi me Alfa en bende kidi me Omega. Cik me porofetik madit loyo ma cako kede cogo kit me tic me rek i tung rek (ma en kit me tic me kuc me agiki) en ni cako pa gin nyutu agiki pa gin. Cik me porofetik madit loyo i lwak pa Millerite en “cik me nino pi higa,” ma kityeko moko atir ka malaika me Revelation apar o aa piny. Cik me porofetik madit loyo i lwak pa 144,000 en ni cako nyutu agiki, ma kityeko moko atir ka malaika me Revelation apar abongwen o aa piny.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Lok me poro pa Lubanga tye ki yaro maber loyo ikom jami ma rwate ki koth me agiki. Gin acel i jami man ni jo ma ting’o mo matek pa Efraim pe gi twero ngeyo koth me agiki, ki nono man kiyaro ne i kit ma Yahudi gityeko waco i bot Pitol ni ludito tye gi mo. Kit ma pire tek me yore me timo kiketo ne kakare i Lok pa Lubanga tutwal, kityeko yaro ne dok dok calo Alfa ki Omega; ento Lok en ocungo i botgi. Yore me timo, cik madit me poro, ki lok pa koth me agiki, gin but acel acel me jami ma kiyeko maleng i rek me gin matime me poro, ma kiyaro calo “tic ma lamaloyo.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Dok lok pa Rwot pa lwak weng obino bot an, waco ni: Eyo, Rwot pa lwak weng owaco ni: An atye ki nywero madit pi Zion, ki bene atye ki keco madit pi ne. Eyo, Rwot owaco ni: Abedo dok odwogo i Zion, ci abi bedo i tung Jerusalem; ci Jerusalem biconye poto pa adwogi, got pa Rwot pa lwak weng got maleng. Eyo, Rwot pa lwak weng owaco ni: Obi bedo dok i yo pa Jerusalem laco maduong ki dako maduong, ci dano acel acel obi bedo ki opobo i lwetne pien odoko yut. Ci yo pa poto bina opong ki latic ki nyiri tye ka tugo i yogi.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Eyo, Rwot pa jo lweny weng owaco ni: Ka en obedo ma pire tek i wang jo ma ogiko pa jogi i kare man, en bota bene obedo ma pire tek i wang an? Rwot pa jo lweny weng owaco ni. Eyo, Rwot pa jo lweny weng owaco ni: Nen, abi warogi woko jo ma an obedo gi ki piny i tung me nyolo ceng, kede ki piny i tung me congo ceng; kede abiwotogi, gin binedo i wang Jerusalemu: gin binedo jo ma an obedo gi, kede an abedo Jwok pa’gi, i atir ki i rwom maber. Eyo, Rwot pa jo lweny weng owaco ni: Lwete obed matek, wun ma winyo i kare man lok magi ki dho pa jonabi, ma ne i kare ma but pa ot pa Rwot pa jo lweny weng oketo, wek Hekalu ocweyo. Pien anyim pa kare man pe tye nyutu me tic pa dano, pe bene tye nyutu me tic pa le; kede pe tye kuc bot gin ma aa woko onyo donyo, pien peko obedo iye: pien amiye dano weng, acel acel, obed i luny bot ludokgi. Ento kombedi, pe abedo bot jo ma ogiko pa jogi calo i kare mukato, owaco Rwot pa jo lweny weng. Zekariya 8:1-11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zekariya owaco ni, “Mi lwetwu obed gi teko, jo ma winyo i kare magi lok magi ma kiwaco ki cwe pa lanabi, ma onongo i nino ma kicako gonyo me ot pa Rwot ma Rweny me lweny, pi ot meno myero kiyube.” Gin ma miyo jo pa Lubanga teko en aye lok pa gonyo ma doko kidi me wi. Lok meno en ni gin ma otime i kare pa Millerite otime odoco i kare pa jo 144,000.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristo openyo: "Ka obedo lamal i wang jo oturo pa dul jo man i kare magi, bende obedo lamal i wang an anaa?" Penyo man nyutu cawa porofetik pa "tic ma lamal" pa Lubanga, ma en aye gin me wec pa porofeta weng; ento nyutu bende kare ma kit Laodicea pa jo 144,000 dwogo dok obedo kit Filadelfia pa jo 144,000. En aye kare acel ki kare ma gityeko ceto gi alama, ki kare acel ma kit dwogo ki i "lweny" dok i "rwate", ma aye kany ka tic me kube kit pa Lubanga ki kit pa dano i iye dul jo man kityeko piny, pien Hekalu oyweyo atir. Man romo ngene i weche me potbuk, pien gin matime porofetik ma kicwako cal ni "tic ma lamal" pa En obedo lamal i wang Lubanga ki i wang jo oturo, ki "wang ki wang" obedo cal me rwom. Rwom ma kicwako cal kany tye kwano pi kiceto alama pa jo pa Lubanga ma giluwo Lut ka otero wot piny weng, ma gibino i kare ma gikwongo me tho ki pe gitimo richo, ki pe gicoyo cal pa Kristo marac.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mika nyutu ni tari me acaki pa Isirayeli ma con obedo “gin ma lamal.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Kaka i kare ma in i aa woko ki piny me Misri, abi nyuto ne gin ma pire tek. Mika 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

'Tic ma pire tek' obedo histori me gony; gin 'ma pire tek' pien histori me gony ocwalo dok i histori me agiki, ma cal me ne obedo keng me wi. 'Tic ma pire tek' obedo histori ma cako ki keng me tung kede giko ki 'keng me wi'. 'Tic ma pire tek' pa En oketo piny i histori pa Moses, kede otimi ne dok i histori pa Kirisito. Moses obedo keng me tung, ento Kirisito obedo keng me wi. Moses obedo Alfa, Kirisito obedo Omega, i kit me lagam.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> "Cako ki Mose, ma obedo keken Alfa pa lok pa Baibul, Kristo onyutu gin ma pire kene i Makwalo Maleng weng." The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Mose onongo omiyo ngec, ci Petero otii ki lok pa Mose i Pentekoste me nyutu ni Mose onongo obedo cing pa Kiristo.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ento gin jene, ma Lubanga onongo onyutu ki doka pa lanabi mamegi weng, ni Kiristo myero oribe, en ocikone tutwal. Omiyo, lok cwinyu, kede dwogu, omiyo richou opoye woko, ka cawa me cwec bino ki bot Ladit; enó bicwalo Yesu Kiristo, ma onongo kicwalo lok botu: ma polo myero ocwako nyaka cawa me dwogo pa gin weng, ma Lubanga owaco ki doka pa lanabi mamegi maleng weng, ki cako pa piny. Pien Mose adada owaco bot jo mukwongo ni, “Lanabi myero Ladit Lubanga mamegi obi leyo botu ki i tung’ owete mamegi, calo an; en aye ma myero iwinye i gin weng ma obiwaco botu.” Kede obino time ni cwiny mo keken ma pe winyo lanabi meno, obigik woko ki iye jo. Eyo, kede lanabi weng openo ki Samweli, kede gin ma bino banggi; gin weng ma owaco, gi bene owaco cen pi kare magi. Kit me Tic pa Latic 3:18-24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Mose calo Alfa, ento Kristo calo Omega, okete maber pire ki nyutu me aryo ma Pita omiyo ikom Mose i poko piny pa Laro Maleng i nino me Pentekote; katico kamano, Pita otingo bedo ka dino piny kede ka nyutu ni rwom ma pire tek i kwena me Koth mar Agiki (kede lweny ma kigero ikom en) obedo cik pa lanabi me “Alfa ki Omega.” Cik eni obedo rwom pa jo 144,000 ma rwate ki cik me “higa-nino” i lok me kare pa Millerite. Cik me “Alfa ki Omega” obedo cik me “twolo doki kidi me wii,” obedo bene cik me “Mose ki Lamb;” pien mano, ki keto nying ne ki cwiny pa Laro Maleng calo acel ikom ceke i wer me pur me zabibu, ma obedo bene wer me Mose ki Lamb.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Cako ki giko ma ginyutu i rek me poropheti mapol nyutu mukato me kare ma Lubanga otyeko timo ‘tic ma lamal’; en aye can ma kelo woko ki ngeyo gin ma cal me ‘tic ma lamal’ nyutu, ma oloko dano me Laodikea obed dano me Filadelfia, omiyo obedo kidi i hekalu ma tye ka yubore, calo kit ma hekalu pa Millerite oyube i mwaka 46 nyo ka oko i October 22, 1844, ka Rwot obino matwal i hekalu pa en.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Ka tye kamano, ka un otemo ki neno ni Rwot obedo ma ki kica. I bot en ma un biro, macalo bot kidi matye ki cwiny—ma jo kicwero ne—ento ma Lubanga oyero ne, ki ma rweny tutwal. Un bene, calo kidi matye ki cwiny, kiyengo un ot me cwiny, dul me lami ma maleng, pi miyo mic me cwiny, ma rwom i wang Lubanga, ki kom Yesu Kiristo. Kamano, bene kicoyo i Lok me Buk ni, “Nen, an atero i Sion kidi me kun ma wi, ma kiyero, ma rweny tutwal; ki ngat ma geno iye pe oriek.” Omiyo, bot un ma igeno, en rweny tutwal; ento i jo ma pe giwinyo, kidi ma jo yengo ot okwero, kidi keken meno kitedo ne bedo wi me kun, kede kidi me butu, kede got me kwalo—bot jo ma gibutu i leb, pien pe giwinyo leb; pi mano bene kitero gi iye. Ento un obedo dul ma kiyero, dul me lami pa rwot, lobo ma maleng, jo ma en omako pire kene; mondo upake pak pa en ma ooro un ki i otela i wang maler tutwal. Jo ma con pe onongo gin jo, ento kombedi gin jo pa Lubanga; ma con pe onongo oywako kica, ento kombedi oywako kica. 1 Petero 2:3-10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Bedo kilwongo i ler pa En ma pire tek nyutu kare ma kicwalo luongo, pien alama me yo me 1888, ma ki yaro ne ki Cwiny Maler calo poto wic pa Kora i ‘alpha’ me gin pa Musa, ka kicwalo ne i nino me agiki, romo rwatte kwede 9/11, ka ngec pa Laodicea obino ki anjel me adek, kun ki yore pa Cwiny Maler. Jo-Laodicea i poropesia gi tye “gi opoko wang,” ma nyutu ni gi tye i otum; ki luongo me wuok ki i otum ocako ka ngec pa Laodicea obino i 1856, 1888 ki 9/11. I 9/11, “luongo me wuok ki i otum” ne pe keken obedo luongo me ngeyo ler pa anjel me Yabo apar aboro, ento bende ne obedo luongo bot ngat ma winyo me odonjo i mukato keken, kama “tic ma pire tek” pa Lubanga bi nongo giko gi maber opong piny.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

I kare me cawa apar adek ma otyeko otime woko, ki yaro dong ka dong ni tito me nabi pa 'Lok Maber ma Pe Giko' obedo gin ma otimore con, ma iye ada pa nabi kiyabo woko, ma kiyabo man ocako yore me temo i tuk adek, ki ki kit aryo me makelo kwede ma nyutu i tem adek. Tem me acel ki me aryo gipar ki kit pa tem me adek, pien tem me adek obedo tem me litmus ma yaro ni ka dong igamo tem me acel ki me aryo onyo pe. Lamalo mukene i Lok Maber ma Pe Giko obedo ni myero igamo tem matye kombedi, pi bedo iye i tem ma bino anyim.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Lok me con pa "tic ma lamal" bene obedo lok me con ma "Injili matwal" oyomo i tung ma malo loyo, pien cawa me hukumu ma ocwalo ne ki Malaika acel, ki miyo nying ni Injili matwal, nongo tyeko pire tek kacako ki 9/11. Hukumu ma kiguromo bot Millerites en October 22, 1844, ka lacabe oloro woko i poko me bikira apar, kamano, en tye cal pa Cik me Jumapil, ka lacabe oloro doki i poko me bikira apar. 9/11 ocwalo ngec ni cawa me hukumu pa Lubanga me tweyo cako i Cik me Jumapil, macalo kaka Millerites ocwalo ngec ni cawa me hukumu me yubu ocako i October 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Ki 9/11 dok i cik me Sande, en kare ma kinyutu calo "tic ma lamal pa Lubanga," kede calo "kidi me tung pac ma obedo 'wii me kona'," kede calo "kare me Pentekoti," kede calo "Habakkuk 2," kede calo "kare me kobo pa 144,000," kede calo "kare me tem me cal pa lyec," kede calo "lok me ber ma pe kato," kede calo "tari maleng me 1840 dok 1844," kede calo "tari me Revelation 10," kede calo "tari ki batiso pa Kristo dok i tho ne."

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Lok me gin ma otime ma kinyutu i fractal ki baptiis pa En ocako kare me nino 2520 ma otyeko i msalaba. Baptiis pa Kricito onongo nyutu tho pa En, iko pa En, ki odok ki tho pa En, ma otimore acel ki acel i agiki pa nino 1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Ka Roho Maleng oboro piny i baptiiso pa Kirisito, en onongo nyuto ranyisi me boro piny pa engeelo me Nyutu apar aboro i 9/11. Ceng me porofeti 1260 lacen, gin ma baptiiso otyeko ranyisi gi gitime me adaa i Musalaba. Lok me kare ocako ki baptiiso nyo oo i Musalaba, tye ki lok me ‘Alfa’ ma ranyisi, ma i agiki pa kare gitime me adaa. Lok me ‘Alfa’ ki me ‘Omega’ obedo fraktal pa lok me kare weng. Lok me kare ocako ki baptiiso nyo oo i Musalaba en aye ‘tic pa Lubanga ma lamal,’ ci lok en bene kityeko ranyisi gi ‘baptiiso pa Kirisito,’ kede bene ‘tho, kume, ki dwogo i kwo pa En me adaa,’ ci pien bene ‘baptiiso pa Israel me con i Yamo Mit,’ ki bene ‘baptiiso pa cwinye aboro i kare me Noa.’ Kare magi weng ginyuto ranyisi lok me kare pa ‘tic ma lamal’ pa Lubanga.

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Ka obino ikom namba 8 calo alama me dwogo bot ngima, en aye ngat aboro ma i bwat pa Noa gin nyutu me acaki pa namba 8 calo alama; ki cik me nyutu me acaki, lok weng me nabi tye i nyutu me acaki. Ngat aboro tye ka aa ki piny macon i piny manyen, pe?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Jo aboro onongo gitye kikome i kare me koth, ento gin weng ma kijuko ngec me ciko pa koth gi otho, atir? Jo aboro ma odonyo i lobo manyen, ma ki yaro gi i lok mukato pa ngec me ciko ma kijuko, lawii maloro, koth ki lobo manyen, gikato i lok me cik me kare ki lobo macon i lobo manyen.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Aloka me dispensation ma nyutu ngat aboro ma gin alufu mia acel apar angwen angwen, en aye wot ki Laodicea bot Philadelphia; me acel keken, en aye wot ki Kanisa ma tye i lweny ma kimego ki ngano ki tare bot Kanisa ma loyo ma kimego keken ki lamal me ngano me acaki, ma kityeko keti malo cal me lamal pi lobo weng me neno, macalo neno boto acel keken i pi ma yamo tek. Jogi en aboro ma obedo pa abicel aryo, ki gin mukato me oko pa boto ki oko pa Red Sea ducu gin nyutu pa “tic pa En ma lamal.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Cwinyo gini gin gi ma kiciero i tyeko lok me Revelation 11:11. Gin jo kica pa Lubanga; wuonegi Abraham ne obedo cal ma yero gi, pien ne tye ki alama me kica ki tahiri ma myero kitim i nino aboro.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Rek weng man nyutu kare acel me cawa, ki kare man cako ki rwom pa 9/11, kede ocok i cik me Sunday law. 9/11 obedo kidi me rwom, ki cik me Sunday law obedo kidi me wii. I gin mukato me nwoyo yabo Yerusalem i cawa pa Nehemiah ki Ezra, rwom otyeko i kare pa cik ma acel, ki ot pa Lubanga keken otyeko con tutwal i anyim cik ma adek. I gin mukato pa Millerite, rwom kiketo i dwe me May me 1842, ka cal me 1843 kicwalo ki kigolo i coc. Yubo pa ot pa Lubanga pa Millerite onongo mito ceng 46, ki cako ki 1798, kede ocok i 1844. Pore 22 October, 1844, ot pa Lubanga pa Millerite otyeko, kidi me wii bene obedo Midnight Cry. Ka Midnight Cry otum i 22 October, 1844, alpha ki cik ma adek pa 457 BC onongo ocake ki rwate ne i omega pa 1844. 457 BC obedo alpha pa cengi 2300, ki 1844 obedo omega. Gin aryo eni obedo maromo i rwom acel, pien cik onyo lamedo gin weng kwena, ki gi aryo eni gi nyutu calo cik me Sunday law, kun bino bedo cik, ki kun kwena pa lamedo ma adek odwongo i kwayo madwong.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Cakke 457 BC nyaka 408 BC, cawa 49 ma Daniel ociko calo kare ma Yahudi bi tyeko yiko, “yoo obiyik dok, kede oguta, kadok i cawa me peko.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Omiyo, ngeyo ki ngene ni: i kare ma cik obino woko pi dwogo ki yubo Jerusalem nyaka i Mesiya, lati pa Rwot, obedo cabit abicel ki cabit piero abiro ki aryo; yoo obiyubu doki, ki bar, kadi i cawa me peko. Daniel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC ki 1844 obedo Alfa ki Omega me lagwok me mwaka 2300. Gin aryo gi nyuto calo Cik me Ceng Abicel, pien calo Alfa ki Omega gi obedo acel, ki cwiny peko me 1844 okete i rwom, ki kony pa lagwok, kwede cwiny peko me Latiang. Ka 1844 nyuto calo Latiang, ki eni atir, dong rwate me Alfa pa 1844 (457 BC) bene timo kamano. Caka ki 1844 paka 1863 yaro yoo me temo pa Malaika me adek. Yoo me temo meno kiyaro ki mwaka 49 ma i kin Cik me adek, Cik me Ceng Abicel, ki tyeko tic me yoo ki ogwok ma time i cawa me peko.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Caki ki mwaka 457 me anyim Kristo dok oo i mwaka 408 me anyim Kristo, en obedo tariik me “Alfa” me mwaka 2300, ma nyuto tariik me “Omega” me mwaka 1844 oo i 1863. Tariik aryo eni nyuto tariik me 144,000, inyim ka kiketo gi cing i cik me Sunday, oo i kare ma tem me dano ogiko. Tic pa 144,000 en me lwoko laco ki dako dwogo i “yore me con”, ma Aisaia nyutu calo gengo doki kabedo me con ma obor, ki ma Jeremia cimo ni en yore ma kelo bot lok me “Latter Rain”. “Wall” en Cik pa Lubanga, ma 144,000 binenyuto bot piny weng macalo “ensign”. Man bi time i cawa me peko me “woe” adek me Islam, pien en Islam ema keco lwak me piny. Tic en kede cawa me peko bime mede oo i kare ma Mikael ocungo.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Omiyo, ka itwero neno ni kare ma aa i 457 BC nyaka 408 BC obedo kare me porofetik ma ocake ki cik adek, ki ma onyutu calo kare me porofetik ma ocake i 1844 ki bino pa malaika adek, dok otyeko i 1863, ci itwero neno ni kit ma gi rwate kwede porofesi me mwaka 2300—ka gin ka me cako onyo ka me tyeko—keto ngec ni gi obedo Alfa ki Omega i kom gi kene. Kare me peko pa Nehemia nyutu kare me peko ma okelo anyim kede nywako iye Lweny me Civil War. Kare me mwaka 49 i histori me Alfa nyutu kare me mwaka 19 i histori me Omega. Kare me mwaka 19 en bene onyutu ne ki mwaka 19 i cako me porofesi me mwaka 65 pa Aisaia.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Pien wic pa Siria en Damasko, ka wic pa Damasko en Rezin; ki i kare me higa 65, Efraim bi poto woko, ma pe obed jo. Isaiah 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Isaya oketo anyim poropheti man i hining 742 BC, kendo i 723 BC, hining 19 lacen, dugo me bor ogol gi i twon pi hining 2520 ma ogik i 1798. Hining 19, ki 742 BC ocito i 723 BC, rwate maber kwede hining 19, ki 1844 ocito i 1863; pien hining 19 me acaki obedo Alfa me poropheti man, kede hining 19 me agiki obedo Omega. I mukato me hining 19, Isaya ogamo bot Rwot marac Ahaz ki lok me kodi me agiki, macalo kicoyo i verse 8 calo lok me 'diyo 7'. Ahaz okwero lok ne; kede Laodicean Millerite Adventism bende i 1863 okwero lok man.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

I cawa meno, Ladit jadolo pa Ahaz odonyo i Asiriya, oketo dwogo cal me temgi pa jo ma yaro joki, ci Ahaz ociko gicweyo i dii me tem pa Lubanga. Gima eni rwate ki lok pa lanabi ma pe owinyo cik, ma onongo kiciko ni pe obed dwogo i Yuda ki yoo acel calo ma obino kwede; ento odwogo, ci lanabi ma pe atir, ma waco kwoo, omaloko ne, me nyutu dwogo bot yore me tic pa Protestant ma orem woko, me gwen bot ngec pa Millerite ikom “seche aboro”, i tyeko ma rwate ki gonyo ma macon me gwok ma odwogo i gim ma oyoto woko.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Man onongo tye ka time i kare ma lweny me piny iye dano pire kene tye ka cako i kin lobo me rwot ma i bor ki lobo me rwot ma i cen; ki kamano, en nyutu Lweny me Piny ma i United States, ka kare me cawa 19 otime doki. 742 BC nyo i 723 BC nyutu kare me cawa 19 pa 1844 nyo i 1863, ma nyutu kare ki Cik pa Sunday nyo i giko me kare me temo. Lok me gin ma otime ki 9/11 nyo i Cik pa Sunday en lok me tem pa cal pa lam i piny United States, ma en bene time i piny weng i tem pa cal pa lam ma cako i Cik pa Sunday. Ki kamano, kare me cawa 19 ma nyutu Cik pa Sunday nyo i giko me kare me temo, bene nyutu lok me gin ma otime ki 9/11 nyo i Cik pa Sunday, ma en lok me “tic mameri” pa En.

We will continue in the next article.

Wa bi medo i coc ma anyim.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Lok pa Rwot obino bot an, waco ni, Wod dano, ngo en waci mane un tye kwede i piny Israel, waco ni, Nino ocako bedo macol, ci yabo weng pe otimore? Wacigi ni, Maka Rwot Lubanga owaco ni; abi weko waci man otum, ci pe dong gibiloko ne calo waci i Israel; ento wacigi ni, Nino tye i lwete, ci tim pa yabo weng. Pien pe dong bi tye yabo ma peke gin, onyo moyo me pwoyo-cwiny, i ot pa Israel. Pien an Rwot: abi waco, ki lok ma abi waco obi time; pe dong obi leng anyim: pien i nino mwu, ot ma ogamo, abi waco lok, ki abi timo ne, owaco Rwot Lubanga.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Dok lok pa Rwot obino bot an, owaco ni, Wod pa Dano, nen, jo me ot pa Isirayeli waco ni, Nyutu ma oneno en pi ceng mapol ma bino anyim, kede opaco lok pi kare ma mabor. Omiyo iwaci botgi ni, Eyo Rwot Lubanga owaco ni; Lok pa an pe obino ribe doki, ento lok ma acwaco obino time, owaco Rwot Lubanga. Ezekiel 12:21-28.

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