We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Wan watye ka temo rek pa Ezekiel, chapta 37, ma con nyutu puko pa Turampet ma abicaryo, kacel ki lok bot Laodicea, ma kelo jo lwak pa 144,000. Eka Ezekiel dok odoki rek man ki yaro matek, kun ociyo cal pa rwate me lapii aryo pa boko pa Israel ma i bor ki i tung piny, macalo cal me yore ma kit pa Lubanga ki kit pa dano ginywako rwate i cawa me puko pa Turampet ma abicaryo. Ka dong piny aryo gityeko rwate dok piny acel, Ezekiel nyutu ni gi tye ki rwot i wi gi; ci dong owaco ikom kica ma pe kato cawa, ma obedo kica ma kicweyo ki 144,000, kun ocwako matek ni jo kica pa cawa me agiki gubedo ki ot pa Lubanga i tungogi pi kare weng.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Wa omedo ikom yoo meno tic pa Yohana me pimo Hekalu i 1844, ma nyutu calo pimo ma agiki ma ocako i 11 September 2001. Pimo meno bende Sekaraia owaco ne, ma owaco ni pimo bino time ka Lubanga dok yero Yerusalem me bedo kabedo ma obitero nying pa En iye. Wa tye ka coyo jami ma kitimo Hekalu ki lat aryo pa dugi me tung i Bor ki me tung i Piny pa Isirayel. Tic pa Kiristo me miyo kacel kit pa Lubanga pa En ki kit pa dano pa 144,000 kime nyutu i poroc aryo pa higni 2,520 me yweyo weng ma kiketo i dugi me tung i Bor ki me tung i Piny, kacel ki poroc pa higni 2,300.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Me nyutu ngo ma lawa pa Ezekiel tye macalo i tic me Lok me Ber, mito ngec matidi pa Lok me Ber. Kirisito ocako kom wa ma opoto inge alufu angwen me omwaka me pe-tek ma kidonyo i cuto pa dano, ma kicwalo botone ki Marya. Macalo ada pa wa, onongo onyuto ni, ka otimo mito pa iye, oketo iye i cing me mito pa Lacone, wa twero woyo calo en owoyo, ka watimo mito pa wa i cing me mito pa iye. Mito pa wa kitiye kwede, pi ber onyo pi marac, i wi wa, ma obedo ot lweny pa cwinya.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
Dano ma tye ka kwano, ma mito keto tic pa kare aryo i kare acel, pe myero ki weko obed ki tung pa kene i kom gin man. Cako me timo tic marom aryo romo bedo, pi jo mapol, goyo tek wii, ki weyo tamo kom maber. Pe obedo rwom me paro ni wii twero cwako ki yaro maber ngec ma dong opong mapol; kede acel, opongo wii ki ngec mapol-loyo obedo bal madwong macalo opongo jami me cobo, ka i weyo dic kare me yegi. Wii obedo tung me gwoko dano weng; yore marac me chiemo, me yub, onyo me nino, gi piko wii, ka gi gengo nongo gin ma dano ma tye ka kwano mito—kwero wii maber. But mo keken me kom ma pe kigwoko ki paro maber, bi cwalo kwena pa bal-gi bot wii. Myero kiketo kuc madwong ki bedo ma pe yot i pwonya lutino kit me gwoko kwo-gi. Gin-gi myero nongo ngec maber i kom gin man, wek jigi ki jami me kom obed gi dongo twero ki kwero, me ka gi timo gin ki cwinya gi onyo ka pe gi tye ka timo ki cwinya, kwo maber loyo obed; kede wii odongo twero me cwako ki cwiny goyo matek pa kwano. Kwano pa Kricitiani, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Tic pa kica ma kare weng en goyo cik pa Lubanga i cwin wa ki i par wa, ki cwin wa ki par wa weng bene tye i “ot me lweny pa ducu wa,” ma en gin ma i wi wa.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
Wic pa laco onyo dako pe opoto piny i cawa acel ki i twolo ki lamalero dok i kwo marac, kwiro, ki kwena. En mito kare me yubo dano dok i kit ma pa Lubanga, onyo me cweyo piny jo ma kigero gi i yin pa Lubanga dok gi bedo calo lela onyo gi bedo ma pa Setani. Pien ka waneno, walokore. Kadi kiketo ne i yin pa Luywoko ne, dano twero pwonyo wic ne ni bal ma con okewe ne bino bedo ber iye. Ka obalo neno ki lamo, obalo ogwoko ot me lweny, en aye cwinya, ci donyo i bal ki kwena. Wic opoto piny, ci pe twero yweyo ne ki i kwiro, kun gitye ka pwonyo ne me loke twero me kica ki me ngec bedo lapiny, ki me kelo gi i kom lweny me cwiny ma marac maloyo. Myero kikigwoko lweny ma kare weng i kom wic me ringo; ci myero wakony ki lwat me cweyo ma aa ki kica pa Lubanga, ma bino yako wic i malo, ki yubo ne me paro gin ma twolo ki maleng. Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Paro,” “cwinya,” “puk” gin “ot me lweny pa tipu.” Ot me lweny obedo ot ma pire tek ma myero kigwoko ki gengo donyo pa richo i iye.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
I lamo pa En bot Won, Kiristo omiyo lobo tamiya ma onego kiketo pire tek i wii ki i cwiny. ‘Man aye ngima ma pe ogiko,’ owaco, ‘bedo gi ngeyo ni In Lubanga acel keken ma adada, ki Yesu Kiristo ma icwalo.’ Yohanna 17:3. Man aye kwano ma adada. Omiyo teko. Ngec me tem pa Lubanga ki pa Yesu Kiristo ma En ocwalo dwoko dano obed cal pa Lubanga. Omiyo dano twero me loyo cinge keken, kelo dwon ki cok weng pa kit ma piny i kom twero ma maloyo pa wii. Omiyo ngat ma tye kwede obed Wod Lubanga ki jogamo pa polo. Kelo ne i lonyo ki wii pa Lubanga ma pe ogiko, ci yabo bot ne lagam ma rembe pa lobo ducu.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
Twero “ma malo” myero ki timo gi kwede me loyo, ki me keto i teko, “wak me cwiny ki lubbe pa kit me dano ma piny.” Twero ma malo tye i wic; dong “ribe i wic kwede Wic pa Ladit ma pe giko” en aye “ma dwoko dano i cal pa Lubanga.” I kare me keto muhuri pa 144,000, i dul acel gi yubo cal pa biist, ento i dul mukene gi yubo cal pa Kirisito. Gin ma timi dwoko en aye ribe me wic. Jogi ma tye ki wic me ringo onyo me leca, macalo Paulo oyaro ne “wic me ringo,” gi yubo cal pa ringo—biist. Jogi ma kityeko nongo wic pa Kirisito, gi yubo cal pa Kirisito. Kica pa lagam en ni wa romo nongo wic pa Kirisito i kare me lok cwiny, ka obedo ni wa weng kinywalo wa ki wic me ringo.
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 2:5–8.
Mi paro man obed i yin, ma bene onongo i Kristo Yesu: En ma, ka onongo obedo i kit pa Lubanga, pe otamo ni obedo rwate ki Lubanga obedo kwanyo; ento oweko iye nono, omako kit pa lapok tic, kendo keto iye calo dano; ka gineno ni obedo calo dano, oweko iye piny, kendo obedo winyo nyutu i tho, kadi tho pa lacer. Philippians 2:5-8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Myero paro pa Kirisito obed i wa, macalo bene obedo i Kirisito, pien En ocweyo wa i cal pa En. Ento pe wa tye ki paro man; wa tye ki paro pa ring, ma ocero i kom richo.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Kombedi dong pe tye kwero ikom jo ma tye iye Kristo Yesu, jo ma pe woto ki ringo, ento woto ki Moyo. Pien kit pa Moyo me Kwo iye Kristo Yesu ocweyo an woko ki kit pa bal ki tho. Pien gin ma kit pe onongo twero timo, pien onongo odugu pi ringo, Lubanga ocwalo Wod pa En keken i cal pa ringo ma tye ki bal; ki pi bal, okwer bal i ringo; pi bedo ni kare pa kit ma maber opong iwa, wa ma pe woto ki ringo, ento woto ki Moyo. Pien jo ma woto ki ringo, gi paro jami pa ringo; ento jo ma woto ki Moyo, gi paro jami pa Moyo. Pien paro pa ringo en tho; ento paro pa Moyo en kwo ki kuc. Pien paro pa ringo obedo lweny ikom Lubanga; pe owinyo kit pa Lubanga, bende pe twero obedo kamano. Ento jo ma tye i ringo pe twero miyo Lubanga mor. Wun pe utye i ringo, ento utye i Moyo, ka Moyo pa Lubanga tye ii wun. Kombedi, ka dano mo pe tye ki Moyo pa Kristo, pe obedo pa Kristo. Ka Kristo tye ii wun, ringo obedo tho pi bal; ento Moyo obedo kwo pi kare. Roma 8:1-10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Bedo me Roho obedo ngima, ento bedo me cing obedo tho. Cing en kit ma piny; en aye kama i cako kelo mito wa. Kit ma piny me cing myero olare ki kit ma malo; man ki moko kwede ki tic me wamit wa piny i teko pa Roho Maler. Tamo wa me cing ma malo romo dwoko kit gi kany kombedi; ento kit wa ma piny myero okur nyaka Dwogo marom aryo pa Kristo me dwoko ne.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Luti me Ezekiel aryo ginyutu luti acel ma ki yaro calo poto me ot me yer, ci luti en ogiko i 1798. Obedo ogamo maber ki mwaka 1,260 me Paganizim ma gigoyo piny lwak, ki mwaka 1,260 me Papalizim ma gigoyo piny lwak. Luti eno pe oyaro goyo piny yer pa Lubanga, pien yer pa Lubanga obedo i duk me tung cen. Lwak ma Paganizim ki Papalizim gigoyo piny, en ot me yer pa dano; ento, i tic ki duk me tung cen, en obedo kom, ci duk me tung cen en aye ka ma Lubanga oyero me keto wii. Duk me tung atar obedo kom, ci duk me tung cen obedo wii.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Puri aryo me higa 1,260 pa pinyruot me bor, obedo cal me nyutu dwaro aryo me kato i richo i ot pa Lubanga ma ring pa dano: dwaro ma dano cako kwede, kede dwaro ma ki cweyo ki limo. Paganisimu obedo cal me nyutu dwaro ma dano cako kwede i richo i ot pa Lubanga ma ring; kede cwako pa papalisimu yie pa paganisimu nyutu dwaro ma ki cweyo ki limo me kato i richo. I gin acel acel, ot pa Lubanga ma ring pa dano pe romo yubu woko nyo ka Dwogo marom me aryo; omiyo lak pa pinyruot me bor oyomo 1798 keken, kede ka gi waco bot Yohani me pimo ot pa Lubanga, lak en myero ki wego woko.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
Leb “conversion” nyutu yubu onyo loko ikom kit: kwanyo ki kit acel wot i kit mukene. Ka Adam ki Eve otimo tung, gi oyubu woko ki kitgi me acaki; pien gicweyo gi maber opong, i cal pa Lubanga, kun teko me malo loyo teko me piny. Ka gi otimo tung, gi oyubu bedo ma teko me piny loyo teko me malo. Gicwalo kit en bot jo weng ma obino ki gi.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
I ranyisi me janabi pi lati aryo pa Ezekiel, Lubanga onyero Jerusalem obed wi, kom pa piny ma rwot obedo iye. Obedo teko ma malo. I ranyisi pa lati aryo, piny me tung’ cen ne obedo teko ma piny ikom piny me tung’ bor ma tek mamegi malo. Lokruok ma ki ranyiso ka kiketo lati aryo obed acel, myero piny me tung’ cen dok i kabedo mamegi me wi. Myero obed ki lokruok bot piny me tung’ bor, pien dong okube ki rwot ma pire tek me tung’ bor, ki kube ki ot me kom pa rwot pa piny me tung’ bor ma pire tek.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Pi tam man, kom me tung maloyo ochopo i 1798 keken, ki giwaco bot Jowani ni oweko woko paco me wang ot, ma bende ochopo i 1798 keken. Kom me tung piny bino ocobo gi layet me omwaka 2300 ka obino malaika me adek, ento kom me tung maloyo bino ogiko ka rwom pa kit pa Lubanga ki kit pa dano otyeko i dul aryo me ot pa Lubanga ma Jowani kun opimo. Kom me tung maloyo onongo ocobo gi kom me tung piny ki lyen me 46, ka obino malaika me adek, ento pe ocobo nged gi 1844, macalo ma kom me tung piny ocobo.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Lobo pa rwot me tung cam onongo okube ki tempu me higni 46, kacel ki rwom pa kit pa Lubanga ki kit pa dano ma nyutu ki higni 220. Lobo pa rwot me tung cen, i 1798, onongo ogoyo cal i kongo me tempu me higni 46; ento kany otum, pien macalo kongo en onongo onyutu ring dano ma Kristo otyeko oywako pire kede, ki ring pa Iye onongo okawo kwo ki cako kongo pa lobo. Tempu weng gin cal ma twero loke acel ki acel, ki kongo me higni 46 i 1798 en onyutu ring dano pa Iye, ki otum pa higni 46 jene i 1844 en onyutu kit pa Lubanga pa Iye.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
Lwak ma onongo kiguro piny nyo i 1798, pe en obedo kabedo maleng pa Lubanga, kadi obedo ni kabedo maleng pa Lubanga kityeko yaro calo ni kiguro piny i kare meno; ento guro piny meno kityeko timo i piny pa ladit ma kam ma Lubanga owero Jerusalem me keto kabedo maleng pa En ki nying pa En. Lwak ma onongo kiguro piny eno oyaro jo piny; oyaro ring.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Ka Adam ki Eve otime richo, "kare abiro" me mwaka alufu abiro me keto dano weng i cing pa richo ocake. I kare meno, nyathi rombo ma onegi ki poc pa lobo omiyo diec pa nyathi rombo me cobo opuk pa dano ma ocake ki richo. Ka keto dano weng i cing pa richo otum i mwaka 1798, nyathi rombo, ma obedo tung ki lacido pa kit acel acel me hekalu ma kwer, onegi doki. Kany ni, pinyruoth me bor, ki hekalu pa dano ma gitimo cal iye, ogiko.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
I higa 1798 ni, Antikristo ma ceke ogweyo woko, ka otyeko omiyo lok me lami pa Satan pi higa adek ki aboro me porofeti; lok ma ocake ki miyo tekone i higa 538; ci, inyim ne, ne tye higa apar adek me yubu ma ocake i higa 508. Man obedo ceke pa Satan me yubu me higa apar adek pa Kristo, ma ocake ki nywolone, ma otum i kare ma kicwalo iye teko, ka kibatizone; ci oko, en omiyo lok me lami pi higa adek ki aboro ma adier nyaka obino i kare ma Dier ma okune ki cako piny kiketo i lacar. Eka cika ne opong’o ni ka kijwiko woko Templo, obiro yilo malo i ceng adek.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
En keken ema odwoko malo ot pa kom pa en, pien twero pa kit pa Lubanga pa en ema otimo dwogo ki tho, pien ka gi okwano en i wi lacer, kit pa Lubanga pa en pe otho; en kit pa dano pa en ema otho i wi lacer, pien Lubanga pe romo otho.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
‘An aye chier ki ngima’ (Yohana 11:25). En ma owaco ni, ‘Aweko piny ngima na, wek an dok amako’ (Yohana 10:17), oaa woko ki i koma i ngima ma tye iye keken. Kit dano otho; kit pa Lubanga pe otho. I kit pa Lubanga pa En, Krisito obedo ki teko me bolo lagam pa tho. Owaco ni tye ki ngima iye keken me miyo ngima bot gin ma obedo dwaro. Selected Messages, buk 1, pot 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
I mwaka 1798, hekalu pa dano, ma en lwak pa ‘cwe me tung ma bor’, otyeko; pien, calo alama pa kit ma piny, pe twero loke nyaka dwogo kwo i kare me Dwogo pa Kristo ma aryo. Ento onongo onyutu tyen pa mwak apar angwen abicel, ka Kristo ogero woko hekalu ma twero dwoko kit, ma ki rwat calo cwe me tung ma piny, ma en calo alama pa twero maleng me cwiny, ma ki dwoko kit i kare keken ma lanen omiyo obed atir.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
I kom piny me yubu ma Kiristo kene ocweyo, jo Apostol oyubo Kanisa pa Lubanga. I Kitap Mapwodhi, cal me yubo Ot pa Rwot kitiyo kwede kare kare me nyuto yubo pa Kanisa. Zekariya waco Kiristo calo Lawi ma obiyubo Ot pa Rwot. En bimo lok ni jo ma pe jo-Yudaya gibikonyo i tic: ‘Joma tye i kure bibino ki biyubo i Ot pa Rwot;’ kede Isaya waco ni, ‘Wod jo me lobo mukene gibiyubo ogoro mami.’ Zekariya 6:12, 15; Isaya 60:10.
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Ikom yubo pa ekaru man, Petro owaco ni, “I bot en ma un bino, calo lite ma tye ngima, ma kikwere ki jo, ento kiyero ki Lubanga, ki ber madit; un bende, calo lite ma tye ngima, kiyubo un ot me cwinya, rwom me lami ma maleng, me mino sadaka me cwinya, ma pyer i wang Lubanga ki Yesu Kiristo.” 1 Petro 2:4-5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
I gweng me yeko kidi i piny pa jo Yahudi ki jo mape Yahudi, Apwostol ne tye ka tic matek, gicwalo kidi woko me kete i tung-od. I baruwa ma o coyo bot joma gene i Efeso, Paulo owaco ni, 'Koro pe dong un gin jo ma pe wa, onyo jo ma bedo i gang ma pe wa; ento un aye jo piny acel ki jo maleng, ka un aye jo i ot pa Lubanga; kacel, ki yubu i tung pa Apwostol ki Lanabi, Yesu Kristo kene obedo Kidi me tung-od ma madit; i en, ot weng ma ki gitito pire tek omedo medo obedo ot maleng i Rwot; i en bene, un bene ki yubu pire kene me bedo pa Lubanga ki Roho Maleng.' Efeso 2:19-22.
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
Kare i bot jo Korint, ocone ni: “Ki kica pa Lubanga ma omiyo an, calo latic me yubo ma conyi, atyeko keto dabilo; ento ngat mukene oyubo i kom ne. Ento weko ngat keken rwate kit ma oyubo i kom ne. Pien dabilo mukene pe tye ngat mo matwero keto, makato dabilo ma kiketo, ame aye Yesu Kristo. Kombedi, ka ngat mo oyubo i tung dabilo man zaabu, feeza, kidi ma welo, yie, olwol ma ogongo, otogo; tic pa ngat keken bineno piny: pien nino bicono, pien bi miyo piny ki mac; ki mac bitemo tic pa ngat keken pi kit mane en.” 1 Korint 3:10-13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
Apostol gi keto ticgi i kine ma pire tek, en keken Kidi pa kare weng. I kine man gi okelo kidi ma gi ogo ki i lobo. Jo me yubo pe gi tiyo labongo geng. Pien jo ma gikwero Kristo gipekogi, ticgi obedo tek tutwal. Gine onwang kwede kugung pa cwiny, tere marac, ki okwero pa jo ma gubedo yubo i kine ma pe atir. Jo mapol ma gitye tiyo me yubo Kanisa nongo calo jo me yubo ruk i kare pa Nehemiah, ma gicoyo ni: “Jo ma gubedo yubo i ruk, ki jo ma gubedo cwalo dwong, ngat acel acel, ki lwete acel, otyeko tic; ki lwete mapat, ogwoko gin lweny.” Nehemiah 4:17. Tic pa Apostol, 595, 596.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
Poto pa dano opong polo weng ki cwiny peko. Piny ma Lubanga otyeko timo obale woko ki kwer pa kec, ki otye ki jo ma gikwero ni gubedo i peko ki tho. Pe oneno yoo mo me dwogo woko pi jo ma giloro cik. Anjel gikwanyo woko wer pa pako-gi. I ot pa polo weng ne tye rewo pi bal ma kec otyeko timo.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
Wot pa Lubanga, Laco cawa pa Polo ma madwong, ocoyo kica pi dul pa dano ma olal. Cwinyne ocoyo kica ma pe ki agiki, ka peko pa piny ma olal oturo i anyimne. Ento hera pa Lubanga oyiko karo me kit ma dano romo okwanyo woko. Cik pa Lubanga ma oyab okwayo kwo pa larem. I piny ducu bene tye ngat acel kende ma romo, i kom dano, tyeko gin ma cik en kwayo. Pien cik pa Lubanga obedo maleng calo Lubanga keken, ngat ma ribe kwede Lubanga kende romo timo kwero pi kwanyo iye. Pe tye ngat mo, ento Kristo kende ma romo kwanyo dano ma olal ki i kwer pa cik, ka kelo ne dok i kuc kwede Polo. Kristo ocoo i iye lacim ki apoya pa bal—bal ma ogamo tutwal i nyim Lubanga Maleng ni myero ogonyo Tati ki Wotne. Kristo obwol pire mapiny pa peko me kwanyo woko dul ma olal.
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
I anyim Wuoro en owaco pi kom jaricho, ikare ma lwak me polo gikuro adwogi ki mito madwong ma lok pe romo yaro. Tutwal maber odongo wonjo man ki mung—‘kwena me kuc’ (Zechariah 6:13)—pi wodi me dano ma oboto. Tam me resruok ne kiketo woko con mapwod pe kiketo piny; pien Kristo obedo ‘rombo matin ma kijuko ki buto me piny’ (Revelation 13:8); ento obedo teko madwong, kata ki Rwot me piny weng, me weko Wodne mi otho pi kite dano ma rwate i richo. Ento, ‘Lubanga ohero piny tek, omiye Wodne ma achiel kende, mondo ngat mo keken ma gene iye kik bale, ento obed ki kwo ma pe kato.’ Yohana 3:16. Oo, mung me resruok! hera pa Lubanga pi piny ma pe ohero en! Ngat mane romo ngeyo pwod piny me hera meno ma ‘oloyo ngeyo’? I kare weng ma pe giko, cwinyo ma pe tho, kun gi yec me ngeno mung me hera meno ma pe romo gityeko ngeyo, gibedo gi lworo ki pako.
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
Lubanga myero onyutu i Kristo, ‘ka cobo piny bot pire kene.’ 2 Korint 5:19. Dano ne otyeko rwenyo piny maber pi richo, nyede pe onongo twero, i pire kene, bino i kuc kwede En ma kitne en maleng ki maber. Ento Kristo, ka oyaro dano ki i lam me cik, romo miyo teko pa Lubanga me ribi ki temo pa dano. Eyo, ki dwoko cwinya bot Lubanga ki geno i Kristo, nyithind pa Adamu ma opoto piny romo dwogo bedo ‘nyithind pa Lubanga.’ 1 Yohana 3:2. Patriarchs and Prophets, 63, 64.