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

Buk pa Yoel ki Kanisa pa Jo-Adventist me Sabat pa Laodikea - Namba apar abich

Number Fifteen

Namba apar abic

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

An atito ni ber madwong me aniang kube pa cal me dyer angwen ki kwena me Kot me Agiki, pi bedo ki rweny ma pire tek me ngeno tiende pa rek angwen me acaki i lut acel me Joel. Joel oworo wer pa poto me mwon, ento lok me acaki pa were ne obedo kube me lok pa lanabi pa lapok tic ki dyer angwen.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> En owaco bot Abram ni, Ngeyo maber ni nyithinda mii gibibedo ludito i lobo ma pe gi lobo gi, kede gibitimogi tic; kede gibipoyo gi pi higa mia angwen. Kede bene piny en, ma gin bicitimogi tic, abi pimo ne; ci cokki gibidwogo woko ki jami madwong mapol. I wot bot kwaro mii i kuc; gibikwanye i higa mapol maber. Ento i dul ma angwen gibidok bino kany doki; pien kek me Amoraiti pud pe opong. Genesis 15:13-16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Lok man obedo lok pa lanabi ma opong woko i kwo pa Mose. Ka Kwon pa Joeli cako wer pa pamo me waini, kun poko kare angwen me bur ma mede mede, en tye ka rwato Kwon pa Joeli ki kare angwen ma agiki me lanabi. Kare eno obedo “kare ma kiyero” pa Petro, gin ma kilwongo gi woko ki i dii, kelo gi i “ler ma pire tek” pa Iye. Gin giyiko gi ki laticgi me kare mapat, ma kikwayo calo kare pa nyoka. Kare angwen ma agiki eno kikwayo gi ki Yowana, ma en cal pa 144,000, “ma gikilwongo, ki kiyero, ki gi atir.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Lubanga olwongo gi i 9/11, oyero gi i kare me Midnight Cry, ki gi lubo gen maber i kare me peko pa cik me Sande, macalo kit ma Levita ne lubo gen maber i luk me le-dyang me zaabu pa Aron ki pa Jeroboam. Jo ma kicoko cwinygi peya calo feza i Malaki gin adek, gin Levita ma kicayo gi iye i kare me kwena pa Midnight Cry, pien keto cal kitimore ki cobo pa Roho Maleng.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

I coc ma okato anyim, wa kwayo rek ki gin matime pa Moses, ma Sister White nyutu ne calo “alfa” me poropheti pa Baibul, ma i poropheti rwate ki Kirisito, ma obedo “omega” me poropheti pa Baibul. Moses obedo kidi me acaki, ento Kirisito obedo kidi me agiki. Gi aryo obedo lamal me woro woko ki i richo, macalo kinyutu ne i woro woko pa jo Israel ki i Misri i kare pa Moses. Ento, ka Kirisito omoko lagam ki jo mapol pi ceng abicel, oloyo mapol tim weng ma nyutu woko me twero pa Lubanga ma otimore ki lwete pa Moses. Moses obedo “alfa” ento Kirisito obedo “omega”, ci “omega” obedo namba “22” ci “alfa” obedo namba “1”.

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Ka wamiyo wii i kom Mose, wan oneno ni kobo woko ma omak iye weng i lagam me lanan pa en, obed i pi. I kare me nywol ne, kobo woko pa en ki pi me Kwer Nile obedo cal me Noa i boti. Baptiis i Nam mac rwate ki Noa kede abicel adek ma gubedo i boti, ci dok rwate ki baptiis pa Yosua i Kwer Jordan, ma Kiristo otime dok keken i kabedo acel acel. Lagam pa Mose cako ki kobo woko i Kwer Nile, ci otum i kome pa Kwer Jordan. Baptiis pa Kiristo obedo yeo raa pa en me mi lagam pi higa adek ki aboro paka tho ne, ma onyuto calo kit i acaki i baptiis ne. I dwogo ki tho ne, ne obedo ki cani manok manok paka cwalo weng ma opong i Pentekos.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Kica pa Lubanga ma pi dano weng ocake ki Nuu; ci kica pa En ma pi jo ma ki yero, ki tung Abraham, omokone i kare pa Moyses. Moyses, ma i acaki (Alifa), onyuut Yesu, ma i agiki (Omiga), ma obino me ogwoko kica ki “mapol,” pe keken jo ma ki yero. Calo kit pa Kristo, nywol pa Moyses rwate ki kica ma kimiyo Nuu, kun lacet me polo obedo alama pi jo weng. Moyses bende rwate ki kica ma kimiyo jo ma ki yero, kun tohara obedo alama pi jo ma ki yero. Tic pa kica pa Moyses obedo ki “mapol,” pe keken jo ma ki yero. Ka pe obedo kamano, pe gityeko peko ka peko ki lwak ma kiloro kacel.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land and with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

I tung weng me ‘pi me lagwoko’ mapat mapat ma ginyutu i kare weng me kwo pa Moses, baptiiso ma i Bethabara i rwom Yordan oyungo acaki me gin mukato me kica pa Isirael ma con i Piny ma ki lagam ki tyeko me gin mukato ne, ikare me ceng abicel ma Krisito omoko kica ki jo mapol. Baptiiso pa Krisito rwate ki baptiiso pa Isirael ma con, kadong gin mukato aryo okwaco lok bot odwogo ne ki tho bot kwo, ka en oywoyo tumbo me kot manok, pud pe gubino kot mapol i Pentekost ceng 50 anyim. Rek weng me Alpha ki Omega, i tung Moses bot Krisito, ginyutu i iye pi me lagwoko.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Ka opwonyo lami magi, Yesu onyiso pire tek pa Old Testament, pien en nyiso tic mame. Jogi mapol ma waco ni gin Kristiani kombedi giweyo Old Testament, waco ni dong pe tye ki tic mo. Ento mano pe en pwonye pa Kiristo. En omaro ne tutwal, ki i kare acel owaco ni, 'Ka pe gwinyo Mose ki lunabi, bende pe gibiyie, kata ka ngat acel ma otho ochier.' Luka 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> En dwon pa Kristo ma waco ki kom kwaro madit ki lanabi, kacako ki cawa pa Adam nyaka tung pa cawa. Lakony onongo nyutu kede ler i Testamenti Madit calo keken i Testamenti Manyen. Ler ma aa ki con pa lanabi en aye ma kelo woko kwo pa Kristo ki pwonya pa Testamenti Manyen kede rweny ki maber. Tim madwong pa Kristo nyutu atir ni en Lubanga; ento nyutu ma dwong loyo ni en Lakony pa lobo weng nongo ka pooro lok pa lanabi me Testamenti Madit ki lok me gin ma otime i Testamenti Manyen. The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

I gin acoc ma rwate ikom buk Joel, wan kityeko "nyutu rwom me lok pa laco nabi me Tesitamenti macon ki gin matime me Tesitamenti manyen," ka bene gin matime me Isirael pa Laro me kare ma kombedi. Obedo ka en Tesitamenti macon onyo Tesitamenti manyen, onyo gin matime me malaika adek ma ocako i 1798, rek weng gikiyaro calo "dwon pa Kricito." Lamal ma kicono i coc pa Bibil ki Laro me Poropesi en dwon pa Kricito, ki dwon pa Kricito obedo dwon pa En ma obedo Lok pa Lubanga.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

‘Dwon’ pa Lok pa Lubanga obedo ngec pa Lubanga calo kit ma kiyaro i Lok ne ma ocoyo. Ngec pa Lubanga i kare me agiki obedo ngec pa kot me agiki, ma tye ki kot me acaki, ci dong obedo kot me acaki ki me agiki, calo kit ma Joel owaco.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yohana ma Nyutu obedo cal pa jo 144,000 ma dwogo i yoo macon, pien owinyo "dwol" i tungge. "Dwol" ma i tungge en aye dwol pa Kiristo "ki i kare pa Adamu" dong anyim.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> An adwoko wang me neno dwon ma owuo kede an. Ka an adwoko wang, an aneno lup mac abiro me zaabu. Revelation 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ves man nyutu bayo i chapta acel, pien nyaka i ves ma con John otye i tingo ma tye kwede nying Patmos; ento i ves apar aryo en ocengo, ci ki cok man anyim John tye i Ka Maleng me Polo. Ka en ocengo, en timo mano pien i ves apar en tyeko winyo dwon ma obino ki i tung.

> 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 1:10, 11.

> An obedo i Roho i nino pa Rwot, awinyo dwon madwong’ pinyima na, calo tarumbeta, ma owaco ni, “An Alfa ki Omega, acel ki agiki; gin ma in ineno, iket gi i buk, ci icwal gi bot kanisa abicaryo ma tye i Asia; bot Efeso, bot Simirna, bot Pergamo, bot Tiyatira, bot Sardis, bot Filadelfia, ki bot Laodikea.” Nyutu pa Yohana 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohana nyutu jo ma winyo dwon pa Kirisito i cinggi. En owinyo lok me tarampet pa Yeremia ma kwayo dwogo i yore macon, yore ma jo marac pe giconye wot iye, kede dwon pa tarampet me mwonya ma pe gi winyo. Yohana owinyo, ci dwon ma i cinge onyutu keni ni en Alfa ki Omega, En ma nyutu yo manyen ki yo macon.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> E i tung me lutur me mac abiro ne tye ngat acel macalo Wod Dano, ma kiyiko ki luwak ma orwenyo i cinge, ki ogiro i anyim ki okobo me gol. Wii pa en ki yath wiye ne twol calo rieny, twol calo theluji; ki wang’e ne calo lela me mac. Cinge ne calo boronz ma lamal, calo ka kikore i ot me mac; ki dwone ne calo dwon pi mapol. Ki ne tye i lwete me tung lacam kuc abiro; ci ki cunge pa en ne wuok ligangla ma yiem matek me tyen aryo; kom wiye ne calo chieng’ ka lero ne i teko ne. Revelation 1:13-16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

I verse apar aryo, Yohana odwogo me neno nyutu pa Kristo, ma Sister White oketo rwate ki nyutu pa Kristo ma Daniyel oneno, ma nyutu eni bende obedo ma Yesaya, Yeremiya, Ezekiyel ki Paulo bende oneno.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> Ki cwiny matwal, atye ka neno anyim i kare ma gin ma otime i nino pa Pentekos bi dwogo dok time ki teko madwong mapol loyo ma onongo obedo kanyo. Yohana owaco ni, ‘Aneno malaika mukene obur ki i polo, ki bedo ki teko madwong; kadong piny ocwerre ki jeng ne.’ Eka, macalo i cawa pa Pentekos, jo bi winyo adwogi ma kiwaco botgi, dano acel acel i leb me kene.

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> Lubanga twero opuk ngima manyen i cwinya pa dano weng ma mito ki cwiny malubeo me tice bot En [Adamu ki purug me lwak pa Ezekiel], ci twero keto i labi kal ma pye ki i kac me misango [Isaya], ci mi gi waco maber me wero Nying En. Dwon me alufu bi cwako teko me waco woko ada ma ber loyo pa Lok pa Lubanga. Leb ma ototo bi yubore [leb mapat pa Isaya], ci gi ma tye ki lworo bi bedo tek me miyo lagam ma cwiny marwate bot ada. Myero Rwot ogonyo jo ne me yweyo Ot me Cwinya ki i pogo weng [Jo-Levita pa Malaki], ci me gwoko kube ma piny tek ki En, pi gubed lupo i Kot me Agiki ka bicwalo woko. Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Rweny ma wa tye ka keto i tam tye ki yubu ikom dwol pa Kirisito. Ka Yowani odwogo cen, owinyo dwol pa Kirisito, en calo dwol pa pi mapol. Ka dwol pa Kirisito waco ikom kica pa en ki jo onyo jo ma kiyero, dong kikube ki pi mapol. Lok me Daniel 7-9 kityeko nyutu woko i 1798; ci i 1989, lok me Daniel 10-12 kityeko nyutu woko. 1798 okube kwede dwol pa Kwer Ulai, ki 1989 en dwol pa Kwer Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ngec ma Daniel ogamo ki bot Lubanga kimiyo pire tek pi cawa me agiki man. Gin ma oneno i tere pa Ulai ki Hiddekel, yamo madit me Shinar, kombedi tye ka timore, ki jami weng ma kiwaco con dong pe dini gubino otime." Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Aora Jordan obedo yubo ikin gin matime me singruok ma Alfa ki gin matime me singruok ma Omega pa Israel me con. Leb “Jordan” nyutu ni “ma pondo piny,” ki nyutu Kristo “Ma Pondo Piny Madit.”

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Wek pwec man obed ii wiu, ma bene onongo obedo ii Kristo Yesu: En ma, ka onongo tye i kit pa Lubanga, pe oparo ni obedo rwate ki Lubanga obedo gin me kwalo; ento oyweko iye keken, oketo iye kit pa lacoo me tic, kendo obedo i kit ma calo dano: Kendo ka onongo gineno ni tye i wang nen calo dano, oketo iye piny, kendo obedo ma owinyo nyutu i tho, pien tho pa musalaba. Afilipi 2:5-9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Pi Jordan tye calo Kristo, ‘ngat ma woto piny madit,’ ki Pi Jordan obedo lwak ma yubo ikom tari me Alpha ki Omega pa jo ma Lubanga oyero, ma gipe woko gi puo me waini me gwoko. Pi me kwanyo pa Mose tye calo dwol pa Kristo, ma kiromo winyo ka cwiny myero dwogo woko, me winyo ‘dwol ma i nyinggi,’ ki dwol ma gibin winyo dong en dwol pi mapol. Cako ki pi madit pa Noa nyo i goro pa Jerusalem i 70 AD, pi me kwanyo kiketo gi calo cal me yore pi jo me kica pa Lubanga. Cal me yore meno tye calo tari ma iye pa jo me kica pa Lubanga me agiki, 144,000. Pi ma penco i Pi Jordan cako ki i umande ki i theluji ma rwate i got me Hermon, ma gicweyo wi pi pa Jordan.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Wer me woto malo pa Dawudi. Nen, en maber tutwal ki ma mit ni owete bedo kacel gi cwiny acel! Obedo calo yot ma maler i wii, ma owuo piny i lony pa wiye, bene lony pa Aaron; ma owuo piny oyabe i bwot me bugu ne; Calo umande me Herimon, kede umande ma obilo i got pa Siyoŋ: pien kany Rwot ociko kica, ngima ma pe otum. Zabura 133:1-3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Pi meno bene kelo yang me got pa Pan, wang pi madong matek, ma kiketo iye yang me got ma obedo i Panium pa Daniel 11:13–15, ki i Caesarea Philippi i cawa pa Peter. Wang pi me Jordan bene kelo wang pi me Satani ma i yang me got pa Pan. Dwon pi mapol nyutu ni lweny madit ma tye i kin Kristo ki Satani ocake i wii got ma malo me Hermon.

> 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.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism is changed in Peter representing 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Nyinge "Hermon" nyutu ni "maleng, kimeyo bot lamo, kimeyo weng bot Lubanga, onyo kicweyo keken," kede obedo cal me Polo, weny pa pi weng, ki cako me ruc madit ma kinyutu ki "the gates of hell," ma en nying ma Yesu omiyo bur me Pan ka onongo tye i Caesarea Philippi. I kit meno Simon Barjona kityeko loko nyingne odoko Peter. "Simon" nyutu ni "ngat ma winyo," ci "Barjona" nyutu ni "wod layeny." Simon obedo cal me cwinya ma onongo winyo lok me lomo pa Yesu ma kinyutu ki Roho Maleng' i kit me layeny. Ka ngat ma winyo lok me lomo pa Kristo kityeko loko ne odoko Peter, ma nyutu 144,000. Peter kicimi ka tye i Panium, ma obedo i lok 13 tung' 15 me Daniel 11.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Ki pi pa Got Hermon, Pi Yordan, cal me Kristo—ma woto piny madwong—tyeko wot ne i Dichol me Tho. Ki i Polo, kama dogi me kwo ocako aa, Kristo o aa piny i tho pa musalaba, ma Dichol me Tho tye ka nyutu. Twol pa Dichol me Tho obedo kabedo ma piny ma nen i wang lobo ma piny maloyo weng. Pi Yordan, ma tye ka woto piny, woto piny i kabedo pa pi ma piny maloyo i lobo, macalo ka Kristo o aa piny i tho pa musalaba. Ki pi me kwo bot pi me tho, Pi Yordan nyutu cal me wot piny pa Kristo ki i Polo i bot musalaba.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Gin matut me porofesi pa Bibul gi rwate ki pi, kede porofesi pa Bibul obedo dwon pa Kiristo, ma obedo dwon me pi mapol; dako ma yot pa Babulon obedo i wi pi mapol, kede pi pa Yufurate ogamo woko me yiko yo pa rwodi me tung lacam, kede jocayo ki rwodi gibedo i tung me woko, gikwo pien bote pa Tarshishi ogur woko i tung cen me pi madit, kede kica pa tho ma jogoro me kwete pa Efraim oyie kwede ka gikano piregi piny i lok me bwol, ojuko woko ne ki nyandwat ma loyo weng pa cik pa Papa me Ceng Abicel.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Ka Sister White miyo ngec ikom “aora madit pa Shinar,” en tye miyo ngec ikom aora Tigris ki Euphrates. Pi meno twero ruch gi dwogo bot Pach Eden, kun gin aora adek ki angwen ma gi aa ki bot Eden.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Nying odi ma adek obedo Hiddekel; en aye ma ceto i tung me wang ceng pa Assyria. Kadong odi ma angwen obedo Euphrates. Genesis 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hiddekel en Tigris, ki dong, Euphrates en Euphrates; ento lapwony me gin matime kombedi kede lapwony me ngec pa Lubanga pe giconye. Gi waco tek ni Ulai pe en aora madit, ento en yore me kobo pii ma dano otyeko cweyo i Persia, pe i Shinar. Gi acel-gi pa dano ma tye ki twero gi waco ni aora aryo keken ma kiketo kwede Shinar, obedo Tigris kede Euphrates, kede labi nyako owaco ni Ulai kede Hiddekel gin "aora madit me Shinar."

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Lok pa anabii nyako ikom lok me pi tye kagamo jo me ngec me kare kombedi, calo ka jo me ngec me con bene ogamo lok me pi pa Noa. Wa ki ngeyo ni vijon aryo ma kinyutu kwede piyi aryo tye i yore me tyeko; eka gin weng ma kinyutu iye vijon aryo mane ki mi kwede “piyi aryo madit pa Shinar” bino otime cawa manok. Lok ma orwate kwede piyi meno en dwog pa Kirisito, pien dwog ne calo pi mapol. Tigris ki Euphrates ginyutu kit madit me poro anabii, lami gi orwate ki kica ma Moses ma Alpha ocweyo, ma en aye kica acel keken ma Kirisito ma Omega omoko kakare.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

I i poropheti, Tigris tye nyutu Asuriya, ci Euphrates obedo Babilon. I kit man, gin twero aryo, ma Yeremia onyutu gi calo simba, ma gibikelo con piny me rwot ma i Bor i oturo, ci dok gikel piny me rwot ma i Milambo i oturo.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirael obedo rom ma kikwanyo i tung keken; leone gi ogo ne woko: mokwongo, rwot pa Asiriya ocamo ne piny; i agiki, Nebukadneza, rwot pa Babilon, obongo cok ne. Yeremia 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Asuriya ki Babilon ne gin lweny me tung bor i kom duk mo keken pa Isirael; kadi kamano, gitye calo ranyisi pa rwot me tung bor ma lamal, en twero pa Papa. Makwongo, tekwaro me poliitiki ki me dini ma romo acel, kityeko timo gi gi twero aryo ma obedo ki tekwaro acel; ento Asuriya ocwako matek bukut pa lobo, i kare ma Babilon ocwako matek bukut pa kanisa, kun gineno gi calo acel tutwal. Lom pa pagani ki Lom pa Papa i rwom mogo gitye calo acel; ento keken, Lom pa pagani ranyiso bukut pa lobo, ki Lom pa Papa ranyiso bukut pa kanisa. Asuriya, i rwom me porofeti i kom Babilon, obedo duk me bukut pa lobo; ci Babilon obedo twero ma calo acel, ma ocwako matek bukut pa kanisa. Asuriya ranyiso Lom pa pagani, ki Babilon ranyiso Lom pa Papa. Twero man angwen ogoyo piny Ka maleng pa Lubanga ki lwak ne. Asuriya kicono ki Tigris, ki Babilon kicono ki Yufrates. Man rwate ki ojwik pa Yufrates i Buk me Apokalips, me yubo yo pi rwodi pa tung cen, calo ma kiketo i ranyisi ki tic pa Cyrus, kun ogolo Yufrates i yo mukene me golo piny Babilon. Babilon obedo Yufrates; Asuriya obedo Tigris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

I lok pa nabi, Rwot me Bor loyo piny weng i kare me peko me cik pa Ceng Sande, ci lacen opoto; ento tim me loyo kacel mapol gicwalo ne calo pi ma opongo lobo weng ki but mabor. Lok pa Rwot me Bor, ma gicwalo ne ki kit me Asuriya ki Babilon, gicimo ne ki pi ma yalo, pien lok en gicoyo ki dwon me pi mapol.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Piny ma tye i tung pil ariyo gicoyo ni “Mesopotamia,” ma lok me ngec ne tye calo “piny ma tye i tung pil ariyo.” Pil ariyo magi nyutu twero ma aa ki Tung me Bor, ma Lubanga tiyo kwede me keto kwer i jog pa En ma golo wii bot En, ka yabo gi i lobo me twero pa jo ma omako gi. Acel ki yore pa “dwon pi mapol” ononge i nying “Padanaram,” ma kikwayo iye apar keken i Coc Maler. Kwano ma acel tye ki keken, pien en nyutu odur pa remo pa Rebeka, dako pa Isaka. Lok me coc owaco ni:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Isaka onongo otye ki higa 40 ka onywako Rebeka me dako, nyako pa Betuel, Arami pa Padan-aram, nyamin pa Laban Arami.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Giko me mwaka 40 osenyutu i bot lami adwogi adek pa Mose, me kelo bot Kadesh, 1863, ki cik me Sande. Nyome pa Isaka obedo nyome me lagam ma nyutu calo nyome pa Kristo bot alufu 144 i kare me cik me Sande, ma obedo 1863, ma obedo Kadesh, ma obedo giko me lok matime me lagam me mwaka 40. Rebeka obedo nyako pa ngat Aram, ki nyamin Laban, ngat Aram, (ma i otura ma malubo i lok matime me lagam, ogoyo lagam ki Jekobo, wuowi pa Isaka.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mention in Genesis 25:20.

Bethuel nyutu ‘ot pa opoto onyo ngat mapoto’, ka dano, Rebekah obedo nyako pa ‘ot pa ngat mapoto’. Syria nyutu piny mamalo ki piny matal i malo, ki Padanaram nyutu ‘Mesopotamia’, onyo ‘piny ikinyi’. Rebekah obedo i rek pa jo Syria ma obino ki Mesopotamia, piny mamalo i ikinyi ‘Tigris pa Assyria’ ki ‘Euphrates pa Babylon’, ma kinyutu calo leona ma Rwot otyeko tiyo kwede me yaro dii pa iye ma gicwalo woko. Ot pa jo mapoto orwat ki ot pa Lubanga i kom nywako pa Isaac ki Rebekah. Pe obedo giko me kare keken ni, i kwayo acaki pa Padanaram, gang aryo magi ma kinyutu calo rwot pa bor me lanen—ma kin kinyutu calo pi ma opong maloyo—gi okete acaki i Buk pa Genesis 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Rwom pa ot ma opoto ki jo pa kica pa Lubanga mede ka Jakobo woto kacwinya ki bot Esau, kadong obino i ot pa la’la ne Laban, kun iye otimo tici pi kare aryo, kare acel acel en nino 2520, me moko nyom me kica ma obino anyim. Nyom acel otyeko ki yubu pa lwak ma i wi pa Israel, ento nyom mapat otyeko ki yubu pa lwak ma i piny. Ka kare me yubu pa lwak aryo magi otyeko i 1798 ki 1844, nyom ma Jakobo ocako mede me timo i kare aryo me nino 2520 ocoke piny, ka laco me nyom obino i nyom i dwe 22 me October, 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Kristo onywako Leah, ma piro ni 'aporo ki pe ki teko,' onyo onywako Rachel, ma piro ni 'ngat ma woto maber'? Leah ki Rachel ginyutu tol aryo me nyako ma pe ocako kinyom ma tye ka woto, nyako acel ma 'odoko apor' ki nyako acel ma 'owoto maber' i yoo me kinyom ki Jacob i October 22, 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Onongo gibedo ki ler maber ma kityeko keto i potgi i acaki pa yo, ma malak owaco bot an ni en ‘dwon me i tung cawa.’ Ler man otyeko lero yo weng, kede omiyo ler pi tyenegi, pi pe gibiro kweco.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> Ka gi gwoko wange gi tek i Yesu ma obedo i anyimgi, kede ma olako gi bot siti, gibedo ki gwoko maber. Ento i kare manok, jo mogo gicwero; gi waco ni siti tye maleng atir, ci gi paro ni dong myero gi otyeko donyo iye con. En tho Yesu onwongo miyo gi cwiny kun yweyo tung acuc pa En ma lamal; ci ki i tung pa En oaa ler ma opongo i wi lwak me Advent, ci gi yabo, ‘Alleluia!’ Jo mukene, ki pire tek, ginyeko ler ma i tyenggi, gi waco ni pe Lubanga ma olako gi oaa maleng atir. Ler ma i tyenggi ojuko woko, oweko tianggi i butu atir; ci gipore, pe dong gineno lacar ki Yesu, ci gipoto ki yore, giloor piny i lobo ma butu ki marac piny woko.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

I mwaka 1844, lwak me Millerite pa Philadelphia odonyo i nyombo. Nyombo me October 22, 1844 obolo joworo i dul aryo, ma kinyutu ki Rachel ki Leah. Rachel nyutu dul acel ma otyeko woto maber i yo bot nyombo me October 22, 1844, ento dul pa Leah odoko luro. Eka gibolo woko, yore me tem pa malaika adek ocako, kakare kany ma yore me tem me Midnight Cry otyeko.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second sets of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Nyom ocako dong, ci anyim onego otyeke kede onego oteme. Nyom otyeke i 1846, ci temo pa lacar me adek ocako. I 1849 ki 1850, Rwot oywayo lwete ne pi kare aryo me cobo jo ma odong pa iye. Ci en aye, tabul me aryo pa Habakkuk oketo i gin pa kare, macalo ki kume me aryo pa Cik. Bang’ ka Mose ogoyo kume me acel, kume me aryo pa tabul ogol. Cal me 1850 omako kabedo pa cal me 1843, ci i 1850, temo pa Isirayeli me con calo nyako me nyom pa lagam manyen pa Lubanga omede wot bot Kadesh ki 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

I mwaka 1856, pi mapol ki i yoo pa pi aryo obino kun coc pa Hiram Edson. Liero i "abiro kare" ma obino kun kalamu pa Edson, en liero ma ginyutu kwede yoo pa pi aryo ma ocako lokgi me porofeeta i Garden pa Eden. Garden pa Eden obedo kit ma nyutu cwado woko pa dano bot cik pa Lubanga, ki en aye ka ma pi pa yoo Ulai ki Hiddekel ocako yoregi. Giwoto i lok con me kwer, pien Garden eno, kit ma nyutu cwado woko, aye ka ma lamb kimego piny me miyo ngoye me dwoko yabi pa opok ma Adam ki Eve giceto kwede. Lok con me kwer ocako ki kwer me bedo i atir pa Adam ki Lubanga. Kwer eno, ma ginyutu kwede yat me bedo, omiyo Adam ki Eve obongo woko kwer, ma ocako kwer manyen me bedo, ka Lamb ma kimego ki i cako pa piny omiyo ngoye pi gi aryo ma gitye pe ki ngoye ki gicwil woko. Yoo pa pi aryo ma giwoto ki iye Garden eno, me agiki gidoko kit ma nyutu twero ma Lubanga tye ka tic kwede calo okang me kweko pa En.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Ai, Asuri, lat me kica na, ki lati ma i lwetgi en kica na. Abi cwalo ne bot piny ma lapii, ki bot jogi me kica na abi amiye cik, me golo jami pa lweny, ki me golo gin ma gibuto, ki me giluugi piny calo ribur me yoo. Yesaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Aora aryo meno owuoko ki Eden, ci odonyo i dul Rebekah ki nyom me kica pa en ki Isaac, ki dok odonyo i bot Jacob, ka kany pi aora aryo ginyutu calo kare aryo ma gitye keken, acel acel me cawa 7. Ci aora aryo magi bene gi woto pire i chapta 6 ma agiki me buk Daniel, ma kany chapta 3 ginyutu kun aora acel acel. Aora acel nyutu medo ngec ma kiyabo woko i chapta 7, 8 ki 9, ki aora ma aryo nyutu medo ngec ma kiyabo woko i chapta 10, 11 ki 12.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Gonyo abicel acel, abicel aryo kede abicel adek gityeko yaro gi calo rweny i pi Ulai; kede i gonyo apar, apar acel kede apar aryo, Kristo gityeko yaro i kit macalo. I rweny me pi aryo weng, ma kigamo i gonyo adek, Kristo gityeko yaro calo ma tungo i wi pi.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> En dong otime ni, ka an keken, an Daniel, oneno mere, ci akweyo lagam pa mere; dong, nen, ngat acel calo kit pa dano ocung i anyim an. Kede an owinyo dwon pa dano i tung ki yie pa Ulai, ma ololo, owaco ni, “Gabriel, imi dano man ongeyo mere me neno.” Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Nino me Kristo i chapta 10 tye calo nino ma John oneno i Buk me Revelation chapta 1, ci i nino me Daniel me chapta 8 Palmoni tye i wi pi, macalo ma En tye i chapta 12, ma En tye ki yik me lineni.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> I cawa ma Gabriel obino, lanabi Daniel pe onongo twero gamo pwony ma dok anyim; ento i higa manok anyim, ka mito nongo ngec mapol ikom gin ma pe kityeko yaro maber, dok oketo cwinya me kwayo le ki wic maber bot Lubanga. I cawa magi, an Daniel onongo atye i piny cwinya pi cabit adek macokcoki. Pe onongo acamo bede ma mit, ranc pe obino i wange, ki mwon pe obino i wange; pe bene onongo anyiko kom an weng. Eka aloyo wange malo, ci aneno ngat acel ma olubo lawote me lineni, ma i twol mamegi kipir gi buloni maber me Uphaz. Kom mamegi bene calo beril, ki wang mamegi calo mere me le ma lic, ki wange mamegi calo lamera me mac, ki cinge mamegi ki cime mamegi calo rangi me parasi ma kigwoyo maber; ki dwon me lok mamegi calo dwon me jo mapol.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> Pe obedo ngat mukene; en keken aye Wot pa Lubanga ma onyutu pire bot Daniel. Lok me kit man tutu ki lok ma John ocoyo, i kare ma Kirisito onyutu pire bot iye i tung lobo Patmos. Rwot wa kombedi obino ki malaika me polo mukene me cwalo ngec bot Daniel ikom gin ma obito i cawa me agiki. Ngec man omiyo Daniel, ki ocoyo ne kun yweyo cwiny, pi wa ma agiki pa piny obino bot wa. Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hand to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

I neno me Hiddekel ikom Kristo i chapta apar, Kristo obedo i wi pi, kacel ki ocwer ki lepa me linen; i neno me Ulai, en bene obedo i wi pi. Neno me Revelation acel rwate maleng ki neno ma kityeko yaro i Ulai ki Hiddekel, kun Sister White nyutu ni, “pe ngat mukene, ento Wod Lubanga keken.” Ka onongo nyutu malaika me Revelation apar, owaco ni malaika en, “pe ngat mukene, ento Yesu Kristo keken.” Malaika me Revelation apar oyweyo lwete malo bot Polo, omiyo lagam i nying En ma obedo ngima kare weng pe otum, ma rwate ki neno me Kristo i chapta apar aryo, ma oyweyo lwete aryo malo bot Polo, omiyo lagam i nying En ma obedo ngima kare weng pe otum. I Revelation apar en obedo i wi pi kacel ki piny.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Gin ma tye ‘i tung aryo’ pa yoo me pi obedo pi, ci Daniel owinyo ‘dwon pa lacoo i tung aryo,’ eka dwon o aa ki bot lacoo ma otye i wi pi, ci dwon ne obedo dwon pa pi pa yoo me pi Ulai.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Kare i nino me 24 me dwe me acel, ka an obedo i but gang pi madwong, ma en Hiddekel; Eka aketo wang na malo, aneno, nen

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> Ngat acel ma ocwal iye lineni, ma i cing pa iye ocobo ki dhahabu maber pa Uphaz: ring pa iye bende calo berili, nyim wic pa iye calo tuco me lating'o, wang pa iye calo lam me mac, lati pa iye ki ti pa iye calo talu ma kicweyo maber, ki dwon me lok pa iye calo dwon pa dul madwong. ...

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Ento in, O Daniyeli, gonyo lokgi, ki igoyo cing i buk, nyaka kare me agiki; ngat mapol bi woto ka dwogo-dwogo, ki ngeyo bi dongo. Egaa, an Daniyeli, aneno, ka nen, tye aryo mapat ma cungo; acel i tyen kiir ma kany, ki acel mapat i tyen kiir ma kun. Ngat acel owaco bot ngat ma kiyubu ki lineni, ma obedo i wi pi me kiir, ni, “Obedo kare adii nyaka agiki pa tim ma lamal magi?” An awinyo ngat ma kiyubu ki lineni, ma obedo i wi pi me kiir, ka oketo malo lwete me tung ki lwete me acic i polo, ki okobo kica ki En ma obedo pi kare weng, ni, “Obedo pi kare acel, kare aryo, ki kare me nus;” ki ka dong otyeko juko twero pa jo maleng, gin weng magi bi tyeko.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> An onongo owinye, ento pe an onongo angeyo; ci an onongo awaco ni, Rwot na, agiki pa gin man obedo ngo? En onongo owaco ni, Wot i yore, Daniel; pien lokgi gicobo ki gicingo nyaka kare pa agiki. Jo mapol gibiyeyo, gibed macal, kacel gibitemo; ento jo marac gibitimo marac; ki ka i jo marac pe ngat mo bibi ngeyo; ento jo me ngeyo gibingeyo. Daniel 10:4-6; 12:4-10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Dog pa pi madit me Shinar, calo ma Sister White tye kineno gi, giketo kwede vijon ma ka Kristo tye i wi pi ka okwaco, pien dwon ne obedo calo dwon pa pi mapol. I vijon aryo weng, lapeny “nyen adii?” kicwayo. Dog pa pi aryo bene kinyutuwa i “lapeny ki lagam” pa pot aboro pa Daniel, ma obedo dul madit ki twolo pa Adventism. Kanyo, dog pa pi aryo obedo alama pa “seven times” me kayo ki lubo piny pa tempu ki lwak. Dog pa pi aryo gityeko ticgi calo lati me cobo pa Lubanga, ci kiwot dok i gin mukato pa malaika me acel i kare pa Millerite, kany ka William Miller onongo okwanyo “prophetic jewel” me acel, ma obedo rek pa “seven times” i Leviticus 26. Dog pa pi aryo nyutu kayo aryo me mwaka 2520, ma gin otim kedi gi leon aryo pa Assyria ki Babylon, ma gintiyo calo alama kwede Tigris ki Euphrates, kede bene Leah ki Rachel, nyara pa owad pa Rebekah, ma nyom me lagam mamegi otime ka Aisak onongo obedo i mwaka 40, calo kit kigwoko i Genesis 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller kende onyiso yubu woko me “abiro kare” i kom duk pa Yuda ma i tung Piny, ma otim piny i mwaka 1844 ki porofeci me mwaka 2300. I mwaka 1856, “mwenge manyen” pa “abiro kare” onyiso yubu woko acel keken i kom duk ma i tung Malo, ma otum woko i mwaka 1798. Macalo nongo me porofeci ma acel pa William Miller, pi me ganga Euphrates obino calo doktrin me Alfa i mukato pa lakica ma acel. Pi me ganga Ulai obino ki lakica ma adek. Nongo me Alfa pa Miller ne obedo “abiro kare” ma kityeko nyiso ne ki ganga Ulai, ki nongo me Omega pa Hiram Edson ne obedo “abiro kare” ma kityeko nyiso ne ki ganga Hiddekel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 nyuto bor me kare ma obedo keken pi lobo pa rwot acel acel, ento ma cako ki giko tye ki lwak me 46 me mwaka. 1798 nyuto kare pa giko kede bino pa malaika me mukwongo pa Revelation 14. 1798 obedo giko me 2520 me mwaka me kwanyo-gi i woko ma leona pa Asuriya oketo i lobo pa rwot me tung wi. 1844 obedo giko me “seven times” ma oketore i lobo pa rwot me tung piny, kede nyutore kwede leona pa Babilon. Yoo me pi aryo obedo macalo gin ma gikwanyo agiki pa mukato pa kwena pa malaika me acel ki me aryo, ma ogiko ki bino pa me adek i 22 October 1844, ka dwon pa trumpet me 7 kacel ki trumpet me Jubilee okobo i Nino ma antitypical me Atonement.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> En dong in ibino buwo agwara me Yubili i cawa me apar pa dwe me abicaryo; i cawa me kwero bal, inu ubino buwo agwara i pinyu weng. Levitiko 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Olo tung’ me namba 7 obedo ranyisi me tic pa Kristo me keto kacel kit pa Lubanga pa En ki kit pa dano, kendo ranyisene tye kede mwaka 2300 me neno ma i Ol Ulai; kendo olo tung’ me Yubili obedo ranyisi me singruok me lobo ma ogonyo woko kendo oketo i wi jo Lubanga, gin ma Daniel nolwongo ni “kwer ki lagam pa Mose,” ki ma Mose nolwongo ni “tuk pa singruok pa Lubanga.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> En aye, Israel weng guleko cikni, kun gubalo woko, pi pe guwinyo dwoni; eka kwer ocwere i wa, ki kwac ma kiketo i cik pa Mose, lacoo pa Lubanga, pien watimo richo ikom en. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“curse” ki “oath” ma kicoyo iye i “in the law of Moses” en “seven times” me Lawi 26. Lok ma kityeko loko calo “oath” en dong acel ki lok me Leb Hebru ma i Lawi kityeko loko calo “seven times.” “Curse” me bwolo “oath” pa yub i Lawi 25, kiketo ne piny i Lawi 26, ka Mose nyutu “curse” calo “quarrel of the covenant.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Kare an bene abi wot macok ki botu, abi yaro botu abicel aryo kare pi richo mewu. Era abi kelo ligangla botu, ma bi dwoko kum me kica na; ka ucengo dok acel iye gang mewu, abi cwalo twot marac botu; ci abi mii wunu i lwete pa lami. Levitiko 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Lubanga oketo tong pa simba pa Asiriya i wi lwak pa tung bor me “goyo gi kite,” kun omiyo gi i “lwete pa lapii” i 723 BC. Higa 46 lacen, i 677 BC, lagoro pa Musa ocwako lwak pa tung piny. Lagoro pa Musa en kwac pa singruok. Pi higa 46, simba pa Mesopotamia kityeko ticgi ki Lubanga me kwanyo woko ki tukun piny dul. I agiki pa kare mar higa 46, Nebukaduneza ogoyo piny Kac Maleng. Dul ma i penyo pa Daniel i 8:13, gibedo lipir pa lapii gi pi kare me higa 46 ma otum ki ogoyo piny Kac Maleng—ma en bene gin mukene ma myero otukun i 8:13. Ka kwer meno otyeko donyo i 1798 ki 1844 en en, dul ne ocoki kacel calo Kac; pien dul en ring, ki ring en Kac. I agiki pa kare meno, Kac ma kityeko yabo i higa 46 myero ochok ki Kac pa polo i nyom pa Lubanga ki dano. Nyom tye i kin Kac aryo, ki gin ma Lubanga ocako kacel, pe myero ki yabo.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Pi pa Tigris ochopo i higa 1798, kede pi pa Euphrates ochopo i higa 1844. Pud pe i kare me obino lacam adek, lacam aryo obino; ci ki anyim, i "camp meeting" me Exeter, New Hampshire, i dwe me August 12–17, 1844, kwena me "Midnight Cry" ogweto piny. Exeter tye ki nyutu ni "ot me lweny me pi," kede i "camp meeting" eni, ne tye dwoo ma pe atir ma kityeko bedo iye i apupuru mapat, ma kicako ne gi dul ma obino ki Watertown, Massachusetts. Ki kit ma Sister White owaco, pi ma ocake ki Eden tye ka pobo calo "tidal wave" i cing pi me East me United States. Yubu piny ma ocako "tidal wave" eni otime i ogwok me Eden ka Satani oloro dano, ma omiyo yubu piny madongo i Eden, ma yubege ochopo i "Midnight Cry" me gin matime pa Millerite. Yub eni me pi ocwene i "Midnight Cry" i gin matime pa jo 144,000, kede yub ma ocake i yubu piny me kwec pa Adam ochopo i yubu piny me "Sunday law" me buk Revelation cabit 11.

The voice of Christ is the voice of many waters, and the waters combined make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Dwon pa Kristo obedo dwon pa pi mapol, ki pi ma gubedo kacel giketo lok pa koth me agiki. I lok adek pa dyer abiro, Yesaya ki mwana pa iye Shearjashub gubedo i tung cen pa keng me pulo ma malo, ka ginyutu lok pa koth me agiki i cawa me cimo 144,000. Kany, lok ma Yesaya okwaco ikom Rwot Ahaz ma pe tye ki bwongo ki marac en ni Rubanga bi cwayo ikom Ahaz pi pa Asuriya, Rwot Sennakeribu, ki pi ne bituko i nywiny.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Ladit owaco bot an dok, ni, Pien jogo man gikwero pi Shiloah ma tye ka wot mot, ki giyayo i Rezin ki lakit Remaliah; kono ento, nen, Ladit obi cako malo i botgi pi me wang pi, ma tek ki mapol—en keken Rwot Asiriya—ki lamal mamege weng. Obi malo i yoo weng me pi, ki obi dii woko i tere weng me pi. Obi wot iyie Juda; obi pobo ki odii woko, obi ter nyo i luŋ; ki gweyo lapirene obi pongo twolo me piny mamegi, Imanuel. Aisaia 8:5-8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz pe okwako pi ma Rwot "ocwalo", ci Rwot "ocwalo" pi me Asiriya bot Ahaz. Ahaz "omero woko" i rwom pa "Rezin ki wod Remaliya." Ahaz "tye ka mero" i lok me koth me agiki ma pe adier, ma kiloro ki Rezin ki wod Remaliya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposites emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezin ki nyath pa Remaliah, ma en Pekah, ruoth pa piny ma i tung anyim, gin nyutu me cal ma pe atir pa Aisaia ki lacoo pa en. Ruoth Ahaz ma pe ngec ki ma marac, tye ka mor i rwom ma kinyutu kwede dul apar pa anyim pa Isirayel ki Siria, ma tye ka nyutu calo rwom ma pe ki cik me kanisa ki gamenti i cawa me cik me Sunday. Ahaz tye ka mor, pien kweg ki mor gin en aryo ma macok ki macok, ma gityeko tic kwede ki mino lok me Lamo me cwiny pi jo ma kinyutu gi i lok pa kot me agiki. Ka Jeremia ocamo buk matidi, en ne obedo mor ki yubo cwiny pa en, ki Joeli owaco ni jo Lubanga pe bi kweg ka keken. Ahaz, macalo Laodicean, pe neno; kadi anyim tye ka mor i lok me pii ma pe atir, ki tye ka kweyo lok me pii ma atir pa Aisaia. Myero obedo ki kweg pien ogeno lok me kot me agiki ma pe atir, ma kinyutu kwede olwal pa ruoth me tung anyim, ento okweyo lok pa Shiloah.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Lok pa Shiloah i Yesaya 8 obedo lok pa kot me agiki. Wang pi Shiloah i Alap Manyen kilwongo ni Wang pi Siloam. I Leb Ebru onyo Gerik, nyinge romo “Kicwalo.” Onongo obedo rwate ni Kiristo oweko, wek “ocwal” Lacoo Maleng. Yesaya ki Ahazi tye i wang pi Shiloah, ci tem obedo piny ikom ka: myero geno obed i wang pi Shiloah, macalo ma Yesaya ki wod mere nyutu, onyo geno obed i Rezin ki wod Remaliya? Ahazi tye ka yero i pi aryo: pi me Shiloah onyo pi me Rwot pa Asuri. Ahazi omwonyo cwiny i rwom ki lok ma nyutu ki Rezin ki wod Remaliya; ci pien man, oywako lume me goro piny, i kabedo pa pi ma woto leleng i kwerone. Kwerone nyutu cik me Jumapiri, ka Rwot ma i Bor owoto i tung piny weng calo lume. Obedo kamano, kacako ki cik me Jumapiri, ka lume me “Midnight Cry” bene tye ka lolo piny weng.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahazi tye ki mor pi kuc me dul abicel ma i tung bor ki Suriya; ki kamano, tye ki mor pi wac ma oketo kanisa ki cing pa lobo obedo acel, macalo ma ki nyutu kwede lwak me kuc weng ma pe rwate ki cik, ma ki nongo iye Lok pa Lubanga. Isaya nyutu dano me Filadelfia, ki Ahazi dano me Laodikia. Kristo oketo lamal pa Isaya kacel ki pa kene, ka oyubo dano ma pe neno, dano me Laodikia, i wang pi Siloam.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Ka Yesu tye ka yoto, oneno dano acel ma obedo onwang kun onywalo. Lamare gipenyo ne, waco ni, “Lakit, ngat mane otimo richo, en dano man, onyo rwode, ma omiyo onywalo onwang?”

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Yesu owaco ni, Pe en otime richo, ka bende pe min pa en ki won pa en; ento pi tic pa Lubanga onyutu iye. Myero atim tic pa en ma ocwalo an, kun ceng tye; otum bino, kare ma ngat mo pe twero timo tic. Kun an tye i piny, an aye ler pa piny. Ka otyeko waco kamano, oywa i piny, ocoyo cobo ki rew, ocweyo wange pa ngat ma pe neno ki cobo, owaco bot en ni, Ceti, iyubu i wang pi Siloam (ma ka ki lubo yore, “Ocwalo”). Ci en oceto, oyubu, odwogo ka neno.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Omiyo jo ma obedo itung gang, ki jo ma pud oneno ni en ne pe neno, owaco, “Pe en ma ne obedo ka kwayo?” Jomoko owaco, “En aye”; joma mukene owaco, “En calo eno”; to en owaco, “An aye.” Omiyo gi owaco bot en, “Wang me in oyab nining?”

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> En odwoko, owaco ni, “Dano ma ki tye ki nyinge Yesu ocwiro lep, olubo wangna, ci owaco bot an ni, Wot i pi me Siloam, imwo; ci an awoto, amwo, ci adwogo neno.” Yohana 9:1-11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Ngat ma pe neno, kede Rwot Ahaz ma pe tye ki ngec ki marac, gitye ki temo me ka gubedo keto geno gi i bwawa me Siloam onyo i pi mapong’ me Asuriya. Ngat ma pe neno ngene ni pe neno, ento Ahaz tye ki mwandu mapol, opong gi jami ki pe mito gimoro keken. Ahaz en virgin ma pe tye ki ngec i bwawa me koth me agiki, ento ngat ma pe neno en virgin ma tye ki ngec. Pi ma ki cwalo ki Siloam, onyo pi ma ki cwalo ki Asuriya, en aye tem.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Kumu obedo kabedo ma pi gicobo kacel iye, ka i poro pa nabi, kumu obedo kabedo ma yoo me pi matino, yoo me pi madongo, nam, nam madwong loyo ducu, koth ki umande me pi ducu ma nyutu dwol pa Kristo, gicobo kacel iye. Kumu pa koth me agiki ocweyo ki pi ma owuoko ki kumu ma malo. Kumu nyutu lok pa koth me agiki i kit pa temu. Ahaz okwanyo woko pi ma tye ka yubo mapol matwal, enteke ngat mape neno olubo lok ma kiboko ki kumu. Yesu ogolo moko pa Kit pa Lubanga pa En, ma ginyutu calo “limo”, kendo orabo kacel ki udongo, ma tye ka nyutu rabo kacel me Kit pa Lubanga ki kit pa dano ma Kristo otimo i Kabedo Maleng loyo ducu.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristo oketo mate i piny, omiyogo mate ki piny, omiyo obed anyap. Otiyo ki lok ma nyutu rwate pa kit pa Lubanga ki kit pa dano me lubo wang pa dano ma pe neno. Lok mane nyutu rwate pa kit pa Lubanga ki kit pa dano, obedo lok me 1888; en obedo pi yubu dano aa ki kit bedo pa Laodicea odonyo i kit bedo pa Philadelphia. Ento lok en mito tic pa dano. Myero giwot i bur me pi, ci gi yeyo gi kene i pi.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Dano weng otimo richo, kede pe gubedo rwate ki lagam pa Lubanga; ento Yesu owaco ni dano ma pe neno ki ludito-gi pe otimo richo. Yesu tye kagolo lapeny me bal ki kit pa dano ma pe neno, kede owaro ni en obedo dano ma keti malo pi ogamo Rwot. Kede dano me poro i poro pa Baibul ma keti malo pi ni, “tic pa Lubanga onyutu piny,” gin cal, ma kitimo ki dano kacel ki dako ma otyeko wot woko ki Laodicea odonyo i Philadelphia. Cal obedo kabedo ma tic pa Lubanga onyutu piny; pien tic pa En obedo me keto kacel Rwom pa Lubanga ki kwo pa dano (calo ma kilaro kwede yagi me lela), kede maber pa tic en gin jogi ma pe keken guwinyo lok me Laodicea, ento jogi ma guwote cik ma tye i lok en. Cik pa dano ma pe neno ne obedo ni: wot ki lwayi. Ka ocako neno, pe myero ocake tem me ogamo Lubanga; kit ma obedo iye keken omiyo ne piny.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Ocake ki Kirisito obino kor, ci dong obedo ki tic pa Kirisito. Tic pa Kirisito ma agiki i ot maleng pa polo, i kom dano, obedo me doko dano woko ki i but me gol ma ogoro ma otho, onyo ki i otho i yo, onyo ki i bedo ma oneno pe peke. Tic pa En ma agiki obedo me cweyo dok odoko jo pa En i cal pa En; en aye tic acel keken ma otimo ka ocweyo Adamu ki ruyi me piny, ci opume iye pum pa tine. Tic ma agiki obedo tic ma acaki; pien con obwoyo ruyi me piny i cal, ci lacen olubo cal meno ki tine pa Laro pa En. Kod Adamu, Laro ne obedo pum pa En; kod ngat ma oneno pe, ne obedo pi. Ka i but me gol ma otho ma Ezekieli onongo oneno, ne obedo lok me cobo ma ocweyo rwom. Lacen, lok me yamo angwen opume iye rwom, ci dong ocungo calo lweny madit.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Ka ngat ma pe oneno kombedi pe oneno, Yesu oneno en, ci orwate iye. En orwate ngat ma pe oneno i kom lapeny ma latic pa En openyo, ci mano omiyo ne twero me keto kabedo me porofeti ma rwate maber pi cal me nyutu. “Tic pa Lubanga” obedo lamal me porofeti i rek me lami mapol mapol i Baibul. Nyutu weng pa “tic pa Lubanga” i coc pa Baibul otyek woko i cawa me kudho me agiki. Yesu tye ka keto kabedo me lok man i kit pa lok me agiki ma kimiyo calo Elija i gami me agiki me Buk Malaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Won ki min, kede nyathi ma pe neno, pe kiketo gi calo jo richo; pien en aye cawa pa tic ma lamal pa Lubanga, kede i cawa meno cwinya pa won ki min, kede cwinya pa nyithindo, bi loke pi neno lok ma tye i anyim. Lok en ni—ka dano ma pe neno pa Laodicea kityeko loke ne obed dano pa Philadelphia ma kilwayo ki mo. En aye lok ma obedo i wang won ki min kede nyathi i cawa pa kec me agiki, pien en bende cawa pa bura. Kede cawa pa bura kitimo i kare adek ki kare angwen, ki kit ma owaco i poropheti pa kica pa Abraham. Dano ma pe neno en kare angwen, ma aye me agiki; ki won ki min pa ne gin kare adek. I kare meno, kwena pa Elija keti ot-ot i kit ma kimwoyo gi me yiko onyo cwalo woko kwena pa wang pi pa Siloam. Rwot Ahaz ma lalar ki marac otyeko cwalo woko kwena pa wang pi meno; ento dano ma pe neno oyiko ne. Kwena pa Elija ma i Malaki kityeko keto ne i gin pa chira, mapwod pe odonyo ceng maduong’ ki matek pa Rwot.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Ka Yesu oketo kit ma wa tye ka poyo iye, en ocobo lok pa apim pa tim me cwaka, owaco ni myero otim tic kombedi, pien kare bi aa ma pe dano mo bi twero timo tic. Tic ma owaco iye, timone i nino; ki agiki pa tic kicwalo calo otiŋo. Lok ma ogamo iye tye ikom agiki pa kare me tem.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Ka otyeko tic pa En me rwom, En ogolo rwate pa lapirisiti, obedo oketo rwate me dwogo kom rac. Ka otyeko tic meno me yeco woko jo ma apoto ki jo ma kigwoko, dong tic me waraga ogiko. Tem ogiko, kede kombedi obedo cawa me otum ma dano mo pe twero timo tic. Kwena pa Kristo pe keken kwena pa Laodicea bot dano ma pe neno, ento obedo kwena pa Elija ma kiketo i kit me kare ma tye i kor me giko tem, ma aye bedo cwiny pa Kristo ma kiyweyo maleng me timo tic pi waraga cwinya.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Acel, Kristo obino bot dano ma pe neno, ci ocweyo yot me wang ci ocwade i wang ne, ci omiyo cik pi tic ma dano ma pe neno myero otim kene; kadong gin ma tye tutwal aye ni ka ocako tic, neno ne odwogo. Ka neno ne odwogo, dong oloko kitne ki bedo Laodicean ma pe neno i Philadelphian. Kare me loko kit pa kanisa aryo meno otum i cako, ki 1856 nyaka 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Kare man nyutu yiko me witi ki tares, ki goyo muhuri me agiki pa 144,000 ma ci kiguro malo macalo bendera. Lacoo ma pe neno otum odoko i wang jo weng ka ocako ki bedo Laodicean dok odoko Philadelphian. Lacoo ma pe neno en 144,000, ci rwot Ahaz ma marac ki pe ngec obedo jo me lagam mukato ma kigwero woko ki i tyen pa Rwot. I kare acel keken, Yesu onyo tye ka tiyo ki gin ma oburo ki tyen ne me lubo jo me lagam manyen, onyo tye ka cweyo woko jo me lagam mukato ki i tyen ne.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

## “The Coming Crisis

Kare me bedo tek ma bino

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> Kede kakare ma pe tye bal, Lubanga ma pe ki giko tye ka kano rekod kwede lobo weng. Kun woro pa iye tye ka kelo kwac pi loco cwiny, rekod man bino obed oyaba; ento ka ki tyeko lim mo ma Lubanga oter, dong tic me kec pa iye ocake. Ci rekod dong kilor; tielo pa Lubanga ojuko; pe dong tye kwayo woro pi gigi.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> Lanabi, ka oneno i kare mapol ma bino, cawa wa onyuuto i neno mamegi. Jo-piny pa kare man otyeko nongo kica ma pe obedo con. Maber pa Polo ma kiyero maber loyo weng kimino botgi; ento dong tung-matek ma opongo, conyo jami, pak jogi mukene, yaro Lubanga, ki pe opwoyo ma marac, gicoyo ikomgi. Gitye ka loro rekodgi ki Lubanga macek.

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> Cawa dong obino macek ma i lobo pa dini bi bedo ki kekec madit ki nyono. Bi bedo jogi mapol ki rwodi mapol; yamo weng pa doktrin bi oyoo; ki Satan, ma okweye law pa malaika, bi yubu, ka twero obedo, jo ma kiyero atir.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> Cayo ma loyo piny weng me woro Lubanga matir kacel ki bedo maleng, kelo jo ma pe tye ki kube ma tung kwo ki Lubanga me balo woro pa cik pa en. Kacel ka cayo i cik pa Lubanga bedo piny mapol, rek me yeko i i kom jo ma gwoko ne ki lobo, kacel ki kanisa ma hero lobo, dong bi bedo piny maleng maber. Hero i cikke pa Lubanga dong medo i tung dul acel, calo ka cayo i iye dong medo i tung dul mukene.

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> ‘An Atye’ ma madit tye ka yubu cikne. En tye ka waco bot gin ma keto cikne peke i yamo marac, i piny ma opong ki pi, i yamo matek, i piny ma ocwire, i kwer i yoo me piny ki i yoo me pi. Kombedi en kare pi jo pa ne me nyutu ni gi matir i gin ma pire tek.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> Wa tye ka cungo i wang ol pa gin matime ma ladit kede ma luputu. Rwot tye i wang ol. I got Olivu, Lawi oyero gin ma onego otime i anyim pa tim madit man: ‘Ubi winyo lok me lweny kacel ki wac pa lweny,’ owaco. ‘Piny bi cungo bot piny, kede lobo pa rwot bot lobo pa rwot; bi bedo kic madit, dwec ma matek, ki poto pa piny i kabedo mapatpat. Gini weng obedo cako pa peko.’ Kare ma lok me lanen man gicako otum manok i balo Jerusalem, ento gi rwate maber maloyo i cawa me agiki.

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> Yohana ki lanen mapat bene obedo lajwoki pi gin marac ma bi time calo lamal me dwogo pa Kristo. Gineno lwak kigamo pi lweny, ki cwiny pa dano kipoto woko pi ror. Gineno piny kikwanyo woko ki kabedo ne, got kicwalo i tung me wang pi, pi ne kigolo dwon madwong kacel ki tur, ki got kicogocogo ki dwongo pa pi. Gineno acal me keco pa Lubanga oyab, ki lakwo marac, liel, ki tho obino i bot jo ma bedo i piny.

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> Dong Roho pa Lubanga ma gengo tye ka kikwanyo woko ki i piny. Ki yamo madwong, ki lweny me yamo, kacel ki bal madwong i pi ki i piny, gicwalo mede keken ka keken i kare me acoya. Saiensi tye ka temo lok ngec pi gin weng man. Alama ma dong opongo mapol i tung wa, ma nyuto ni bino pa Wod Lubanga tye macok, gin giketo gi bot gin mukene, to pe bot kom atir. Dano pe romo neno lacar ma gengo, ma gengo yamo angwen wek yamo pe ocako yweyo nyaka kun latic pa Lubanga kiketo cal botgi; ento ka Lubanga oyaa lacar ne wek gi weko woko yamo, bino bedo kit me kec me dwoko cikke pa en, ma kalam mo peke romo rayo.

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> Peko madit dong ocung i wie wa; ento lutic pa Lubanga pe myero gi geno i gi keni i peko madit man. I lok me neno ma ki miyo Isaya, Ezekiel, ki Yowani, wa neno kit ma polo tye ki kube maromo tutwal ki gin ma tye ka tim i lobo. Wa neno gwoko pa Lubanga pi jo ma tye ki rwatte i bot en. Lobo pe tye labongo rwot. Yub me gin ma bino anyim tye i cing pa Rwot. Rwot Madwong me Polo tye ki kare ma obino pa piny mapol, kacel ki lok pa kanisa pa en, i gwoko pa en keken.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> Lubanga onyiso gin ma bi time i kare me agiki, pi jogi obed maber me malo ka muko lawic madit pa kwalo ki kec. Jogi ma kimiyo gi ngec pi gin ma tye i anyimgi, pe myero obedo piny ki kuro ma matir ka giyeko pire kene ni Rwot bikwokogi jo ma tye ki geno i nino me peko. Wan myero obed calo jo ma tye ka kano Rwotgi, pe i kano ma pe ki tic, ento i tic ma pire tek, ki geno ma pe oyubu. Peke kare kombedi me weko wic wa ocogo ki gin ma pe madit.

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> Ka dano tye ka nino, Satan tye ka tamo ki yubo gin weng, me weko ni jo Lubanga pe obi nongo ngwono onyo kica. Dul me Sande kombedi tye ka woto i otum. Ladit pa dul tye ka kobo wec ma adwogi, ki jo mapol ma gubedo cing ki dul, gin kene pe ginen kama yore ma i piny tye ka woto. Lok pa dul tye ma piang, ki nen calo pa Kristiani; ento ka obiwaco, obinyuto lapiir pa dragoni. En tic wa me timo weng i twero mamegwa me gengo peko ma tye ka oo. Myero wa ket i anyim jo lapeny ma adwogi ma tye i kom, ka wa keto gengo ma tek loyo ikom cik ma tye ka yar twero me cwiny. Myero wa yenyo Buk pa Lubanga, ki bedo ki twero me poko adwogi pa yie wa. Lapeyot owaco ni, “Jo marac bi timo marac, ki pe itye keken i bot jo marac ma bi ngeyo; ento jo ngeyo bi ngeyo.”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> Cawa ma bino ma rwom tye i anyim wa. Me podo tem ki kemo mere, kacel ki timo lapok tic mere, obi mito yie madwong, twero, ki tung matek. Ento wa romo loyo ki dwong madit; pien cwiny acel keken ma tye ka neno, ka kwayo, ki ka yie, pe obi muko ki tami pa lami lweny. Polo weng mito kwo maber pa wa, ki tye ka kuro wa me kwayo i ngec ne ki twero ne. Pwod weng ma tedo woko bot wa, bedo ni tye i wang onyo tye i mung, romo gengo maber, ‘pe ki teko, pe ki twero, ento ki Roho na,’ eloko Rwot pa lweny weng. Lubanga kombedi mito calo i con me timo kede tic pa dano, kede me tyeko gin madwong kun latic ma tek pe. Pe wa bino nongo loyo i kom bedo mapol, ento i kom cwalo cwiny wa weng bot Yesu.

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Kombedi, ikare ma kica pud tye, ikare ma Yesu tye ka gamo pi wa, wa tim tic ma opong pi kare ma pe otum.” Southern Watchman, December 25, 1906.

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