Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Pita, i kit me rany, obedo i Kesarea Filipi i cawa adek, ka tye i yo bot Kesarea Maritima ki cawa abongwen. Kum Matayo ki Mak, i piny nino abicel, Pita, Yakobo ki Yohana obedo i Got me Cweyo Kit. Luka owaco ni nino aboro, ikinyi Panium ki Got. Ki law pa piny me pek i Kesarea Filipi dok i tho pa lapii, kun ogono i yo i Got me Cweyo Kit. Tuk adek, ki Panium dok i cik pa Nino. Kesarea i cako, Got i tung, ki Kesarea i agiki. Piny me pek i cako, tho i agiki, ki duŋ pa Lubanga i tung. Kwer pa alfa ma kiyaro kwede law pa piny me pek, ki kwer pa omega ma kiyaro kwede tho pa Wod Lubanga.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Caesarea Philippi obedo kidi me cako, pien i kany Kiristo onongo onyutu Kidi ma i wiye en bi yilo Kanisa pa En. Got me Lwoko obedo tuk ma aryo, ka Hekalu otyeko kede kidi me wi okete. Tuk ma adek me hukumu i wi lapii obino lacen.

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

En owaco botgi ni, Adwong, awaco botu ni, tye gin mogo i komgi ma tye kany, ma pe bimet tho, nyaka gineno Lwak pa Lubanga ka obino ki teko. Ka nino abicel ogik, Yesu okelogi ka kede Petero, Yakobo, ki Yohana, omedogi malo i got madit ma mapoka gi jo mukene, gi keken; en oyubore i wangegi. Ngeye pa en omalo maler, maler tutwal calo yie; nyo pe tye jaloro ngeye mo i piny ma twero loyo ngeye maler calo kamano. One piny botgi Eliya ki Mose; ki gi tye ka waco ki Yesu.

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Ka mano Pita odwoko Yesu, owaco ni, “Latic, ber wa bedo kany; watim ot adek: acel pi in, ki acel pi Mose, ki acel pi Eliya.”

For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

Pien pe onongo ngeyo ngo me waco; pien gi onongo oruo matek. En dic mo onongo obuto gi; ki iye dic obino dwon, waco ni, “Man aye Wod an ma amaro; winye.” I kare acel, ka gicoyo wanggi weng, pe gineno ngat mo doki, makato Yesu keken ma obedo ki gi. Ka gitingo ki got piny, omiyo gi cik ni pe gubed waco bot ngat mo jami ma gineno, enyaka Wod Dano ocung ki i jo ma otho. Gimako lok en ki gi keken, gipenyi gi kacel ni, “‘Ocung ki i jo ma otho’ romo bedo ngo?” Mariko 9:1-10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

I got, Pita owaco ni myero kiketo ot pi Mose, Kristo ki Eliya.

“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

Mose okato i tho, ento Mikael obino piny omii kwo mapiri ringe pe ocako poto. Satan otemo gwoko ringe, waco ni obedo pa en; ento Mikael odwogo Mose i kwo ocwalo ne i polo. Satan oyaro Lubanga tutwal, kwanyo ni pe atir pien oweko ni gin ma ocano golo woko ki iye; ento Kristo pe ociko lami-lweny pa En, toŋ keken pud tye atir ni ki temi pa en latic pa Lubanga obutu. Ki lacim ocweo ne bot Wuoro pa En, owaco ni, ‘Rwot obi ciko in.’

“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

Yesu onongo owaco bot jokwanyne ni tye jomoko ma onongo tye oko ki iye ma pe gubitemo me tho nyaka gibeneno lwak pa Lubanga bino ki teko. I kare me loko kit man, kica man otyeko opong. Wang Yesu olokore kany, omiyo oliero calo ceng. Balne obedo maleng kacel ki lelero. Mose onongo tye kany me nyuto jo ma gubicieri ki i tho i dwogo pa Yesu marom aryo. Kacel ki Elija, ma onongo okweye i polo labongo neno tho, onongo nyuto jo ma gubidok ki ngima ma pe githo i dwogo pa Kristo marom aryo, kacel ki gubikweyo i polo labongo neno tho. Jokwany gineno ki lacam madwong kacel ki bworo dwong pa Yesu ma lamal, ki pok me polo ma ocwelo i wi gi; kacel, gwinyo dwon pa Lubanga i dwong matek ma loro, waco ni, ‘En aye Wod an ma amaro; winuru iye.’ Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Got me lok kit nyutu weema adek. Weema pa Mose i acaki pa Isirael macon, weema pa Kirisito ma kicwalo calo bedo ne dano, ki weema ma obedo 144,000 ma kicwalo calo Elija. 144,000 gin jogi ma pe gicamo tho paka gubineno dwogo pa Kirisito mar aryo. Got en tye ka nyutu kabedo ma lacan kiceto i wi 144,000.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Kac pa 144,000 gicweyo malo ikare me Feast of Tabernacles ma antitypical. Got nyutu jo ma pe gilimo tho, ki keto gine adek me nyutu ni ka gi neno duong pa Lubanga i Got, obedo Feast of Tabernacles ma antitypical.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Gi gikwanyo malo calo Hema pa Elija, ma ocako gereco i 2023, ka Mose ki Elija gidwogo i kwo. I acaki piny me ot kityeko keto; en aye piny keken ma romo kete, ki piny eno obedo Kirisito, kidi me kona ki kidi me piny. Dong kidi me wii kityeko keto, ma nyutu cimo pa 144,000 calo kinyutu i Got me Loko Kit. I goto Pita, Jakobo ki Yohana nyutu gin ma adada pe gitem tho. Pita lacen ocoyo ni lwak pa jolemo obedo gin ma gitemo ni Rwot ber, ki ma obedo ot me Moyo. Gin gitemo kwo; omiyo pe gitem tho.

If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

Ka dong yin tye ka temo ni Rwot tye ki kica. I bot En ka yin bino, macalo kidi ma tye kwo, ma ludito oweyo woko, ento Lubanga oyere, kede en ma obedo pire tek; yin bene, macalo kidi ma tye kwo, ki yubo wunu ot me lamo, luki pa lanyut maleng, me miyo rwaki pa lamo, ma rwate bot Lubanga ki kom Yesu Kristo. Pien bene, i coc me lok pa Lubanga tye waci ni, “Nen, an atero i Siyon kidi me tung ot madit, ma oyere, ma obedo pire tek; ki ngat ma gene i En pe bibi bur.” 1 Petero 2:3-6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Lok ma gityeko yubo calo “confounded” nyutu “to be ashamed.” Joma ocoke gityeko rwategi ki Pita, kede yweyo gi gityeko lube ki joma okwere ngec me “latter rain.” Lagony me “144,000,” pien Pita omiyone “lagony” me ker, obedo “kidi ma loyo i tung ot” ma giketo i Siyoon. Kidi eno obedo ma pire tek i wang joma atir, kede kidi me poto bot joma opongo ki kongo pa Efraim.

The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

Kidi ma latic me yiko oyweyo obedo kidi madit me kor. Man tye tic pa Rwot; en lamal i wangowa. Zabura 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Yesu ocwalo tam ikom rek magi i agiki pa lok me apok pa puro me mizabibu.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

Yesu owaco botgi, Pe ubin keken okwano i Kitap Mapwodho ni, “Kidi ma jolongo ot okwanyo, en keken obedo kidi me tung ot; man en tic pa Rwot, kede obedo pire tek i wangi wa”? Erac, an awaco botu ni, Teko pa Lubanga bi kwany woko ki botu, ki miyo bot dul ma bi yubo jami me en. Ki dano mo keken ma obine obito i kidi man bi yabo opik; ento i dano mo keken ma en obine obot iye, bi nwang ne me bedo pupu. Ka ladit pa jalamo kede Farisi owinyo buk me calo ma owaco, gigenyo ni owaco ikomgi. Ento ka gitemo me keto cing ikomne, gilworo lwak madit, pien gi tero ne calo lanabi. Matayo 21:42-46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Ngat mo keken ma oyie ki lok ma obedo tyen, obi bale; pien Kidi en aye Kirisito, ki tic pa Injili obedo me doko dano piny i pore.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

Kwero ki yie obedo ngo? Obedo tic pa Lubanga me keto ducu pa dano i pobo, ki timo pi dano gin ma pe tye ki twero me timo pire keken. Ka dano nen nono pa gi keken, gibedo oyot me lubo gi ki ber bedo pa Kirisito. Ka gicako yabo ki yalo malo Lubanga i nino weng, ci kun gineno gicako loko gi odoko i cal acel keken. Kwo manyen obedo ngo? Obedo nyutu ne dano kit pa en ma ada, ni pire keken pe tye ki wel.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Ngat mo ma oyaro kidi me tung piny, obi poto woko, calo ma otime i Israel me con i tyeko me tice pa Yesu i parabol me puod waini. Juu oyaro Kristo; gin bene oyaro Mose, pien ka gineno i Mose, gineno bene i Kristo. Giyaro Cik pa Lubanga, gipwonyo cike pa dano macalo doktrin. Kristo, Mose ki Cik gin weng alama me tung piny, ki Kristo keken obedo tung piny ma romo keti; ento Kristo, calo tung piny, gineno kwede alama mapol. Mose ki Cik gin aryo obedo alama me nyutu ada man. Kristo obedo tung piny keken; ento man keken nyuto ni tung piny mapatpat ma tye i Lok porofetik pa En gin alama keken me but acel pa kit pa En.

For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

Pien pe tye ngat mo ma otwero yiko yiko mukene, woko yiko acel keken ma dong otime, ma en Yesu Kiristo. 1 Corinthians 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Yesu obedo Lok; kacel ki man, cik ma i loke ne ginyuto iye keken. Pien man, Sista White ocoyo ni Cik Apar obedo cal pa kit pa Kristo. En Macek ki Agiki; ka ginyuto iye i yore man, gin nyuto ni Kristo polo ducu yaro agiki pa gin kacel ki acaki pa gin. Ka en Lok, en bende “Adiera”; ki “Adiera” obedo yore me lok pa lacar. En leon pa kabila pa Yuda ka oketo kidir i loke ne ki ka oyweyo kidir pa loke ne. En bende kidi me yang ma dong obedo kidi me wii. Kidi me yang obedo cal ma nyuto ni en twolo, onyo nyig coc me acaki pa lok me Ebru “Adiera”. Kidi me wii obedo tic me kor i wi hekalu; ka kiketo maromo ki yore pa adiera, twero pa kidi me wii loyo pa kidi me yang pi piero aryo gi aryo. Ma pire tek i wang jo ma gitemo ni Rwot ber en ni, cik pa yore pa adiera ma kiketo gi maromo ki kidi me yang ki kidi me wii, ginyuto lageng acel me lok pa lacar ma kigonyo Pita.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Alfa ma en ma acaki obedo acel, ento Omega ma en ma agiki obedo 22. Gin ma wel pa Miller gicako rweny calo ceng; ento ka laco ma tye ki brashi me ywe ogamo gin ma wel kacel, gi rweny maloyo apar kabedo. Ngec ni agiki pa rek porofetik obedo marom ki cako pa rek porofetik, ento tye ki teko maloyo, en “lamal.” En but acel me kica pa Kristo; en bedo acel i kunji ma gimi Pita me kobo 144,000.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Ot me Roho” pa Pita obedo sanduku me inino pa William Miller, kede bene ot me kano me fungu me apar ki mino pa Malaki. Ka dirica me Polo kityab, dul acel kigolo woko ki i ot, ento dul mapat kiketo gi i sanduku, kiomiyo gi yub me lineni ma oyoo pa Kanisa pa Lubanga ma olonyo.

“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

Ki i wang dano, i kit ma pire tek, jo Yuda gicwero cwinygi ni gubiwiny cik pa Lubanga. Ento ka teko me Ezra ki Nehemiah ogolo woko pi cawa manok, jo mapol ogol woko bot Lubanga. Nehemiah odwogo i Peresia. I cawa ma pe onongo tye i Jerusalem, tim marac ocako donyo mokomoko, ma rimo me balo piny. Jogi yaro keca pe kacel keken ogamo kabedo i bungu; ento pud bende, ki i bedo gi, gigelo yubo i kakube keken me ot pa Lubanga. Ki yore me anywar, ocweyo lukwena i tung Eliashib, lajwero madito, ki Tobiah Amonita, laco me luel ma pire tek bot Isirael. Pien kica ma pe maleng man, Eliashib omiyo Tobiah twero me bedo i ruum acel ma okube ki ot pa Lubanga, ma kare con gitiyo kwede me gwoko apar abicel ki jemo pa jo.

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

Pi tim marac ki gocce pa jo Ammon ki jo Moab i kom Israel, Lubanga ocano ki dwon pa Mose ni myero gikwanyo gi woko ki lwak pa jo pa En pi cawa weng. Nen Deuteronomy 23:3-6. Ka woto i woko ki lok man, ladit lajwaki ogoyo woko rwate ma kigwoko iye i diro me ot pa Lubanga, me timo kabedo pi ngat man ma obedo lacwaki pa dul me ji ma kigengo. Pe onongo romo nyutu yaro pa Lubanga ma mapol loyo maloyo, loyo cwalo kica macalo eni bot lweny pa Lubanga ki adwogi pa En.

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

Ka odwogo ki Peresia, Nehemiah nongo ngec ikom balo ot pa Lubanga ma pire tek; ci okam okelo woko tic mapud tek me cwalo woko ngat ma odonyo labongo twero. “Ocoyo cwinya peko madit,” en owaco; “eka acwalo woko jami me gang pa Tobia weng ki i bituro. Ci aciko, gi yweyo bituro; ci kany atero dok jami me tic pa ot pa Lubanga, kacel ki miyo me mopa ki lubaani.”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

Pe keken gi balo ot pa Lubanga, ento bende miny ma kigeno bot Lubanga gityeko giti kwede ma pe atir. Man oketo cwinya pa dano piny i kit me miyo maber. Gi rwenyo rwom me cwinya, ci gitye ka pe gi mito miyo diyo apar gi. Pany me cente pa ot pa Rwot pe rwate maber; jo wero mapol, kacel ki jo mukene ma kitiyo gi i tic pa ot pa Lubanga, pien pe gicamo kony ma rwate, gi weko tic pa Lubanga ka gikal tice i kabedo mukene.

“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

Nehemia ocako tic me dwoko tim marac man i ber. Ocobo woko jo ma gityeko weko tic pa ot pa Rwot, ‘oketo gi i kabedo gi.’ Gin man oketo geno i cwiny pa jo, kede Yuda weng okelo ‘apar me acel pa cere, kede waini manyen, kede mo.’ Jo ma ‘kigeno gi’ giketo gi ‘ludero pa dero,’ ‘kacel ki tic megi obedo me yabo bot owete megi.’ Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Ka Nehemia ‘owero woko Tobiya,’ ne oyubu anyim kit ma Kristo obino timo, ka obiro wero woko joloko cente ki i Hekalu acel keken. Pe obedo Hekalu keken, ento ot acel keken i Hekalu, ot ma gibeko zaaka iye. Ka Eliakim pa Philadelphia ocoko kabedo pa Shebna pa Laodicea, Shebna ne en ladit me cente ma kicweyo iye i lobo ma bor.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

En aye ma Rwot Lubanga pa jolweny weng owaco ni, Wot, idog bot lujoo me cente man, iye Shebna ma tye itung pa ot, kede i waci bot en ni, Itye ki gin mane kany? Kadong, itye ki ngat mane kany, ma omiyo i yweyo opur pa kene kany, macalo ngat ma yweyo opur iye i tung, kede ma ikoyoni od pa kene i got? Nen, Rwot obi anywako in i cogo madit, kede adada obi ocobo in. Adada, obi idwogo ka igwer in macalo bolo i lobo madit; kany ibino tho, kede kany gari me kica mamegi bi bedo cek pa ot pa lawoti. Kacel, an abi kwanyo in i kabedo mamegi, kede ki rwom mamegi en obi golo in piny.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

Kacce i cawa meno, abi lwongo latic na Eliakim, wod pa Hilkiah. Abi goyo iye lagony pa in, ki abi miyo tek iye ki oturo pa in, ki abi cwal lwak pa in i lwete pa en; en obed wuoro bot jo ma bedo i Jerusalem, ki bot ot pa Yuda. Ki lakii pa ot pa David abi keto i itugi pa en; kono obi yabo, ki pe ngat mo bi gengo; obi gengo, ki pe ngat mo bi yabo.

And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

An abi kobo ne calo misumari i kabedo ma tek; en bino bedo kom ma lamal pi ot pa wu pa en. Kede giketo iye lamal weng pa ot pa wu pa en, nyithindo ki lum, ceke weng ma matidi, ki ceke pa kop, paka ceke weng pa agulu madit. I cawa meno, Laa Rwot ma lweny weng owaco ni, misumari ma kikobo i kabedo ma tek kibikwanyo woko, kibicwec woko, kibigol; pik ma obedo iye biker woko: pien Laa Rwot owaco ne. Yesaya 22:15-22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

I cawa ma kigolo woko Shebna, Laodicean ma tanga, Eliakim omiyone twero me lonyo pa Kanisa ma tye ki lamal. Ka Kricito kweyo Tem pa 144,000 ki bot kic ma ocungo i wi gin kidi me wel, En nyutu ni obi “lubo” gi ma Shebna nyutu. Pud pe dirica pa polo oyabe, gin kidi me wel ne ocungo i wi gi ki kic, ci ka kic ogolo woko, dong kic ocungo i wi ki conye. Nino pa William Miller tye ka nyutu “keto cal” pa 144,000.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Sanduku obedo dogola pa Malaki, ot pa loyo cwiny pa Pita, ki kac pa Eliya ma Pita onywako me yiko. Laco me burus me kic nyutu keto cing pa 144,000 ka en oketo nyiim me wel i sanduku. Malaki tito tem ma nyutu ni jogi pa Lubanga odwogo bot en nining.

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

En aye, gin ma giluoro Rwot gigamo waco tutwal gi gi; Rwot ocako winyo kede owinyo, kede kitap me poyo piny ocono i anyimne pi gin ma giluoro Rwot, ki ma gicako paro nyingne. Kede owaco ni, “Gin bime an,” owaco Rwot pa dul lweny, “i nino an ma abiro koya jami mamega ma ber loyo; kede abiyikgi, macalo dichwo oyiko wode ma tije ne.” Eka unubiro dwogo, kede ubiro nyutu but ngat maber gi ngat marac, but ngat ma tije Lubanga ki ngat ma pe tije en. Malaki 3:16-18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Nyig lok ‘dwogo’ obedo nyig lok ma lagam i kite lok man, pien Lubanga kwayo jo pa En me gidwogo bot En; ento En bende mito gi me gitem En kun gidwogo apar me jami pa En ki meco. Tye bene cawa ma jogi maler ‘gibi dwogo’, ki ka gitimo kamano ‘gibiyiko’ piny ikom joma ngec ki jogi ma pe ngec. Jogi ma gilworo Rwot, ki ma giparo nying En, gin aye ma gibibedo kica pa jo 144,000.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Luoro pa Lubanga obedo tem me mukwongo; eka ka i wac me apar auchiel owaco ni, “ci jo ma luoro Lubanga,” man tye ka nyuto dok i lok me lanabi.

Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

Rwot owaci ni, “Lok i unu obedo matek dwogo bot an.” Ento un waci: “Ango ma wa waco mapol dwogo i in?” Un waci ni, “Pe tye ber me timo tic bot Lubanga; kede ango ma wa nongo ka wa ogwoko cikne, kede ka wa woto ki cwiny ma opur i anyim Rwot ma loyo ceke?” Kombedi wa waco ni jo ma malo cwiny gin obedo maber; iye, jo ma gitimo tim marac giyiko malo; iye, jo ma gitami Lubanga dok bene gikwanyo. Malaki 3:13-15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malaki owaco ni, “kombedi wan waco ni jo makromo obedo keca.” Jo ma opong ki kwete i Efraim gimiye nying “laro me kromo,” ki gi bedo keca ka gi paro ni Musa ki Elija, jo nabi aryo ma gipurogi matek, gi otho. Gi bedo keca mapol, omiyo gicwalo kado bot acel ki acel.

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. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Ki okwogi bi bedo i yoo pa ta madit, ma i cwiny giywongo ni Sodom ki Misiri, ka ma Rwot wa bityeko kube iye i lacer. Ki jo, ki got, ki leb, ki lwak bi neno okwogi ceng adek ki abicel, ki pe gi bi weko okwogi keti i kango. Ki gin ma tye i piny bi yomo i komgi, ki bi cako yeyi, ki bi cwalo kado i bot i bot; pien Nabi aryo man gikooyo jo ma tye i piny. Revelation 11:8-10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Jo ma cwinya gi opong’ obedo ki gamo, kacake ki 18 Dyulai, 2020, okato i 2023. I 18 Dyulai, 2020, lok ma wacwalo obedo “matek” mukene bot “Rwot”. I 18 Dyulai, 2020, pe wawangeyo kit ma marac tutwal ma wa owuoyo mukene bot Lubanga ki Lok pa En. Ka geno opoto wa, wa odonyo i kare me kuro, calo kit ma kiyaro i kwir ni, “Gin nono keken me timo tic pa Lubanga; ci ber mane ma obedo ni wa ogwoko cik pa En, ki ni wa owoto ki kwir i anyim Rwot pa lweny?” Man rwate ki kwir pa Yeremia, ka en nyutu opoto geno mokwongo.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Pe abedo i dul pa jo me coyo, pe ajwii; abedo keken pien lwete in obedo i an: pien in ityeko opongo an ki kwoŋ. Pingo twot na obedo matwal, kacel ki cuk na ma pe twero yaro, ma pe mito yaro? Ibino bedo bot an weng macalo lapoko lok, ki macalo pi ma loro? Yeremia 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Lok wa obedo matek kun wa aporo pi Julai 18, 2020, ento i kare meno pe wa ngenee ni wa okwanyo woko pire tek. I kare me goro, cawa me kuro ocako woko; ka dul acel loro, ento dul mukene kweg. I gin man Malaki owaco ni:

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

En dong gin ma woro Lubanga giwaco piny-piny acel ki acel; Lubanga ocito winyo, owinyo; ki buk me poyo ocoyo i anyim ne pi gin ma woro Lubanga, ki gin ma paro nyingne. Gin binen pa an, owaco Rwot me Lwak, i nino ma abicoko kic me wel pa an; abigwoko gi, calo dichwo gwoko wuowi pa en ma tye timo tic bot en.

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Dong binu dwogo, ci binu yaro ikinyi ki jo atir ki jo marac, ikinyi ki jo ma timo tic bot Lubanga ki jo ma pe timo tic bot Lubanga. Malaki 3:16-18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

I 2024, tem ma dul ma kinyutu calo luoro Rwot obino. I tem eno kinyutu yore aryo; ci lwak me jo ma omako yore aryo magi gi tye ka waco ikin-gi i miting me Zoom mapir, i nino 3½ weng. Rwot owinyo lokgi. Yore ma luoro Rwot giparo nying-ene; Palmoni, Leone pa yik Juda, Alfa ki Omega, Atir, Leb, Jofwenyo Leb ma pire tek, Kidi me yange ki Kidi me wii, Lamb, High Priest me Polo, Tempol, Kidi. Jo ma gicoyo nyinggi i buk eno gibedo kidi maler i wi ket-wii, ma nyutu bendera pa lobo me kitibwa. Ka Otyeko cweyo kidi maler magi, ci gidok, gi yero atyer ikom jo atir ki jo marac. Ka Oketo kidi maler magi i bok, ci keken kinyutu atyer ngat ma pe ngec ki ngat ma tedo ngec.

Malachi records:

Malaki oketo i coc:

Return unto me, and I will return unto you,

Dwogo bot an, an bende abi dwogo bot wun,

But ye said, Wherein shall we return?

Ento wun owaco ni, "I ngo wa bi dwogo?"

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Kelu tiith weng i dogola, mondo obed kwon i ot pa an; tem an kombedi ki man, waco Rwot me lweny weng, ka pe abi yabo botu dirija pa polo, ki abi cobo botu kica, ma pe obedo kabedo ma romo cwako ne.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Ot me gwoko jami obedo bokisi, ki cok me apar gin dako ma loyo wic. Ot me gwoko jami obedo Lok pa Lubanga ma kiketo i kit me adwogi ma manyen. Kidi ma pire tek ma kicweo i bokisi meno gin adwogi ma ki kube kwede kwena me Midnight Cry. Cok me apar kigwoko i odii ma ki yero maber i ot pa Lubanga, macalo kinyutu i yweyo pa Nehemiah. Bokisi ki ot me gwoko jami, onyo ot me cwinya ma Petro, ginyutu ot pa Lubanga; ki kidi ma pire tek ginyutu dano ma gin ot pa Lubanga, ma kikube ki Lubanga i kabedo me mung pa Lubanga Madit Maloyo. Lakit pa dano pe twero yweyo gi ki kwena pa Lubanga. Kidi ma pire tek gin obedo lakit pa Lubanga, ka bene gin obedo kwena ma giguco. Inspiration mapol nyutu kacel kwena ki lakit.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

Lubanga ocoo kanisa pa En i cawa man, macalo en ocoo Isirayel ma tutwal, me bedo mac i piny. Kun rwatte madwong pa adwogi i lok pa malaika me acel, me aryo, ki me adek, otyeko yweyo gi ki kanisa mapat-pat ki ki piny, me kelo gi i piri ma lamal bot En. Otyeko miyo gi bedo gwokki pa cik pa En, ki otyeko atero botgi adwogi madwong me porofesi pi cawa man. Macalo lok ma lamal ma kimiyo bot Isirayel ma tutwal, gin en weko ma lamal me cwalo bot piny weng. Malaika adek me Yabo 14 ginyutu jo ma gamo mac pa lok pa Lubanga, ki giceto woko macalo latic pa En me wiri wac me ciko i lacer ki lalar pa piny weng. Krisito owaco bot luwur pa En: 'Un obedo mac pa piny.' Bot cwiny mo keken ma gamo Yesu, laŋ pa Kalivari owaco: 'Nen wel pa cwiny: "Ceti i piny weng, ki luru ngec maber bot ngat mo keken.".' Pe myero weko gin mo keken ogang tic man. En aye tic madwong weng pi kare; myero obedo ma ogonye maloyo macalo kare ma pe giko. Mer ma Yesu onyuto pi cwiny pa jo i rwom me wiya ma otimo pi coko gi woko, obigongo luwur pa En weng. Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Wa bi cako diyo kacel gin me paro magi i coc ma bino.

“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

I kare me agiki me higa 50 i kwo an, atyeko nongo kare ma ber loyo me nongo ribo. Atyeko ribo i lok pa malaika ma acel, ma aryo, ki ma adek. Malaika ginyutu calo gitye ka yalo i tung polo, giyaro i lobo lok me kweg, ki bedo ma pire tek i jo ma tye bedo i ceng me agiki pa rek pa piny man. Pe ngat mo winyo dwon pa malaika magi, pien gi cal ma nyutu jo pa Lubanga ma tye timo tic kacel ki kuc ki piny weng pa polo. Dano ki nyako, ma Lamo pa Lubanga ocango gi ki kiweyo gi maleng ki ada, giyaro lok adek i yore gi.

“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

An atimo yore na i tic man ma pire tek. Piny-piny rwom na weng pa Kricitien ocwede ki ne. Tye jo ma dong tye ceng ceni ma tye ki rwom ma macok-cok ki na. Gineyo gin atir ma tye ka yaro piny pi kare man; gibedo i cing acel kwede Ladit madit, Ladit pa lwak pa Rwot.

“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

I yubu me ngec magi, jami weng ma kiloko i poropheti dong otyeko otimo. Gin ma kicweyo gi twero me timo but i yubu pa ngec magi, kigamo ryeko ma rwom madit botgi; ki kombedi, ka watye i iye peko me cawa agiki magi, ka dwon bi winyo ki tung weng kwaco ni, ‘Kany tye Kristo,’ ‘Kany tye ada’; i kare ma nyutu pa jo mapol obedo me yweyo poto pa geno wa, ma okelo wa woko ki i kanisa ci ki i lobo, me bedo calo jo mapat i lobo, calo Yohana, wa bi miyo lami wa:

“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

Gin ma tye ki kacako, ma wa winyo, ma wang wa oneno, ma wa oneno maber, ka cing wa omako ne, ikom Lok me ngima;... gin ma wa oneno ki winyo, wa waco botu, mondo un bene obedo kicel ki wa.

“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

An awaco ikom gin ma an oneno, gin ma an owinyo, kede gin ma cingna omako Lok pa kwo. Kede wac man, angeo ni aa ki Ladit ki Wod. Wan oneno, kede wan atye ka waco ni twero pa Roho Maleng' oluwo nyutu ada, ka ociko ki kalam ki dwon, kede omiyo lok i yoregi. Cayo tic man obedo calo cayo Roho Maleng', kede obiketo wa i lwak jo ma oweyo yie, ma gitye ka winyo jogi ma giyib.

“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

Lami bino cako timo gin weng me ywayo woko yie pa joma yie i buturu me yie wa i lok me con, ma oketo wa i piny ma malo pa adiera ma matwal, kacel ki ma otero kede omiyo tic kit. Rwot Lubanga pa Isirayel ogamo jogi woko, kanyutu botgi adiera ma aa ki polo. Dwonne ki winyo, kacel ki kombedi ki winyo, waco ni, “Wut anyim, ki i twero dok i twero, ki i kica dok i kica, ki i dwong dok i dwong.” Tic tye ka dwongo ki yabo piny, pien Rwot Lubanga pa Isirayel obedo ogwoko pa jogi.

“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

Jo ma tye ka mako adiera i ngec keken, macalo ni kimako ne ki apiny me lwete keken, ma pe gikelo cikne i kabedo ma lamal ma i iye pa cwiny, ento gigwoko adiera ma me kwo i wang paco me woko, gibineno pe gin mo ma lamal i lok me con pa jo man, ma ocweyo gi ma gin kombedi, kede ma oketo gi bedo latic misionari ma pire tek kede ma tek i cwiny i piny.

“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

Adier pa kare man obedo maber tutwal; ento gin ma cwinygi pe ojuk pi coyo i Kidi ma en Kristo Yesu, pe gibineno, ki pe gibigeyo ngo ma en adier. Gibalo gin ma rwate ki paro gi, ka gicako yubo nyim mapat ki eni ma kityeko keto. Gigoyo mier gi keken, ki yaro cwinygi, tamo ni gin twero kwanyo tung me yie wa, ki dwogo keto iye tung ma gicweyo.

“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

Man bimedo bedo con nyaka cawa otyeko. Dano mo keken ma otyeko kwano Bibul piny piny bineno ki biangeyo kit ma pire tek pa jo ma tye kwo i kare agiki pa piny man. Gibinwongo pe romo pa gi ki kop gi, ki gibiketo man calo tic me acel ni: pe tute me labedo maleng keken, ento kube ma ngima ki Lubanga. Pe gibicumu bedo ngwec nyaka Kiristo ocweyo iye gi, en geno me dwong. Iye gi bibi tho; dwong wi gi bibi kwanyo woko ki i cwinya gi, ki gibibedo ki bedo piny ki bedo malum pa Kiristo. Notebook Leaflets, 60, 61.