Article

# What is Truth? - Number Five

Adier obedo ngo? - Namba abicel

The Comforter

Lamiang

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Yore pa lanen ma ki yabo i kudho abicel nyutu yore pa gintime ma wa tye iye kombedi. Gim ma i wil ne kityeko ogwoko i wil, nyaka ka yore ma gitito kwede obino. En kare ma Lakony, Lacwe pa “Adier,” onyutu Adier ma Yohana owaco ni “Nyutu pa Yesu Kristo,” pien Yesu Kristo en Adier. Pe acel keken ni lok “Adier” tito kit pa Lubanga. Kede pe en nyutu me lapedo-leb ma lamal keken, ni lok “Adier” me Leb Ebru kityeko kitiyo kwede i yore mapeya maloyo i coc ducu pa Buk Maler. Ento bende en tim ma lamal ma, ka gineno maber, obedo lagonyo me yabo lok pa lanen me Buk me Nyutu; ki kamano oyabo Buk Maler ducu. Ento en pi joma kicwalo cwiny me neno, winyo, ki gwoko gin ma ocoyo iye; pien kare tye cokki.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Pi dano me ngeyo "adiera" i yore ma gubed maleng ki en, mito bedo pa Laro Maleng. Dano romo ngeyo lok "adiera" ki wic, kadi bene gubedo nongo ni rwom pa en obedo madwong, ento "adiera" myero kicamo. Myero kiketo en i cwiny, kede kikelo obed but me kit me kwo pa dano, pien lok kelo twero me cweyo pa Lubanga bot jo ma gitemo me loko gi obed calo cal pa Kiristo. Acel ki kabedo ma acako iye i yeny pa an keken pi lok pa Ebru ma kiloko calo "adiera" obedo jo me ngeyo Ebru, ma bene giwaco pi kit pa lok "adiera" ma tek loyo kede tic pa en i Buku Maleng. Ento pe tye adwogi mo me wuye ni ngeyo gi ki wic pi lok "adiera" omiyo gi odonyo bot Kiristo.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Ada me lanen ni lok myero kicam ka bedo pa Tipu Maleng rwate ki yubu ma Sister White omiyo ikom 'oil' i parabul pa anyera apar, kacel ki poko pa iye ikom kit aryo pa anyera ma tye ka kuro bot Bridegroom.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Ma kare mapol, alama tye ki pire tek ma pe acel keken; pire tek ne myero giyiko ki kit ma alama obedo iye. Pe myero giyiko ne ki yik pa lapwonya me gramara ikom nyig lok, onyo ki kare me gin mukato ma ne giketo nyig lok. Yore aryo magi jo theologia me Adventism gi mako, pi giyubo ‘ada’. Alama myero giyiko ki kit ma gityo kwede. I Spirit of Prophecy, nyig lok ‘mafuta’ i parabol me virgins apar nyuto jami mapat mapat, malubo kit me kabedo me lok ma ‘mafuta’ ononge iye. Ngo ma omiyo dul acel me virgins tye ki ‘mafuta’, ento dul mukene pe?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> Piny tye ka bedo i tim marac, i bwola, ki i lok ma pe atir, i loro pa tho pire kene—kwec, kwec. Gin mene tye ki cwer me cwiny me cego gi woko? Dwol mene romo donyo botgi? Cwinya kicwalo anyim i kare ma gibimiyo alama, “Nennu, laco me nyomo obino; wut i woko me medo ki en.” Ento gin mukene giluwo kare me nongo mit me opongo lambu gi, ki i kare ma otyeko weng gibinongo ni kit ngat, ma mit tye ka ranyiso ne, pe romo cwalone bot ngat mukene. Mit eno en kwer pa Kristo. En ranyiso kit ngat, ki kit ngat pe romo cwalone. Dano mo pe twero nongo ne pi ngat mukene. Ngat acel acel myero nongo pi pire kene kit ngat ma kiyiko woko ki lup weng pa lapok pi. Bible Echo, May 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Mara ma pe gi paro maber pe gitye ki kit ngat ma mite wek gityeko i tem madit ma obino i kare macek. Pe gitye ki kit maber pa Kristo. Ento mafuta bende en ngec, ki mafuta ma i loka pa mara abicel i cawa agiki en ngec me ciko agiki ma kiketo calo Nyutu pa Yesu Kristo, ma myero winyo, kwan, ki gwoko.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Mafuta” en lok agiki, ma dok bene, en Yabo pa Yesu Kristo. I lok man, jo ma mito bedo ki mafuta myero gilamo ki kwayo matek i Lubanga macalo Mose otimo i lacere me got pa Horeb. Ento neno ni ka obedo ni wa “kwayo, macalo Mose,” ni Lubanga “onyutu” wa “lamal” pa en, myero wa cako kwayo Roho Maleng ma en Lakony. Ka watimo mano, to ki malayika ki paipu aryo me dhahabu, wa bino gamo kare maber pa Kristo. Wa bwola wa keken ka wa paro ni twero walamo ki kwayo pi kit pa Kristo macalo ma adat ki kit me tung pa Adventism me Laodikea tito ni myero itimo, ka i kare acel keken wa tye kagoyo woko lok me Yabo pa Yesu Kristo. Kare maber pa en kikelo wa ki “lok pa Roho pa Lubanga,” ma kicwalo gi gi aryo ma kigodoko gi mafuta ma tye cungi i wang kom pa Lubanga. Ka wa goyo woko lok pa en, wa bene godo woko kare maber pa en.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Ci an odwoko, owaco bot en, “Gin ngo yat olivu aryo ma tye i tung macego pa kom me lam, ki ma tye i tung maloro pa kom me lam?” An odwoko dok, owaco bot en, “Gin ngo lak aryo me yat olivu, ma, kuny paip me dhahabu aryo, gi golo woko mafuta me dhahabu ki iyegi?” En odwoko an, owaco, “In pe in ngeyo ngo ma gin eni?” An owaco, “Pe, Rwot na.” En owaco, “Gin eni gi aryo ma kigelubo gi mafuta, ma tye i tung Rwot me piny weng.” Zekariya 4:11-14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Jo aryo ma kilubo mo, ma tye ka ocung i tung pa Rwot pa piny weng, bene kilaro calo laneno aryo ma i Kwena pa Yohana, gure apar acel.

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

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

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Ka wa paro lok pa Zekariya onyo lok pa Yohana ikom jowaco adwogi aryo, kit ma gin loke tye iye obedo tung matek me cwalo lok, ma en aye adwogi ma acel ma kiwaco konye ikom kwena me Nyutu pa Yesu Kiristo i Buk me Nyutu, chapta acel, rek acel. Ki i Lawi, bot Wod, bot laciŋel, bot lanabi, ci bot Kerisyo. Tung matek ma Kiristo waco bot dano obedo ngec madwong ma en mito nyuto i kwena me ciko ma agiki. Man rwate ki coyo tek ma ki timo i nyutu pa lok me laciŋel acel ki adek.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

William Miller onyutu ngec pa laciŋ me acel. Miller tye ki kit mapol me porofetik ma myero ngiyone. En obedo “Wuoro” pa lanyodo, ma i lok pa “Alfa ki Omega” mito ni myero obed nyathi. En omede lanyodo ma kimiyo nying “Millerite,” ma en lok me kit me kidi. Lubanga otimo tic kwede me yubu ceke me cik me Baibul pi poko lok porofetik. Cik meno obedo ceke madit i cwalo ngec pa Tyen pa Lubanga, ma gityeko golo woko onyo gamo, ka jo me kare pa Miller giyero ka gubedo piny iye kitgi me Laodicea ma pe tye ki wii, onyo gubedo jo Philadelphia ma tye ki wii. Macalo wuoro pa ngec pa laciŋ me acel, en onyutu cal pa lanyodo ma bino pobo ngec pa laciŋ me adek, ki ngiyo me lanyodo man pi ngec meno bi tungoŋo ki cik mapat me Baibul me poko lok porofetik, ma biketo matek ngec pa laciŋ me adek calo kit ma Lubanga otimo tic kwede ki Miller me keto matek ngec pa laciŋ me acel. Lubanga pe oloko; Yesu Kiristo en acel keken con, tin, ki pi kare weng.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Pe i bal, owadwa ma ayera. Jami weng ma gimiyo maber, kede jami weng ma gimiyo ma opong maber, gibino ki malo, kede gibito piny ki bot Wuoro pa lacer; i iye pe tye bul, onyo twolo me wil. Ki cwer cwinyne keken, onywalo wa ki lok pa ada, mondo wabed mwon me acaki i iye gin ma oyube. Yakobo 1:16-18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

I acake onyo i agiki pa Adventism, jo me yubu aryo gicwalogi lok me Roho pa Lubanga ma kityero gi ki mo. I acake, i cawa pa jo Millerites, jo me yubu aryo obedo Cik Mukato ki Cik Manyen; i agiki, gi obedo Baibul ki Roho me Lunabi. Man en pingo ma omiyo Yohana, ma nyutu maber loyo agiki pa jo pa Lubanga i nino agiki pa rwom me wenyo, obedo i cobo Patmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> An Yohanna, ma bene an owadwa mamegi, kede rwate mamegi i peko, kede i lwak pa Yesu Kiristo, kede i gumo pa Yesu Kiristo, abedo i piny ma i pi ma kiwaco ni Patmo, pi Lok pa Lubanga, kede pi tesimoni pa Yesu Kiristo. Revelation 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Kit me lanen pa Patmos nyutu ni Jon tye ka giyubo ne. Giyubo ne pi nongo lok pa Roho pa Lubanga ma nyutu Nyutu pa Yesu Kiristo ki kom Baibul kacel ki Roho pa Lanen.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Lalar bot jo pa Lubanga me ‘cawa agiki’ bene kiyaro i Fweny apar acel, ka lami aryo kimiyo gi otho i yore, kede jo weng giworo cwiny pi tho gi. I Fweny apar acel, lami aryo magi obedo Elijah kede Moses. Gi osemiyo lagamgi pi mwaka adek ki abilo, ci dong kimiyo gi otho; ento ikare ma malubo gi dok otye.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Jo nabi weng gonyo lok mapol ikom nino agiki loyo ikom lok me con pa gi keken; ci ka obedo buk mo ma tye ka waco ikom nino agiki, en obedo Buk me Revelation, ka buk weng me Baibul rwate ci kato. Ya mamego, myero bed “kwena” i nino agiki ma ki nego, ci oko ki dwogo kwo. Revelation apar acel onyuto lok me con pa Revolusen me Faransa, ento anyim mapol onyuto lweny ikom kwena pa malaika me adek i nino agiki. Kwena ki muvimenti ma gityeko keto calo kwena ki muvimenti pa Miller, giyudo atak eno, ci gi tho i dwe me July apar aboro, 2020. Ki twero me Revelation apar acel, atak eno obi time ki cing pa ligoya ma obiro aa ki i bur ma pe tye boto.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

> Ka gityeko woko ratirgi, lam ma o aa ki i bur ma pe tye twolo bikelo lweny i komgi, bi loyo gi, kede binegi. Ringgi ma otho gibed i yot pa gang madit, ma i yoo me lamo kicwalo ni Sodom ki Misiri, kamako bende Rwot wa okeyo ne i lacar. Revelation 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Sista White omiyo wa ngec ni “bur ma pe tye but” tye calo nyutu ma manyen pa teko pa Setan.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> "'Ka gityeko [tye kagityeko] jwoko pa gi.' Kare ma jo me jwoko aryo onongo gubed me nyutu, giketo luti me apuk, otyeko i 1798. Ka gutye kagamo agiki me tic-gi i mung, gibitime lweny i kom-gi ki twero ma ki yaro calo 'lewic ma tye kalo malo ki i bur ma pe tye buto.' I piny mapol me Yurop, twerogi ma onongo oloro Kanisa ki Govaamenti, Setani onongo olero-gi pi cawa mapol, ki kom Paapasi. Ento kany, kikelo i wang neno pire manyen me twero pa Setani." The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Tye twero adek ma kinyutu i Buk me Nyuto ma bino ki bot bur ma pe tye but; ma acel ma kica waco aye Islam i lut abongwen, coc aryo; ma aryo aye atiisam pa Lweny pa Faransa i lut apar acel, coc aboro; kede ma adek aye Loma manyen i lut apar abiro, coc aboro. “Nyutu manyen” i cawa pa agiki ma pe ducu bino cono wot ma kicoyo calo Wot pa Millerite, ento bende bino cono piny ducu, obedo yweyo ma pe atir pa “Midnight Cry” ma pe atir, ma ki nyinge “Woke-ism.” Woke-ism obedo “nyutu manyen pa twero pa Satan” ma kinywako kede cing pa antikristo pa Jesuit me kombedi, kede ki yubo ne ki lacam, kede lalwor me polityik pa United Nations, kede lami me liberali i kanisa ma okoto piny pa Protestantism i United States me America, kede dul me Democratic Party kacel ki “RINO-Republicans” ma giyubo onyo gi weko yubo me yore weng mapol pa kit kwo ma pe atir pa lwak me homoseksual, macalo ma kigoyo i lut apar acel calo “Sodom.” Twero mag adek man gin ma gigwanyo piny i Armageddon, kede bende kigoyo gi calo “Icipta,” lanyut pa atiisam ki rwom pa piny. I bedo me pe tye cik pa Lweny pa Faransa—ma bende obedo rwom mukene pa twero mag adek man ma Sister White mito nyinge “kacoke marac”—gin giyubo Woke-ism pire kene onyo gi weko oyubu. Woke-ism obedo kic pa Satan ma pe atir me yweyo pa dako ma pe tami apar. Tye gin mapol me waco i yore man, ento ka acel wa mito woko me tero lok i kom cokcoki pa oko dano i yore ma otimore i dwe July 18, 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Kede bene, Laco keto coc ma abedo akojo, tim ber i niang ni pe atye ki kony me mio bot dul me Republican. Pe tye yore me politiki mo keken ma atye ki geno iye. En keken tim me lok me lapor ma tye i United States, United Nations kacel ki Papacy ma an atye ka nyutu. Gin tim magi bin giyare atir ka wacako yaro ki wange lawi aryo ma gicel gin acel ki mukene ki aa ki 1798 nyo i cik me Sunday.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Woke-ism me Setani, ma calo ‘Midnight Cry’ ma pe atir, tye ma odonyo anyim pa ‘Midnight Cry’ ma atir; mapwod piri i kare pa ‘Midnight Cry’ ma atir, gin ma kigi loro i yore, i agiki gibidoko birigin ma peke ngec onyo birigin ma ki ngec. Kare me kubo kit wa i yubu—gi yubu ma ocake pi mac me bur onyo yubu pi dogola pa polo—dong tye kany.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Sista White nyuto ni i cawa me kito, nyire matir ma pe gitye ki ngec i kine pa Millerite gidwoko tem ma kelo cwiny piny mapat ki nyire matir ma loyo ngec, ci mano nyutu ni, i cawa me kito, kitalo mamegi dong onongo okete maber. Ento lagam pa Jeremiah okobo wa ni wa twero yero dwogo bot Lubanga, ci En pe keken obidwogo ir wa, ento obi miyo wa bedo odii me lela ma kikume me yoma ki jo marac ki jo me lworo matek, kun En tye ka tic ki wa macalo lwak mamegi i peko ma bino. I kabedo me poropheti kono Yesu miyo kica ni obi konyo wa cwiny. Man aye mite pa chapta angwen pa Yohana ma kiketo i kine wa kombedi.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Moo obedo Tipu Maleng; obedo kica, ki obedo lok pa Tipu pa Lubanga. Tipu pa Lubanga en “Lakony.” Macalo kaka Lubanga omer piny tutwal me omiyo Wod pa En ma onywolo keken, ki macalo Yesu oweko ku me bedo pa Lubanga ma obedo iye, ka ki mito pa En, omako ring dano ma en otyeko cweyo, me obed dul pa En pi kare weng, ka bene Tipu Maleng ma kimiyo i kare man obi bedo ki wa pi kare weng.

> If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

> Ka un hera, rit cikke na. Kadong an abikwayo Wuoro, to en bino miyo wunu Lakony mukene, mondo obed kede wunu nyaka kare ducu; en aye Lamo me adiera; ma lobo pe romo nongo ne, pien pe neno ne, kede pe ngeyo ne; ento un ngeyo ne; pien obedo kede wunu, kede obi iye wunu. Pe abalo wunu ma pe ki kony: abino bot wunu. John 14:15-18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Misango man pa Roho Maleng, i yero ne me bedo kede dano pi kare weng, rwate ki misango pa ngat aryo mapat i tung ngat adek me polo. Twolo, calo ber tutwal me misango pa Roho Maleng i cwinye ma omero me bedo i iye pa ngat acel acel ma kikwanyo woko pi kare weng, en aye ni obino pa ‘Lacung’ i kare man nyutu cawa ma jo pa Lubanga giketi ki muhuri pi kare weng.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Pe u miyo Lamo Maleng pa Lubanga cwiny rac, ma i iye ki keto wun kite nyaka nino me woko. Efezo 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

I gin lok me kare ma kica me Lacar otyeko maber weng, ma obedo gin lok me jo 144,000, Tip bi bedo i wa kare weng. Kristian mo keken ma ogwoko yore me Kabaraka ocwako Tip Maleng, ci kigoyo cal i ne pi nino me waro; ento golo cal man nyutu anyim kare ma jo 144,000 bino kigoyo-gi cal i gin lok man tye kombedi. I Efezo, gin ma kigoyo-gi cal pi nino me waro kipimegi ki gin ma gibedo guno Tip Maleng kicwinya. Giguno Tip Maleng kun gibalo akwayo lok pa Tip pa Lubanga, ci kamano gibal mafuta me dhahabu. Ka Kristo tye kica me cweno wa Lacar, Tip me Adwogi, i kare man me balo cwinya, en tye kica me keto cal pa en i wa; ci cal pa en nyutu gwoko cik pa en, pire tek cik pa Sabat, ma obedo nino ma Yohana ocwako nyutu, ci ma obedo lok ma kombedi tye ka bino yubo piny weng.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Keto caki pa nyako ma ngec otyeko i anyim tem me cik me Sande, pien kanyo aye kama kit cwiny pa nyako ma ngec ki pa nyako ma pe ngec bi nyutu, ki kit cwiny pe kitimo i kare me bal ma matek; en keken aye nyutu. Keto caki nyweno, ikom gin mukene, lok mapol ki i puk pa jo Laodikea, dok obedo i puk pa jo Filadelfia. Pwoc tye ni, pi lok eni obed otyeko, tem me acel pi wa weng en ni wa myero ngeyo atir ni pud wa obedo jo Laodikea, pien, calo jo Laodikea, kit cwiny wa pa Lamo ma maloyo en ni gin weng tye maber, ento atir gin weng obedo marac weng. Kit meno myero kikete i kure; en acel ki i gin ma rac tutwal ma myero kigweyo ki i gin ma wel.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> Ka dong jo Lubanga kityeko kimiyo-gi alama i wii-gi—pe obedo kidiŋo onyo alama mo ma twero neno, ento obedo bedo ma kidogore i adwogi, i ngec ki i lamo wun acel, wek pe romo gicwalo—ka dong jo Lubanga kityeko kimiyo-gi alama i wii-gi ki kicweko-gi pi loro, obino. Adier, dong ocako; kwer pa Lubanga dong tye i piny, me wami wa ngec me ciko, wek wa ngene ngo ma obino. Seventh-day Adventist Bible Commentary, dul 4, pot 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Lakony ma oyiko cwiny” ma Yesu omiyo jo pwony pa En kica, ma oyiko gi cwiny i cawa me poko cwiny, olaro jo pa En i adiera weng; ci en ki kom “bedo matek i adiera” ma lacim kiketo bot wa. “Adiera” ma jo pa Lubanga myero gidong bedo matek iye i kare man, obedo “adiera” ma kigolo ki lacim mapwod pe kare me temo otum, pien “cawa tye i acaki.” Adiera eno obedo kit me yiko pa lok me con ma okane pa “seven thunders,” ci lok me con ma okane meno nyutu lok me con ma ka Nyutu pa Yesu Kiristo oyabo. Lok me con ma okane pa “seven thunders” bitiek ka kare keken ma “adiera” ma kiloko calo lok me con ma okane kigolo ki lacim. Golo lacim pa “adiera” en aye ma kiketo lacim bot gi ma ogamo kwena ma kityeko keto iye lacim con.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Jo pa Lubanga kiketo lanyut i wi-gi con i yweyo pa piny ma okeco ma timore i cik pa Sande, kun cako bal pa piny. Nyuto pa Yesu Kiristo en lok pa poropheti me buk me Nyuto, ma dong pe myero kiketo lanyut, pien cawa tye i tung. En gin ma atir ma kombedi myero ki kwano, ki winyo, pire kene ki gwoko, ka wa bi gwede.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> Judas, pe Iscariot, owaco bot en ni, “Rwot, niningo me ibiro nyiso in bot wa, ento pe bot piny?” Yesu odwoko bot en ni, “Ka dano omara, obigwoko lokna; ci Wona obimaro en, ci wabibino bot en, ka wabibedo kwede. En ma pe omara, pe ogwoko lokna; ci lok ma wun winyo pe en mar an, ento mar Wona ma ocwalo an. Gin man ni, abiwaco bot wun, kun an tye ki wun. Ento Lakony, ma en Tipu Maler, ma Wona obicwalo iye i nying an, obipwonyo wun gin weng, ci obikelo gin weng i poyo pa wun, gin weng ma an owaco bot wun.” Yohana 14:22-26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Pi jo ma gogwoko lok ma tye kiyabo, kica en ni 'Comforter' 'obipwonyo' wa 'gin weng', 'konkeken' ma Yesu owaco 'botu'. Man aye kica ma okono ne bot latic pa Emmaus, ci anyim bot latic 'apar acel'. Ka Kristu okwanyo cinge ki bot wange pa latic pa Emmaus ma 'kigubo', ci anyim 'oyabo' 'wii' pa latic 'apar acel' wek gubed ki twero me 'ngedo Coc Maleng' maber, en oketo kica pi jo ma bi bedo i 'cawa agiki' ma gibidwogo ki i ceke mamegi ma pe giyom, gibidwogo peko pa 'kit pa Laodicea' mamegi, ci gi cwako 'ada'. 'Comforter' i 'cawa agiki' obi 'dwogo gin weng i' 'parru' wa, ka en tye kabipwonyo wa 'gin weng'. Ka acel ki ber me dwogo 'ada me con' i 'parru' wa kun en pwonyo wa gin weng, en bende 'obiwalowa gin ma bi bino'.

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

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

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

I kare man, Lakony ma ocobo cwiny obilowo wa i adier, obipwonya wa gin weng, kacel ki gin ma bi, pien i kare man Yesu pud tye ki gin mapol me waco bot wa. Gin meno, kadi obedo gin ma i parowa, onyo gin ma bi, onyo gin mapol ma pud tye ki waco bot wa, en aye ma oketo kite bot wa pi peko ma bino. Tye kamano, pien adier pa en nyutu teko me cweyo pa en. Oketo kite bot wa con pi peko ma bino, pien odwaro ni wa ngeyo con pi cawa madwong loyo weng me guro i kom jo pa En ma obedo mapire tek i lok me kare maleng. Guro man nyutu atir ni lok ki tic ma watimo con bicon kiparo, ki bicamo wa kwede, calo kit ma kipoko lok pa Kristo kicamo bot en. Kadi ka kamano, wacwalo lok me buk bot loro gi, macalo kit ma Ezekiel ki Kristo onongo nyutu.

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

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

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Roho me adiera” ma obedo “Opwoyo Cwiny” obiro “testify of” Kirisito, ma obedo “adiera.” Kendo “adiera” obedo Alpha ki Omega, ma acel ki ma agiki, cako ki giko. Gin mukato ma ocon me “goro abicel” ma tye kombedi ka kiyabo, obedo ngec me keto alama pi 144,000. Inyim 18 July 2020, Jeremia omiyo amedo me wa yero dok wabed ir En ma nen obedo onwongo omero wa maacel. I tyeko tic me dwogo meno, tye twero pa wa me yaro golo jami maler ki jami marac. Ka watimo rwaro marwaru ki luoro ki rawo, kede ka watyeko tic meno, wabicako kitye gi alama kadong wa bino dong donyo i peko madit loyo i gin mukato me piny. Bino biyatweyo wa twero me ngolo gin mukato ma lanabi, ruoth ki joma kare ohero neno.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Jogi ma pako wii tic en kede dwogo "gubiwoto i mera ma aa ki kom me Lubanga," kede "ki tung malaika bino bedo kobo ngec pire kene i tung polo ki piny," ma en aye kit me kobo ngec ma ki nyute i rek me acaki me Buk me Apokor.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> Pe jo weng ma i lobo man gityeko bedo kacel ki jarweny, i kom Lubanga. Pe jo weng gityeko weko yie. Tye jo manok ma gin dut bot Lubanga; pien Yohana cono ni: “Kany tye jo ma gicwako cik pa Lubanga ki yie pa Yesu.” Revelation 14:12. Pe cok atera, lweny bino bedo matek tutwal i kin jo ma gitimo tic pa Lubanga ki jo ma pe gitimo tic pa Lubanga. Pe cok atera, jami weng ma twero giyubu gibiyubu, pi myero jami ma pe twero giyubu obed piny.

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> Setani obedo laloo pa Bayibul ma tek. En ngeyo ni cawa pa iye tye matin, kacel ki mano, en tye ka temo i yo weng me ngolo tic pa Rwot i piny man. Pe twero nyutu maber pire kwo pa jo pa Lubanga ma bi bedo ngima i piny, ka dwong pa polo ki dwoko guro me con kimako kacel. Gin bi wot i mere ma aa ki i kom pa Lubanga. Ki yubo me malaika, bi bedo loko lok matwal i tung polo ki piny. Kacel ki mano, Setani, ma kigubbe kwede malaika marac, ka owaco ni en Lubanga, bi timo amagero ceke weng, me bwoyo, ka romo, joma kiyero ma pire tek. Jo pa Lubanga pe gibineno kuc gi i timo amagero, pien Setani bi cwalo cal pa amagero ma bi time. Jo pa Lubanga ma kikwanyo ki kitemo gibinongo twero gi i cal ma kiwaco kwede i Exodus 31:12-18. Gin myero gicungi i Lok ma tye ngima: 'Kicoyo.' Man kidi kende ma gin twero me cungi kwede maber. Jogi ma gibalo kube gi ki Lubanga i cawa meno, gibibedo labongo Lubanga ki labongo tumaini.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> Jo ma woro Lubanga gibineno pire tek pi ruko Cik ma angwen i Cik Apar pa Lubanga, pien eni en alama pa teko me cweyo pa Lubanga, kede tyenyo i caki pa Lubanga i lworo ki kor pa dano. Jo marac gibineno ki bedo ka gitemo gonyo woko alama me paro pa Lami me Cweyo, ki ywayo malo kite pa Lomo. I agiki me lweny, jo Kristen weng gibiboko i ceke aryo madit: jo ma giriuko cik pa Lubanga ki yie pa Yesu, ki jo ma gikworo nyama ki cal ne, ki jo ma gamo alama ne. Kadi bene Dul pa Lubanga ki telo pa piny gibito kacel tekogi me cwero dano weng, ‘matino ki madongo, ma tye ki jami mapol ki ma pe tye ki jami, ma tye ki twero ki ma pe ki twero,’ me gam alama pa nyama, ento jo pa Lubanga pe gibigamo. Revelation 13:16. Lajoc pa Patmos oneno ‘jo ma ogamo i wi nyama, ki i wi cal ne, ki i wi alama ne, ki i wi lim pa nying ne, tye ka tung i lawi me kaca, ki tye ki adungu pa Lubanga,’ ki giyabo Wer pa Mose ki pa Lamb. Revelation 15:2.

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> Temo ki peko ma mino lworo tye ka kuro jo pa Lubanga. Roho me lweny tye ka coyo jo me lobo aa ki tung acel me piny i tung mukene. Ento, i iye cawa pa peko ma tye ka bino—cawa pa peko ma pe otime kare mo keken kun piny cako bedo—jo pa Lubanga ma kiyero gibicung matek; pe ginyutho. Satan ki lwak mamegi pe gubibanggi woko, pien malaika ma loyo i teko gubigwoko gi. Testimonies, volume 9, 15-17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Obedo ma pire tek me nongo ngec ni coc man obedo agiki me pot buk ma cako i peji apar acel me Testimonies Volumo abic angwen, ma ki twero nongo ngec ni tye ka nyutu nine-eleven. Obedo ma pire tek me keto i ngec ni nyinge tye pi Laco me nyomo ma obino, kede mapi me Habakkuk, ma i kany Paulo okweyo lok ma ocoyo i buk me Hebrews. Cako me pot buk tye ka nyutu gin ma ocake i September 11, 2001, kede tebo aryo me Covenant me porofesi ma ki donjo iye i cako me Adventism, kede ni nyinge en ‘the last crisis’, ma nyutu ‘the last Midnight Cry’ ma agiki. Agiki me pot buk rwate pire tek ki cako ne, pien cako ne kede agiki ne gicwalo lok pi ‘the final crisis’.

> “Section 1—For the Coming of the King

> But 1-Pi bino pa Rwot

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> Ka dong kare matidi keken, En ma obi bino, obi bino, kede pe obi turo. Hebru 10:37.

> “The Last Crisis

> Peko ma Agiki

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> Wan watye ikare me agiki. Alama me ikare ma tye ka pongo cente nyutu ni bino pa Kiristo tye piny i tung wa. Ikare ma wan watye iye obedo macek ki madwong. Roho pa Lubanga tye ka kweyo woko ki piny irweny irweny, ento adaa. Lwak ki kwer dong okube i joma yeyo ngwono pa Lubanga. Lwak ma i piny ki i pi madit, kit me lobo pa dano ma pe tye i rwom, ki kwac me lweny, gin alama ma regeng. Gin nyutu ni jami ma madwong tutwal tye piny bino. Testimonies, Voliyum 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Ka wan dwogo kacel ki yeero yec ma malit me bedo “wut” pa Lubanga, macalo ma kinyutu iye i Jeremia, wa bi rwate i cawa matin tutwal i poko madit loyo weng i mukato maleng.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> Bende owaco botgi lok me amito maber ki cwiny ma tek. “Pe obedo cwinyeu otete,” en owaco; “Wunu gen i Lubanga, bende wunu gen i an. I ot pa Wam tye odi mapol; ka pe obedo kamano, abin awaco bot wunu. Acito me yubo kabedo pi wunu. Ka acito kadi ayubo kabedo pi wunu, abi bino dok, abi kawo wunu bot an; mondo kam ma an obedo, kuno bende wunu obed. Kede kama acito wunu ngeyo, kede yo bende wunu ngeyo.” Yohana 14:1-4. Pi kom wunu an obino i lobo; pi kom wunu an atye atimo tic. Ka acito woko, kadong bende abito timo tic pi wunu ki matek. An obino i lobo me yaro an bot wunu, mondo wunu gen. An acito bot Wam ki wawu me tic ki en pi kom wunu.

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> 'Atir, atir, awaco botu ni: en ma ogeno i An, tic ma An atimo, bene obitimo; kede tic madit maloyo magi, bene obitimo; pien An awoto bot Ladit na.' Yohana 14:12. I kom gin man, Kirisito pe ono ni gin ma lubo En bibitimo tic ma lamal maloyo kit ma En otimo, ento ni ticgi bibedo madit maloyo. Pe owuoco keken i timo cudi kacel ki loka, ento pi gin weng ma bibitime i kom tic pa Cwiny Maleng pa Lubanga. 'Ka Lakony obino,' En owaco, 'ma Abi cwalo botu ki bot Ladit, eni aye Cwiny me atir, ma ocako ki bot Ladit, En obi waco pi An; kede un bene ubibedo lapiir, pien ubedo ki An ki acaki.' Yohana 15:26, 27.

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> Lok magi otyeko otime maber tutwal. Ka Laloc Maleng oboto piny, latic gipongo maber i hera pi En ki pi joma en otho pi gi, macalo ni cwinya gileng ki lok ma giginongo ki lamo ma gicwalo. Giginongo i teko pa Laloc; ki i kit pa teko en, jo maromo alufu gidwoko cwiny bot Lubanga. Tic pa Latic pa Yesu, 21, 22.

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