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

Buk pa Joel ki Kanisa pa Seventh-day Adventist pa Laodicea - Namba 23

Number Twenty-Three

Namba aryo apar adek

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

I atikol 22, aco ni, "Ci i chapta 11, gin ma nyutu rek me kwaro pa dano ma kiyero en nying apar, ki cako bot Shem dok obino bot Abram. Chapta 11 en lok pa bur pa Babel, ento bene en rek me kwaro pa dano ma kiyero, calo ki nyutu kwede Abraham. Chapta 11 o nyutu dano ma kiyero, ma myero gidonyo i cik me adek ki Lubanga. Kare adek, ma ogiko, ne obedo sadaka pa Aisak i chapta 22. Chapta '11' en cako me Alfa, ento chapta '22' en agiki me Omega. Geno ma mito pi winyo dwon pa Lubanga i ngec pa nying, pe rwate ki geno ma mito pi winyo dwon pa En i keto namba me Lok pa En."

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Gom apar acel nyutu kica pa Kain, kacel ki kica pa Abel. I cawa mapol wa dong otyeko nyutu ni kit me poropheti ma i ot macek maloyo pa Babel tye calo kica ma pe adada, kica me bwola. Ingec me yubu madit, onongo obedo ki lok i yore me cik: pieri yubu madit pak obedo i tung pa Eden, ento ingec me yubu madit pak myero obed i kom me misango. Kom me misango onongo myero obed ki yore me Bibilia ma pire tek. Onongo myero kiketo ne ki kidi ma pe ocoko ki cing dano; pe myero kicok onyo kiciro kidi ki cing dano. Myero obed kidi i wi kidi, pe ki siminti onyo lum.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Rwom pa ot madwong ma malo ne obedo me miyo jo Nimrod nying, ma nyutu kica. I ot madwong ma malo, wan neno ni dano tye atemo me warogi keni, kede golo gi malo calo rwodi me polo. Ot madwong ma malo obedo cal pa cawa ma paro ni romo waro keni, kede paro ni myero ogole malo, macalo kit ma rwodi apar timo i Salamo 83, ka golo wii pa Papa malo i lut marac ma poropheti pa Bibul nyuto, ma time i Cik me Sande.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Wer onyo Zabur pa Asaf. Pe ibed gum, A Lubanga; pe i gwoko gum, ki pe i dong ka gum, A Lubanga. Pien nen, gin ma ogamo bot yin gikwanyo dwog matek; ki gin ma tuke bot yin gi miyo wi gi malo. Zabur 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Piny onongo otyeko kobalo ki opur pi i cawa Noa, ki adwogi ma Lubanga onongo onyuto pi giko cawa me temo i piny pi anyim opur pi en ni paro pa dano onongo obedo marac kare weng. Bibul waco ikom bedo acel i yore mapol; acel i yore meno en neno “wang ki wang.” Ngat aryo twero wot kacel, ka pe gubedo gi wii acel?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Kombedi akwayo wunu, ludito, ki nying Rwot wa Yesu Kristo, ni wun weng uwaco lok acel, ki pe obed ywecho ii wunu; ento ni ubed ocobore maber tutwal i wii acel ki i paro acel. 1 Korintio 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Ka Lubanga oyubu leb i cawa ma ocobo lwak pa Nimrod, en nyuto ni, piri yubu man, gin ducu obedo ki kuc acel; ci ka meno, gin ducu obedo kit acel, kit mane obedo dini ma opore i tic pa dano—pe calo gin ma i poth pire kene man ma ginyutu gi ki Abraham. Shem obedo ngat ma cwinya tye ki yie atir i cawa pa Nimrod. Jo me coc ginyuto Shem calo ngat ma onwoyo Nimrod, luny ma lamal i anyim Rwot. Lok man tye keken labongo tito me jo me coc, pien Shem obedo ngat me kica, ma oluwo remo pa en bot Noah—ngat me kica—ma oluwo remo pa en dwogo bot Seth—ngat me kica mukene—ma obino i coc me kica me doko kabedo pa Abel, ma en bene obedo ngat me kica, wod pa Adam me atir.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Genesis apar acel obedo lweny madit i ikin Kristo ki Setan, i kom lwak me ngima ki lwak me tho. Nimrod nyutu laloro madit i anyim Rwot, pien en nyutu kanisa ma tye ki jo me woro mapol. Abram, ki tung pa Sem, nyutu kanisa ma tye ki jo me woro manok keken. Sem obedo dano me lwak i kare ma Nimrod tye ka cweyo tur ne; ento i Genesis apar acel, lwak ariyo pe ginyutu ki Sem ki Nimrod, ento ki Nimrod ki Abraham. Paulo nyutu maber cik pa nabi man.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Melkisedek man, Rwot pa Salem, jadolo pa Lubanga Maloyo Weng, en ma onongo, ka Abraham dong odoko aa ki lweny ma ojuko rwodi, obendone; en ma Abraham bene omii apar acel pa jami weng; en kan kare me acaki, ka kipoko nyinge, obedo Rwot pa kica maber; kacel ki kamok, obedo Rwot pa Salem, ma ka kipoko nyinge, en Rwot pa kuc; pe tye ki lacoo, pe tye ki min, pe tye ki buk pa dul me kwo; pe tye ki cako pa ceng, onyo agiki pa ngima; ento ocoyo calo Wod Lubanga; obedo jadolo matwal. Kombedi, paru nining ma en onongo bedo madwong, ni ka Abraham, laloo me dul wa, omii bene apar acel pa jami ma okwanyo i lweny.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Kadong atir, jo ma ki i nyithindo pa Levi, ma ywayo lapok tic pa kabona, gitye ki cik ni gigawo por me apar acel ki i jo, ki kit pa cik, en aye, ki i owete pa gi, kadi bene gi aa ki i tung pa Abraham:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Ento en ma yik pa kwo mamege pe gikano aa ki gi, oŋolo abicel ki Abraham, kede bende omiyo kica bot en ma onongo tye ki lapire. Kede, pe tye lwak me conyo; ma piny kimiyo kica bot ma maloyo. Kany, dano ma tho gigolo abicel; ento kuno, en aye ogolo gi, ma kiwaco ni tye kwo. Kede ka an awaco kamano, Levi bende, ma tye ka golo abicel, bene omiyo abicel i bot Abraham. Pien dong onongo tye i lwit pa wonge, ka Melkisedek orwate ki en. Hebru 7:1-10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Tye adiera mapol me kombedi i kom lok me Melkisedek, ento an keken atye ka nyutu maber ni Polo cwalo kwan pire kene ni kite me lanen pa dano me Rwom—ki bedo kamano, anyutu ni dano ki nyako ma tye i yubu ma kipuro ki Lamo—ma yubugi ma kikwayo i Kitabu tye ka tito alama me yoo i rek pa lanen pa Rwom pa Lubanga ki dano. Polo cwalo kwan ni Melkisedek, ma onongo tye i kare ma pud pe kikete jodolo pa Lewi i Sinai—ki mano, kare maloyo higa 400 mapwod pe tye jodolo pa Lewi—onwongo ocamo zaka ki i Lewi. Me bedo i jodolo pa Lewi, myero ngat obed dano me Lewi ma romo nyutu i rek me rem ni owuo ki i Lewi. Melkisedek pe romo nyutu ni owuo ki i rek pa Lewi, pien Lewi pod pe obedo iye piny.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Rek me wach pa jonabi ma nyutu kube pa Lubanga ki Aadam ki Eva, tutwal obedo kube aryo. Mukwongo obedo kube me kwo ki tem ma yot. Ka poto otimore, ki tem ma obale, kube ma omede oketo iye remo pa aring matin pi miyo gige. Ci nono obedo kube pa Lubanga ki luk pa dano weng, ma ki nyutu kwede tong polo, Noa, ki tic me pako i cuk. E i Jenesisi apar acel dong, kube pa Lubanga ki jo ma kiyero, mane gubilito nyinggi ‘Ibrani’, ocako. I lok weng magi ngat pa Bibul obedo dano me kube, lacoo onyo dako.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

I Genesis tyen apar acel, cako me lagam me kwo ki dano ma ki yero kityeko nyuto atir; ci kityeko nyuto ne atir i kabedo acel keken, ka Nimrod oketo lagam me tho, ma kimiyone calo koma ki oguro, ma gicopo kidi ma pe giboyo ki pe gi oguro, ma kimiyone ki puta. Dako White omo wa ngec ni puta tyero Kristo; dong, dini pa Nimrod, ma obedo dini ma pe atir, tyero Kristo ma pe atir.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Gin owaco acel ki acel, “Bin, watim tufali, ka wagubo gi maber i mac.” Kadok, gi otigo ki tufali i kabedo pa kidi, ki bitumeni gi otigo kwede i kabedo pa mota. Genesis 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Ka in imito cweyo pi an madabahu me kac, pe myero iyiko iye ki kac ma kikoyo ki gin tic; pien ka in inyutu gin tic me in i tung iye, dong ililo iye. Exodus 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> Wan tye i gonyo me yub kacel gin maleng ki gin ma piny. Mac maleng pa Lubanga myero ki tiyo kwede i tem wa. Puta ma atir en Kricito; mac ma atir en Lamo Maleng. Man aye jami ma miyo cwiny wa. En keken ka Lamo Maleng tero kede wuyo ngat, ci en obedo lami wac maber ma ki geno iye. Ka wa weko Lubanga kede jo ma oyero, me penyo i puta ma lamal, gibidwoko wa ki kit tice wa. Kwena ma kiyero, buk 3, pot 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

I kom ada mukene, acel i pwec ma kicwalo ki lamal ki i Genesis apar acel en ni en nyutu cako rek me lamal. Pi madit pa Noa onyutu pwodho me lamal. Ka Noa owuoko ki i Safina, kitye ni obed kit manyen me wero Lubanga, ki kit me wero Lubanga pol kare kelo lup aryo me jo wero, calo kit ma kicweyo keken i gin matime pa Kayin ki Abel. Genesis apar acel obedo piny manyen, ki gin matime me cako ma dwogo bedo lok me wur pa gin matime me agiki, calo ka jo lapok-ki pa Lubanga me ceng me agiki tye ka luongo woko latic me kare apar acel ki i Babilon i kare me kegoro me cik pa Sande. Nimrod obedo dano me richo i kare me kegoro me cik pa Sande, ento Shem, ma en Abraham, obedo Dano pa Lubanga i kegoro acel acel eno. Yabo jo ki moko-moko me leb ma obedo i Genesis apar acel ocake kare manok piny ka Noa owuoko ki i Safina. Wic me chapta apar acel obedo lapok-ki aryo, ki lok eno ogamo i agiki ka tung adek me lapok-ki pa Abraham kiketo cing i chapta 22.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Chapta 11 obedo kit ma otime con me Alfa pa rek Aberaham, ma rwate bot kit ma otime con me Omega i chapta 22. Lok me acaki pa Babel pa Nimrod ki lok me agiki pa misango me Isaac, aryo ginyutu bura me agiki i bot dano weng. Rek ne ocako i tawa pa Nimrod, kendo orwate bot misango me Isaac, kendo opong i tyeko me misango aryo ma gikenyo i cwil. Misango pa Nimrod oyudo bura pa Lubanga ma otim ki teko, ento bura pa Aberaham oyudo gueth pa Lubanga. Nimrod obedo Alfa me chapta 11, kendo Aberaham obedo Omega me chapta 22. Omega dong obedo madit loyo kare 22, kaka alfabeta pa Hibrio nyutu, kendo teko me lacar ne oloyo tutwal teko mane otimore i lwo leb ki yaro jogi i piny weng. Tawa pa Nimrod nyutu Twin Towers me 9/11, kendo misango me Isaac nyutu cik me ceng pa lamo.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Rek me kwer ki dano ma kiyero ocako ki alama me namba 11, ki obutu ki alama me namba 22. Rek obutu i giko me kare me temo i mukato me Alfa pa Nimrod, kacel ki i mukato me Omega pa Abraham. Mukato keken pa Nimrod ki Abraham kicoyo ne i buk me acel i Baibul, ki kitero ne i bor me dwogo woko ki kobo papat pa gobo piny ma pi madwong pa Nowa otime cokcok. I buk me acel i Baibul, ranyisi pa kwer aryo omiyo janeno aryo ma ginyutu giko me kare me temo i rek me chapta 11 nyaka 22.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ngat ma pe atir, obed pe atir dok keken; ki ngat ma dirica, obed dirica dok keken; ki ngat ma atir, obed atir dok keken; ki ngat ma maleng, obed maleng dok keken. Revelation 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod pwod obedo marac ki pwor, ento Abraham pwod obedo maber ki maleng, kaka kityeko nyutu i Alfa pa Genesis 11–22, kede i Omega pa Revelation 22:11. Ka pud pe ogiko kare me temo, i loke 10 kityeko waco ni pe i tigo weche me porofesi pa buk man. Ka pud pe ogiko kare me temo, i loke ma luwo con, tye porofesi i Revelation ma myero kiyweyo tigo. I loke aryo ma luwo loke apar acel, Kristo omiyo lagit me yweyo tigo pa porofesi meno.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> En owaco bot an ni, “Pe igub lok me poropheti me buk man; pien cawa tye macok. Ngat ma timo marac, we obed dong timo marac; ki ngat ma kop, we obed dong kop; ki ngat ma timo maber, we obed dong timo maber; ki ngat ma maleng, we obed dong maleng. Ki, nen, abino macek; kic na tye ki an, me miyo ngat acel acel kaka tic pa en obedo.”

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> An aye Alfa ki Omega, cakke ki agiki, acel me acakki ki acel me agiki. Nyutu 22:10-13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Chapta abicel ariyo obedo chapta me Omega pa Bibil weng, ki lakuc me yabo lok pa lamal ma tye kagengo i kitap pa Revelation obedo yore ma pire tek ma Kirisito otyeko yaro loyo gin mukene weng i chapta acel pa Revelation. Chapta acel obedo leta me acel i alfabet me Ebrayo, ki chapta abicel ariyo obedo leta me agiki. I vese aboro ki apar acel i chapta acel, Yohana oyubo kene, ki nyutu ni Kirisito en Alfa ki Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> An Yohana, ma bene an owadwun, ki rwate i tek, ki i pinyruoth ki i tyen cwiny pa Yesu Kiristo, atye i chula ma ki lwongo ni Patmos, pi waci pa Lubanga, ki pi yubu pa Yesu Kiristo. I ceng pa Rwot, atye i Roho, ci awinjo dwon madit i tung an, calo dwon me opuk, ma owaco ni, ‘An Alfa ki Omega, ma mokwongo ki ma agiki: gin ma in ineno, i coyo ne i buk, ci icwalgi bot kanisa abiro ma tye i Asia; bot Efezo, bot Simurna, bot Peregamo, bot Tayatira, bot Sardis, bot Filadelpia, ki bot Laodikea.’ Revelation 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

I coc 11, Yowani obedo i Patmos; ento i coc 12, ocako dwogo, ki kun anyim obedo i templu me polo. Ka mano, i coc 9/11, wanongo lamal pa Yowani, ma nyutu ni Yesu en Alfa ki Omega, gin ma Yesu dong onyutu ikome kene i coc 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> An atye Alfa ki Omega, acaki ki agiki, Rwot waco ni, ma tye, ki ma obedo con, ki ma bi bino, ng’at ma tye ki teko weng. Revelation 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

I verse 8, Yohana cono lok ma owinye Kricito owaco ikom keni keken. I verses 9 ki 11, Yohana keken tye ka waco ikom keni. Man nyutu ni tye ates aryo i verse 1 ki 11 me acaki ma gimiyo ngec ni Kricito obedo Alfa ki Omega. Verses 9 ki 11 tye calo dul me paro pa gi keken. Kadi bene gibikube ki chapta weng, i verses magi Yohana tye ka waco ikom keni; ento i verses 4 ki 8, Yohana tye ka waco i nying Lubanga ma adek bot kanisa megi pa En. Verse 4 ocako dul me paro, ma otum i verse 8. Man kityeko ngeyo ne ki lok me ocako ma nyutu Kricito—En ma obedo con, tye kombedi, ki ma obi bino—ma kinyutu i verse 4, ci dok i verse 8.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yohana bot kanisa abicel aryo ma tye i Asia: Kica ki kuc obed bot wunu, ki bot En ma tye, ma onongo tye, ki ma obino; ki bot Roho abicel aryo ma tye i anyim kom pa En; ki bot Yesu Kristo, minyutu ma adwogi, ki ngat mukwongo pa joma otho, ki Ladit pa rwodi me piny. Bot En ma omero wa, ki oyubu wa ki richo wa ki remo pa en keken, ki otime wa rwodi ki jadolo bot Lubanga, Laco pa en; ywe ki twero obed pa En, pi kare ducu ki kare ducu. Amina. Nen, obino ki dyere; ki wang acel acel bineny En, ki gin bene ma ogoyo En; ki dul ducu me piny gikok piri pi En. En aye kamano, Amina.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Rwot ma tye, ki ma ne tye, ki ma bino, ma tye ki teko weng, waco ni: “An aye Alpha ki Omega, cakke ki agiki.” Revelation 1:4-8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Gere adek ma acaki i dul 1 tero Nyutu pa Yesu Kristo, ma kiyabo woko mapir piri con i kare me loro pa temo; pien gere 3 owaco ni, “Kare tye i cing.” “Kare tye i cing” en aye lok acel ki acel kwede lok ma i gere 10 i dul 22, ma owaco ni, “Pe i lor lok pa nabi me kitabu man, pien kare tye i cing.” Lok pa nabi ma kiyabo woko en aye Nyutu pa Yesu Kristo.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Lok me angwen cako yabo lacim, ki lok me angwen cako ki wac pa John ma waco ni, “An John,” ci i lok me abicel adek en Kirisito keken ma nyutu keni. Lami me dano i acel ikom gin lok abicel, ki lami me Lubanga i agiki. Lok me angwen nyutu Ladit me Polo calo en ma “tye tin, ki ma onongo tye con, ki ma binen.” Lok me abicel adek nyutu Kirisito calo en ma “tye tin, ki ma onongo tye con, ki ma binen.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Lagony me kwanyo cing me Nyuto pa Yesu Kristo obedo cik me Alfa ki Omega. Macalo Makwongo ki Agiki, Kristo bene tye kombedi; pien En ne obedo i con, ki En binen obedo i cawa ma bino. Atir ni Yesu ki Laco gin Lubanga acel keken, ma ne obedo, ki tye, ki binen bino, obedo yore mukene me nyutu Kristo calo Alfa ki Omega. En obedo Alfa ki Omega, Makwongo ki Agiki, Cak ki Gik; en ne obedo i Cak, ki En binen obedo i Gik. Lagony me Piny Ruoth, ma kigimiyo bot kanisa i Caesarea Filipi, obedo bene lagony ma kitero i pite Eliakim i Yesaya 22:22. Alfa pa Buk me Nyuto obedo but acel, ki Omega obedo but abicel aryo; omiyo wanongo alfabet me Ebrani weng i but pa Nyuto. But apar adek nyutu goyo cing pa Pot Buk me Amerika, ci lacen piny weng. But acel nyutu Kristo calo Alfa ki Omega, ki but abicel aryo cwalo atir acel keken, ento i kube kwede kwanyo cing ma kimino lok kwede i but acel. But acel, apar adek, ki abicel aryo nyutu ture me alfabet me Ebrani adek ma ka kityeko keto gi kacel, gimiyo nying "atir".

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

I rwom 23 me Matayo, Yesu ocimo peko aboro i bot jo Farisai ki jo Sadukai. I lok agiki me rwom 22, yubo lok me Kirisito ki Yahudi ma gidwogo-dwogo lok ogiko ki diro me Daudi, diro ma romo mityer keken ka i ngeyo pire tek me Alfa ki Omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Kare ma Farisi onongo obedo kacel, Yesu openyo gi, owaco ni, "Ngo ma uparo i kom Kristo? En wod pa ngat mane?"

> They say unto him, The Son of David.

> Gin waco bot en ni, Wot pa Daudi.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> En owaco botgi ni, ‘Ento itye nining ma Dawid, i Roho, olwongo ne Rwot, kowaco ni, “Rwot owaco bot Rwot na ni, Bed i tung acuc pa an, nyaka an atimo lunyod pa in obed kom cing pa in”?’ Ka Dawid bende olwongo ne Rwot, ento en obedo nining wodne?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Pe dano mo onongo twero dwoko bot en ki lok acel; ki ceng eno anyim, pe dano mo onongo temo dok penyo bot en. Matayo 22:41-46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Agiki me chapta 22 nyutu lamal me wot pa lok me kare me singruok. Jeremia bende owaco ikom rek man me ada:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Wach pa Rwot ma obino bot Jeremiah, waco ni, Bed i bur pa ot pa Rwot, ci icwal kany wach man, ci iwaco ni, Winj wach pa Rwot, un weng jo Yuda, ma udonyo i buri magi me lamo Rwot. Ko ni, Rwot pa lwak weng, Lubanga pa Isirael, owaco ni, Dwok yoreu ki ticceu maber, ci abi miyo un obed i kabedo man. Pe ugene waci ma pe atir, waco ni, Hekalu pa Rwot, Hekalu pa Rwot, Hekalu pa Rwot, magi gin.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Pien ka wun loko maber keken yore wunu ki tic wunu; ka wun timo muko maber i anywolo i kom dano ki orwate ne; ka pe wun cungo lami woko, otino ma pe tye ki laco, ki dako ma laco oko, ki pe wun lolo remo pa dano ma pe ki bal i kabedo man, ci pe wun luwo lubanga mapatpat me peko bot wun: en aye abi miyo wun obedi i kabedo man, i piny ma anyero omiyo bot kwaro wunu, pi kare weng. Nen, wun geno i lok me bwola ma pe ginyal konyo. Binu kwalo jami pa dano, binu neko, ki kwalo mon pa dano, ki waco cat me bwola, ki poyo yot bot Baal, ki luwo lubanga mapatpat ma pe wun ngeno; ci bin ci obedo i anyim an i ot man, ma ki lario ki nying an, ki waco ni, “Wa ocweyo pi timo jami apoya magi weng?”

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Ot man, ma ki lwongo ki nying an, obedo ot me jogolo i wangwu? Nen, an keken aneno, Rwot owaco. Ento dugu kombedi i kabedo na ma obedo i Shilo, ka an oketo nying an i con, ci uneno ngo ma atimo iye pi tim marac pa jo‑Israel pa an.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Kombedi, pien utimo tic weng man, Rwot owaco ni: An awaco botu, acako tutwal ka awaco, ento pe uwinyo; ci acoyo wunu, ento pe udwoko. Pien kamano, abi timo bot ot man ma gicoyo kwede nying an, ma uketo gen iye, kede kabedo ma ami botu ki bot kwaro wunu, macalo ma atimo i Shilo. Ci abi cweyo woko wunu ki bot wang an, macalo ma acweyo woko owete wunu weng, bene dul pa Efraim weng keken. Pien kamano, pe ikwayi pi jo man; pe icwalo dwon me kweko onyo kwayo pi gi; pe ikwaco i winya pi gi: pien pe abiwinyo in. Jeremiah 7:1-16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Lubanga owaco bot Yeremia ni, pe ikwayi pi Isirayeli ma con, pien gityeko nongo yoo ma pe twero dwogo woko, macalo Yahudi ma gityeko lwenyo lok i agiki me chapta 22. Kare Lubanga owaco niya obalo jo me kica ma kiyero, Mosi, dano me kica, ogamo ki lamo pi gi. I chapta 7, Lubanga owaco bot Yeremia ni, pe ikwayi pi jo me kica magi keken. Lok me con ma lanenyo okwaco ikom Silo kicimo calo nyutu atir, rek i rek, ni Lubanga golo woko jo me kica ma kiyero ka balgi ocito i yoo ma pe twero dwogo woko, macalo kiwaco i lok acel.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Ephraim obedo orwate ki nyiseche; we en keken. Hosea 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

I gin ma otime con i kica, kare ma Lubanga ogiko kica ne ki jo en alama ma keken. Pe giyie i ngec ma Joshua ki Caleb gekelo, ma ocoyo ni en tem me apar, obedo amed mapat. Jeremiah bende kimito ni pe ilor pi jo man i pot buk mogo ma anyim.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Koro pe ilamo pi jo magi; pe iyaro dwon onyo lamo pi gi; pien an pe abi winjo gi i cawa ma gikwayo bot an pi peko gi. Jeremiah 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

I chapta 7, kobo woko pa jo Laodicea i kare me cik pa Sande, macalo ma kityeko yaro ne ki cal pa Shiloah, tye ka nyutu gin ma En “bino timo” i kare ma pe opoto.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Ki mano, abitimo bot ot man, ma kilwongo kwede nying an, ma iye wubalo geno, kede bot kabedo ma abimiyo bot wunu kede bot kwaro pa wunu, macalo ame atimo i Silo. Kede abiwiro wunu woko ki wang an, macalo ame abiwiro woko lunyworo wunu weng, en aye yik weng pa Efraim. Ki mano, pe ikwayi pi jo man; pe igoyo dwon onyo lep pi gi; pe ilongo lok bot an pi gi; pien abipe winyo in. Yeremia 7:14-16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

I kit apar acel, cik me pe lemo obedo pi luor ma bi mako jo Laodicea ka gi nongo gi kene i cawa me tek ma luwo cik me Sande. Luor ma gi tye kwede tye i histori pa gikwanyo woko kica.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Winj lok me lagam man, ci i waco bot jo pa Yuda, ki bot jo ma bedo i Jerusalem; ci i waco botgi ni,

> Thus saith the Lord God of Israel;

> Ma Rwot Lubanga pa Isirayel owaco ni;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Keth obed bot ngat ma pe tiyo ki lok me cika man, ma awaco bot kwaro wunu i nino ma an atero gi woko ki piny pa Ijipiti, ki i ot me cweyo cuma, waco ni, Winyo dwon an, ki itimgi, ki gin weng ma abedo akwaco bot wunu: ento inu binedo jo an, ki an abedo Lubanga wunu: pi atyeko lagam ma akayo bot kwaro wunu, me ami gi piny ma yuto ki milik ki asali, macalo kombedi.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Dong an adwoko ni, “Bed kamano, A Rwot.” Dong Rwot owaco bot an,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Waco lok weng mag eni i paco weng me Yuda, ki i yore me Jerusalem, waci ni, Winye lok me kica man, ki timgi. Pien an aciko bot ladit wunu ki matek i nino ma an agolo gi woko ki piny me Misri, nyaka i nino man, an abutu cokcok ka aciko, awaco ni, Luo dwon na. Ento pe gi winyo, pe gi dol wii pi winyo, ento gin acel acel giwoto i tam marac me cwinygi; omiyo an aci keto botgi lok weng me kica man, ma aciko gi ni gitimo; ento pe gi timogi.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Rwot owaco bot an ni, “Otyeko nongo kube marac i bot jo Yuda, kede i bot jo ma obedo i Jerusalem. Gidwogo i richo pa kwarogi, ma pe gigamo winyo lok na; ki giluwo jok mukene me gitiigi: ot pa Isirayel ki ot pa Yuda gipoto kica na ma atimo ki kwarogi.”

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Omiyo Rwot owaco ni, Nen, abi kelo rach botgi, ma pe gin twero ngolo woko ki iye; kadi bene gin bi kwayo bot an, pe abi winyo gi. Eka boma pa Yuda ki joo ma obedo i Yerusalem bi woto, bi kwayo bot jogi ma gi yweyo insensi i botgi; ento pe gubedo twero ogwoko gi i cawa me peko gi. Pien jogi mamegi obedo calo wel pa boma mamegi, Yuda; ki calo wel pa yo me Yerusalem iketo madalabu bot gin me cema, en aye madalabu me yweyo insensi bot Baal.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Pien man, pe i lamo pi jogi; pe bene i woyo dwon onyo lamo pi gi: pien an pe abiwinyo gi i cawa ma gicoro bot an pi balogi. Yeremia 11:1-14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Ciero pa gin ma gubed i jo 144,000, kimiyo ngec i Revelation 11:11; ki cobo pa gi me agiki kimiyo ngec i Isaiah 11:11; ki rek ma i woko pa dragon, le ki laprofet ma pe atir kimiyo ngec i Daniel 11:11; bura me cik me Sunday pa tares kimiyo ngec i Ezekiel 11:11; ki kwec ki lworo ma obino i bot foolish virgins kimiyo ngec i Jeremiah 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Cik me pe kwayo pi jo man, en alama me yoo i tyen me agiki me Matayo 22, kede Matayo 23 nyutu peko aboro ma gicoyo bot Adventism. Matayo 23 obedo onyo 22 Okitoba 1844, onyo 'Sunday law'. Alama me yoo aryo man gin tyeko pa nyom, kede nyom obedo i kare ma tye nyako me nyom kede lawo, ma gibedo kacel i ring acel. Tyeko pa nyom nyutu atonement, onyo 'at-one-ment'. Dano ocweyo i cal pa Lubanga, kede en ocweyo lacoo kede dako. Lutino-gi ginyutu ki chromosome 23 ki bot lacoo, kede chromosome 23 ki bot dako. Keken-gi, chromosome 46-gi gicweyo gang pa Lubanga. Ngat acel-acel obedo gang pa Lubanga; pe ingeyo ni un obedo gang pa Rwot?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Tyeko me nyom, ka gin aryo obedo gin acel, obedo cobo pa ot aryo me 23 me cweyo ot acel me 46. Kristo en aye oyubo ot pa Lubanga, ci oyubo kanisa pa en calo ot me dako ma myero orwate ki ot me laco pa en. Rwate en ka ot me dano orwate ki ma pa Lubanga i But Maleng-leng me Ot pa Lubanga. “23” obedo lam me keto lacim pa 144,000, ci tic en ocake i agiki pa poropheti me mwaka 2300. Matayo 23 obedo lok me kir bot jo Seventh-day Adventist me Laodikea, ma gin obedo yiko me bur pa 144,000.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Gin 144,000 gin obedo abicel adek ma en pa abicel aryo, ki gi obedo jo ma giodwogo ki cing i ceng me abicel adek; gi obedo moyo abicel i boti pa Nowa; gi obedo lwak pa Seti abicel, ki cal ma kicoyo i wang wi gi kityeko nyutu ne ki kwoyo lacwe, ma kicweyo i ceng me abicel adek. Gi obedo jo-lamo ma kicoyo gi mo pi tic i ceng me abicel adek, ki laket waci me pire tek abicel bot Adventism i chapta 23 obedo laket waci bot abicel me rweny.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Cwalo lok me peko bot nyako manyen ma pe gi wic, obedo ma yielo anyim ki kicwalo lanyut bot jo pa Lubanga i vesi ma agiki me chapta 22. Chapta 22 rwate ki chapta 22 i Genesis, pien buk me acel i Old Testament nyutu calo buk me acel i New Testament. I tung me yore me poropheti me Matthew, kobot chapta 11 i chapta 22, ma obedo 12 chapta; chapta ma 6 i iye obedo chapta 16, ka nying Simon Barjona kicwalo odoko Peter.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> An bene awaco in ni, in itye Petero, ki i wi lwak man abi yubu dul na; ki bur me piny me tho pe bi twero loyo kwede. Matayo 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

I buk pa Matiu, ki chapta 11 dok i 22, tye vesi 459. Vesi ma i tung obedo vesi 17 i chapta 16, ento vesi man pe romo kwanyo ki vesi 18 ki 19, pien gin tye lok acel.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu owaco bot en ni, “Kica obed bot in, Simon Barjona; pien ngat ma ringo ki remo pe otyeko nyutu ne bot in, ento Wun an ma i polo otyeko nyutu ne. Kede an bende waco bot in ni, in itye Petro, kede i kom kidi man abino yubu kanisa pa an; ki dwar pa piny me tho pe binyalo cayo bot en. Kede abino mi bot in lagwok pa Lwak pa Polo; ki gin acel acel ma ibikobo i piny bi kobo i Polo; ki gin acel acel ma ibiyweyo i piny bi yweyo i Polo.” Matayo 16:17-19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

I tung te pa chapta 11 bot 22 obedo lok me singruok ma pire tek pi Kikristo. I lok meno, nying pa Simon kiloko i ‘Peter’; ka in iwero kabedo me namba ma nyukuta acel acel i leb Ingilisi tye kwede—macalo ‘a’ obedo 1, ‘z’ obedo 26—inongo ni ‘p’ obedo 16, ‘e’ 5, ‘t’ 20, ‘e’ me aryo 5, ‘r’ 18. Ka i tic kwede 16 X 5 X 20 X 5 X 18, obedo 144,000; ki lok pa loko nying pa Peter—ma obedo alama me rwom me singruok—ononge i chapta 16:18; ki nyukuta me acaki me ‘Peter’ obedo namba 16, ki nyukuta me agiki obedo namba 18. Gin weng man tye i tung pa chapta 12 ma cako ki alama me 11 ki giko ki alama me 22.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Rek en bene ononge i Genesis, i chapta 11 paka i 22, kede i rek en tye vesi 305, ma nyutu ni chapta 17 ki vesi 11 obedo tyen pa rek en. Rek en me chapta 12 i buk me acel i Old Testament nyutu kica ki Abraham, kede twerone rek me alfa ma omedo ki rek me omega, i chapta magi keken i buk me acel i New Testament. Tyen pa rek me omega i Matayo obedo poyint madit pa rwom me kica pa 144,000, ma gin alama me kica ma kigolo malo i kare me cik me Sande. Vesi me tyen pa rek me Genesis pe keken nyutu vesi me tyen, ento bene nyutu tep aryo onyo tep me tyen i kica me kit adek ki Abraham, kede bene alama me kica.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Inu bi goyo olwar me muto pa inu; ki en bi bedo til me kica ma i tung an ki inu. Genesis 17:11.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> Eno, ka onongo tye ka kweyo lapuk ki ruc, gera ma pe atir kede sente ma pe atir, gi weng owoto malo, kede omuko woko ki dirica calo luro me polo, kede yamo ogoyo gi woko. I jami ma tye ka timere, akano wang na kare matin; ka ayabo, ruc weng pe tye dok. Gera ma wel loyo, dayamondi, sente me dhahabu ki sente me feza, gibedo gi oyabore ki tutwal i odi weng.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Ci en oketo i meza sanduku me juweli ma madwong tutwal kede maber loyo me con, kede okwayo woko juweli, dayamondi, kede siling ki cing ma opong, kede ocweyo gi i sanduku nyo pe ocogo keken, kadi bed ni dayamondi mogo pe madwong loyo ocok me pina.

> “He then called upon me to ‘come and see.’

> En dong oluongo an ni, 'Bi nen.'

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “An oneno iye me sanduku, ento wang an ocwec ki lero pa aneno. Gi oler ki dok apar maloyo lero ma con gi obedo kwede. An aparo ni gi otyeko kwerokweyo i lapir ki ti pa jo marac jene ma giyaro gi kic ki gi ogoyo gi ki ti i lapir. Gi onongo kiketo i ter maber i sanduku, gin acel ka acel i kabedogi, labongo oneno tek mo pa dano ma ocwoyo gi iye. An ogedo ki cwiny maber madit, ci dwon me gedo en ocwake an.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “In itye i keto bino pa Rwot mabor tutwal. An oneno ni kot me agiki obino macalo [ki cito peya] kwec me otum, kede twero ma dogo apar.” Spalding ki Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Kede i jami weng pa ngec ki poyo wii, ma rwot openyo gi, o nongo gi maber loyo ki apar ajwaka weng ki jo me kwano kite ma tye i lobo ne weng. Daniel 1:20.

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