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

Kitabu pa Yoel ki Kanisa pa Adventista me Nino Abiro ma Laodikea - Namba 25

Number Twenty-Five

Namba Apiri Abic

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Buk pa Joel waco pire keken bot laloc pa Kanisa Seventh-day Adventist pa Laodicea ki lok pa lakit ikom kweko cik mamego ma tye ka medo piri piri i dyer 4. Dyer 4 en bene kimiyo calo i Ezekiel rwom 8, ka dano 25 pa dyer 4 eno gi coro wi piny me woro ceng. I 1901, i cawa ma dong otyeko otime mwaka 13 ki kweko cik ma i 1888, Kanisa Seventh-day Adventist oyubo komiti me bedo dul pa kanisa.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

Komiti me Tii pa General Conference ma me acaki okete ikare me yiko kene madit i Diro pa General Conference me 1901, ci obedo ki jo 25. Man obedo yweyo madit ki komiti ma pi anyim 1901, ma onwongo tye keken ki jo 13. Jo me komiti gidong opong ikare me higni, ento Yesu kare weng miyo neno ni agiki rwate ki cakke. Cakke onwongo ki jo 25, ka acel obedo laloc, ma rwate ki rwom acel i Santuwari, ma onwongo tye ki joleja 24 ki Laleja Madit acel.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yuda ki Sanhedrin gin alama aryo me lweny i cawa pa Kristo. Sanhedrin obedo cal pa Kanisa pa Seventh-day Adventist pa Laodicea. Rwate pa Sanhedrin i goyo Kristo i lacuc, nyutu calo rwate pa Adventizim i kriisi pa cik me Sande. Sanhedrin—dul madit loyo weng pa Yahudi ma i Yerusalem, ma kicweyo ki jadolo madito, ladito, kede joandiko, ma Kaiafa, Jadolo Madit, obedo telone—otimo rwate madit i jami ma kelo bot tho pa Yesu.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Ka gikwanyo Yesu i Getsemane (ma gicako ki lwenyo pa Judas), gikele ne i anyim Sanhedrin ka otum, i ot pa Kayafa. Gi onongo tye ka yweyo lagam me giyiko ne, gikenyo jo lagam ma gicimo ne pi kwero Lubanga ki cako lweny.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Ka Kayafa openyo Yesu kwede lok ma odiyo ni en obedo Mesiya (onyo Wod Lubanga), Yesu odwoko iye ni, “In keken i waco kamano,” ma omiyo jadolo madit owaco ni, “Kwero nying Lubanga!” Dul me ludito gipogo ne ni en obedo ma myero otho. Pien i law pa Rumi pe gitye ki twero me tuko cik me tho, gimiyo Yesu bot Pontio Pilato, laloc pa Rumi, gikwanyo ne ni obedo lamer me keko piny me nongo tuko me tho pa Rumi. Tic me keto i lawa pire keken otimii gi lacam pa Rumi ki cik pa Pilato, ento ki cono ka Pilato omer i peko ma oa i jodolo madit ki jo mapol (ma gikwanyo tho pa Yesu ki weyo Barabaas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> Ka Kristo otye i piny man, piny oyero Barabbas maloyo. Kadok kombedi, piny ki kanisa tye ka yero gin acel keken. Tim me coyo, me kwero, ki me kruzifai pa Kristo dong giyubu; kandi dok gibiyubu i rwom madit. Jo bipong ki kit pa Setani, ki kede gi buk me goba pa en bityeko ki twero madit. I rwom ma ler kweri, bene paro marac ki ngeyo marac bimedo. Jogi ma kwero Kristo ki yero Barabbas tye ka timo i buk me goba ma ogoyo. Nyuto marac ki laya marac bimedo dok obed wil ma nywang. Ka wang obedo marac, ringre weng bipong ki otum. Jo ma giyweyo mera gi bot laloc mo keken ma pe en Kristo, biginongo gi i twero pa mera ma loyo cwiny—ringre, cwinya, ki tipu—ma paco tek, pien i twero pa en cwinye gidwogo woko ki winyo adiera, gi geno goba. Gikeng ki gikwanyo, ki i ticgi weng gi kwano ni, Mi wa Barabbas, ento kruzifai Kristo.

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> Kombedi bene, coc man tye ka kimiyo. Gin ma otime i Lacar tye ka dok gitimo. I kanisa ma gi owuoko ki adwogi ki bedo maber, tye ka nyutu ngo ma kit pa dano twero timo kede bino timo ka rwatte pa Lubanga pe obedo cik me bedo i cwinye. Pe wa myero wacec i gin mo keken ma twero time kombedi. Pe wa myero wacec i yubu mo keken me rach. Jogi ma gi kobo piny Cik pa Lubanga i lugegi ma pe twol, gitye ki cwiny acel calo cwiny pa jogi ma gikwero ki gi miye Yesu iye. Labongo yik pa cwinye mo keken, gi bi timo tic pa won gi, Setani. Gi bi penyo lapeny ma obiro ki i cema pa Judas ma obedo jangwec, “In ibin miya ngo ka amiye Yesu Kirisito botu?” Kombedi bene Kirisito tye ka kimiyo iye i jo ma twol pa En. Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Ka lok me acoya man tye adwogi keken calo kit ma owaco, ento jo ma kiwaco botgi ni 'gi yero Barabbas,' pe gibitwero ngeyo gin ma lok man pwonyo. Gin jo magi obedo jo i 2 Tesalonika ma gimamo goba madwong, pien pe gimero adwogi. En owaco pi jo ma yero Barabbas, 'Gin mo keken ma miyo cwinya-gi bot rwot mo ma pe Kiristo, gubinongo gi piny i twero pa loyo-cwiny ma lamal matek atika, i kom, i cwinya, ki i liel; kacel ki teko ne ma dwong, piny iye cwinya gikwanyo ki winyo adwogi, dok gigi gene goba.' Jo ma tye ka yero Barabbas, tye piny i twero pa Setani ka pud pe ocwalo alama me yoo pa Kros ki Cik me Ceng Abicel. I kit man, pe gubedo twero me ngeyo gin ma lok man pwonyo. Omiyo gibitamo ni, 'kit ma onongo tye iye ka Sister White ocoyo lok magi, ne obedo pi seyo man ma patpat, pe pi kombedi.' Pwod pe, gubiwaco ni, 'En tye ka waco pi Kirisitiani i wang ducu, ento man pe ketore piri keni bot Jo Seventh-day Adventist.' Lok ma pe tye adwogi.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Obedo atir ni, kit me lok ma otime con i kare ma Sista White ogoyo coc lok magi, en obedo poko lok i lok me kit ma otime iye kene; ento calo Yohana i Apokor, ka ki waco bot nabi ni, ‘goy coc gin ma i neno, ki gin ma tye, ki gin ma bi bedo anyim.’ Ka nabi goyo coc gin ma tye, en bene tye goyo coc i cawa acel gin ma bi bedo.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Laki 25 pa Ezekiel nyuto ludito pa Adventism, ma bene i poropheti gi rwate kwede laki 250 ma ne otung kwede Korah, Dathan ki Abiram. Keken bene, jo me kobo me 1888 i Minneapolis General Conference, Sister White otyeko nyutu gi atir ni gi nwo timo kobo pa Korah, Dathan ki Abiram. Sister White owaco atir ni, ka malaika me Revelation 18 obot piny ki kelo mwoc i piny ki lamal pa iye, kud me agiki ocake.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Sister White tito pire kene ni Lakwena me Revelation apar aboro o aa piny i General Conference me 1888 ki kwene pa A. T. Jones kede E. J. Waggoner. Ka obedo i Conference, peko me dwoko wi ma tye kany otyeko loyo tutwal, ento ociko tam ni ocano jami pa iye ki oceto woko; ento lakwena owaco bot ne ni myero obed piny ki coyo gin mukato, pi ne obedo tiem woko pa dwoko wi pa Korah. Pingo lakwena onwongo mito ocoyo ne, ka pe obedo pi lagam i kare me agiki? Ka obedo lagam pi kare me agiki, gin eni romo nyutu ngo mapat, ka pe bedo ni lacab me Seventh-day Adventist me Laodicea bi lubo twe me cing pa Sanhedrin i kare me peko me cik me Sunday, kede pire kene gin mukato ma kelo ne iye.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Lok pa Jones ki Waggoner kityeko nyutu calo “lok me miyo bedo atir ki geno, i adaa,” “lok pa Laodicea,” “lok me bedo atir pa Kirisito” ki “lok me malaika ma adek.” Jo ma dwoko wi odwang lok meno, kadong bene gikwanyo tuk pa Lamo me Poropheci ki jo me kelo lok ma kiyero pi cung. Sister White bene oyaro ni, ka ot madit mapol me New York City kigolo piny ki kac pa twero pa Lubanga, eka Kwena ma Yohana oneno 18:1-3 bi dong otum. Kare ma 9/11 otime, jolworo pa kanisa Seventh-day Adventist me Laodicea gityeko timo doki dwoko wi pa Korah, dwoko wi pa ludito 25, dwoko wi pa jolworo i 1888, ki dwoko wi pa Sanhedrin i kare ma onongo tye ka miyo wot anyim Msalaba. Ludito 25 meno obedo cal ma nyutu lami lamo pa Levi ma pe atir.

A Levite was to 25 years old when he began to serve.

Levita myero obedo ki mwaka 25 ka ocako tic.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Lubanga owaco bot Mose ni, “Man aye ma rwate bot Lebai: ki i mwaka 25 anyim, gibidonyo me rito tic me Dera me bung; ci ki i mwaka 50, gibiyweyo rito tic me en, ki pe gibitimo tic dok anyim; ento gibitimo lam ki lalegi i Dera me bung me gwoko jenge, ka pe gitimo tic mo. Man kamano itimo bot Lebai ikom jengegi.” Numbers 8:23-26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Dano me Lawi ocako tic pa ne ka otye i higni 25, ki otimo tic pi higni 25, nyaka orumo higni 50. Lakwena me Kica i Malaki 3 tye ka poyo dok yweyo jo Lawi i kare me cik pa Sande, macalo ma En otimo i ceng 22 me October, 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Nen, abi cwalo laco me kwena na, ci obicweyo yo i anyim an; ci Rwot, ma utye ka yennyo, obino macuc i ot pa en—en aye laco me kwer, ma umero: nen, obino, ayo Rwot pa jolweny weng.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Ento ngat mane ma twero bedo mot i nino me bino ne? Ki ngat mane ma bi twero otung ka en oyaro? Pien en obedo calo mac pa lacoo me yiko, ki calo sabuni pa joluoko ngoye. En obi bedo piny calo lacoo me yiko ki me yweyo feza; en obi yiko latiino pa Levi, ki obi yweyo gi calo dhahabu ki feza, pi gi mii bot Rwot sadaka i kwer. Eka sadaka pa Yuda ki Jerusalemu obi bedo ma Rwot omaro, calo i nino me con, kede calo i higa me con. Malaki 3:1-4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Namba “25” calo alama, nyutu pe keken Levita ma tye ki geno atir, ento bene Levita ma pe atir. Ka mano, “25” calo alama nyutu gonyo woko pa kit aryo me jo me woro Lubanga, ka gin obedo bikira ma tye ki ngec ki bikira ma pe tye ki ngec, kondoo ki mbuzi, ngano ki magugu. Namba 25 obedo alama me pe keken Levita, ento bene, kacel keken, obedo alama me gonyo woko (kwero) pa jo Levita. Gonyo woko eno tye i kare me Cik me Sande, kede eni obedo gin madit i Lok porofetik pa Lubanga. Obedo rwate ni Matayo chapta 25, obedo keken mede pa porofesi pa Yesu ikom agiki pa lobo i Matayo chapta 24.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Yesu o aa ki i ot pa Lubanga, ocako woko ki bot ot pa Lubanga; ci jopuonj pa Yesu obino botne me yaro ne paco pa ot me Lubanga. Yesu owaco botgi ni, Pe uneno jami weng man? Adier, awaco bot wunu ni: kany pe bi bedo kidi acel i wi kidi mukene, ma pe bicoyo piny. Matayo 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Ka Yesu ocweyo Hekalu, pe odwogo dok iye. I agiki me chapta 23, Yesu o loro bura i bot Sanhedrin, kede bura man ocwalo ka 'Olee' abicel adek, kamano obedo me yaro ngat abicel adek ma onongo obedo i Safina, ceng abicel adek me yubu kom, ceng abicel adek me dwogo ki tho, yik abicel adek pa Abraham—mwaka 430—kede mukene. Namba 'abicel adek,' ma pe atir orwate kwede Lawi ma pe atir.

> Verily I say unto you, All these things shall come upon this generation.

> Adier, awaco botu ni, jami weng ma eni gibitye bot pokol man.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> O Jerusalem, Jerusalem, in ma ikwanyo kwo pa lanen, kede igoyo kidi i jo ma kicwalo bot in, kare mapol keken onwongo amito coko nyithin weng i acel, macalo min opuk ocoko nyare ne i piny yoo ne; ento, pe un mito! Nen, ot wu ocweyo bot wun rweny.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Pien awaco wunu ni, wunu pe wubi neno an ki kombedi nyaka wuwaco ni, ‘Opwong ngat ma bino i nying Rwot.’ Matayo 23:36-39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matayo chapta 22 otyeko ki cal me kubo jo marac i apok apok, kede ki lok me agiki ma otimore i kin Kristo ki Yahudi ma gubedo kwedo lok. Ci i chapta 24, en owuoko tempi pi kare me agiki, oyuko tic ne pi Israel me con. Chapta eno otyeko i kama con ocake iye, ki nyutu ni ganggi kityeko weko nono botgi; kede ni gin ma o yaro ni “Gang Wua” ka kare me acel o yweyo tempi, dong obedo gang me Yahudi ma nono.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

I duc 24, Yesu obino dwoko lapeny ikom ot pa Lubanga, ki lalo ma tye oko cawa. Lalo ne obedo me time i orwaka ma en keken, ma en orwaka me pwot me kwor. En oweyo ot no, pe obiro dwogo doki, kono lamalamo ma ocweno tye i kom Israel me Laling, pe i kom Israel ma i rwom. Ka Kristo oweyo ot pa Lubanga ma obedo kanisa pa Seventh-day Adventist pa Laodicea, macalo ma otimo ki Israel me con; i kare acel keken, ot pa dano me jo 144,000 obimed i Ot pa Lubanga pi kare mat wal. Ka Yesu oweyo ot pa Israel me con, ocweyo woko cing ki jo me kica pa En me con pi kare mat wal.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Ki cako ki chapta 11 ci otyeko i chapta 22 pa Matthew, en obedo omega pa rek ma ki cako ki chapta 11 ci otyeko i 22 i buk pa Genesis. Ka rek ocako i Genesis chapta 11, en bene nyutu cako pa Babel ki kwer me tho pa Babel, ma otyeko rwom me omega i Revelation chapta 17, ves 11, ves ma tye i tung kidi pa vese ma cweyo chapta 11 ci 22. I tung kidi pa chapta 11 ci 22 i Genesis, Matthew ki Revelation, gin acel acel ginyutu ma loyo ikom cal onyo cal ma pe ada. I Genesis, en obedo tohara; i Matthew, en obedo Peter ki Kidi ma Kirisito onongo bi yubu kanisa ne iye; i Revelation, en obedo le marac ma pe ada, ma ne tye, ki kombedi tye, ci obiro malo; ma obedo 8, ma aye pa 7, ci en dong otyeko cako diyo ki dragon.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

11 ki 22 gin alama ma nyutu keto kacel kit pa Lubanga ki kit pa dano; man aye gin keken ma kityeko nyuto ka Kristo coyo cikne i cwinya wa ki i parowa. 11 ki 22 gin alama me kica pa 144,000. I Matayo 23, yore pa jo me misango mape ada oywako kwer abic adek; i kare acel acel, yore pa jo me misango ma ada kilubo ki mafuta. Jo me misango kityeko miyo gi maleng pi nino abic aryo, ki i nino me abic adek gicako timo lamo.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Pe obedo ceke ni cawa abiriyo me loko jodolo maler, ma omiyo tic pa gi ocako i cawa aboro, ocako i Buk me Namba diro aboro ki lok acel; pien “81” obedo cal me jodolo.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Rwot owaco bot Musa ni, Kel Aron kede nyithindi pa en, kede lat, kede mafuta me yubu, kede dwe laco me gonyo richo, kede lacwal aryo, kede apipa me makati ma pe ki yec; kel lwak weng bot wang pawa me tung lwak. Musa otimo calo ma Rwot ocwalo cik bot en; lwak weng kityeko cung i bot wang pawa me tung lwak. Musa owaco bot lwak ni, Man aye jami ma Rwot ocwalo cik ni otim. ...

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Pe ibino wuoko ki i bur pa kac me tung jo pa lunyruok pi nino 7, nyaka nino me kweru obedo otum; pien pi nino 7 en obikweru. Macalo ma otime ii nino man, kamano Lubanga ociko ni itim, me kwero peko pi botu. Omiyo obedo i bur pa kac me tung jo pa lunyruok nino ki otum pi nino 7, kadong gwok cik pa Lubanga, wek pe itho; pien kamano ki ociko an. Omiyo Aron ki nyithin gitimo gin weng ma Lubanga ociko ki lwete pa Moses. Kadong i nino 8, Moses owayo Aron ki nyithin, ki ludito pa Israel; Ki owaco bot Aron ni, “Kwany nyare me diro me rwak me peko, ki ram me rwak mapoyo weng, ma pe tye rac, kadong imiyi rwakke anyim Lubanga.” ... Moses owaco ni, “Man aye gin ma Lubanga ociko ni itim: kadong dwong’ pa Lubanga obol botu.” ... Aron ogolo lwete anyim jo, omegi kica maber, ki oboto ki rwako rwak me peko, ki rwak mapoyo, ki rwak me kuc. Moses ki Aron ocingo i kac me tung jo pa lunyruok, gi obweno, gi omegi dano kica maber; kadong dwong’ pa Lubanga obineno bot jo weng. Mac obino ki anyim Lubanga, ogoyo iye i kidi me rwak rwak mapoyo ki muc; ka jo weng oneno, gi owuoyo dwir, gi obabo i wang piny. Levitiko 8:1-5, 33-36; 9:1, 2, 6, 22-24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Chapta 23 nyutu Jolevi me kwena, ma kiyaro i cawa ma Jolevi ma pe me kwena kicingo. Chapta 22 me Matayo ogiko woko kun pe ngat mo dok cen penyo Yesu; ci i Chapta 23, oketo woko kwong’ aboro, nyutu ni tem pa Sanhedrin ogiko woko, kacel ki ni jajimenti me keto rwate obedo cako dong. I Chapta 24, onyutu Yekalu calo ot pa Jo-Yahudi. Obedo ber tutwal ni nen rwom me lubo i chapta.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Chapta 11 ki 22 me Matayo nyutu tyeko me goyo kara pa jo 144,000 i kit me kica pa Lubanga ki jo ma oyero. Tic me alama pa Palmoni me Alfa i chapta 11, ki tic me alama pa En me Omega i chapta 22, medo i coc ma tye iyie chapta gini.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Sapita 23 obedo atonement, rwatte pa Lubanga ki pa dano calo ma namba 23 nyutu. Ento sapita eni waco ikom kwer me timo woko ikom tares, bedo kabona ma pe atir, ki Levita ma pe atir. Kabona weng obedo Levita, ento Levita weng pe obedo kabona. I iye lutino pa Levi, rek me remo pa Aron keken en ma rwate pi bedo kabona. Bibilia nyutu ni Levita bicako timo tic i mwaka 25, ento lutino pa Kohath bitimo tic i mwaka 30.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> En Rwot owaco bot Moses ki bot Aaron, ni, “Pim weng nyithin pa Kohath, gin ma tye i iye nyithin pa Levi, kaka ganggi, ki ot pa laditgi. Cako ki higa 30 dok i higa 50, jo weng ma odonyo i kit me tic, pi timo tic i ot pa bung.” Numbers 4:1-3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Namba “30” tyeko poko lamo ma tye i rek me remo pa Kohath, ma en obedo otino pa Levi; kede otino pa Kohath obedo Amram, ma en obedo won pa Aaron. Levi nyutu ni “kiketo kacel ki Lubanga.” Kohath nyutu ni “kicobo kacel macoko bot ceŋ pa Iye.” Amram nyutu ni “dano ma kiweyo malo,” kede Aaron nyutu ni “omiyo lero onyo lamat ma kiweyo malo.” Kacelgi, gi yaro wot ma oaa ki Red Sea dok i Sinai, kunen gityeko poko lok me keken ma tye ikin Lubanga ki 144,000, ma gin ot pa Lubanga i dano ma ocobo kacel ki ot pa Lubanga i Polo, i kare ma Kristo odiro cing pa Iye dok odoko cawa aryo me yiko jone pa Iye ma odong keken i ot maleng pa Iye, kun en dong oyweyo gi malo kede odwongo gi, ka gi kiler ki Lamo Madit me Polo, macalo kit ma En omiyo lero bot Shadrach, Meshach ki Abednego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Rwom “30” nyutu kare me kwero pi ladit me lamo, ki “25”, macalo higa me Levita, myero ki keto ie “30”, rek ki rek, pien ladit me lamo weng tye obedo Levita, ento pe Levita weng tye obedo ladit me lamo. “30” nyutu kare me kwero ma ocako i 1989, i kare me agiki, ki ogiko i cik me Sunday i United States. Rwom “25” macalo cing pa Levita, bende obedo cing pa yweyo i tung kit aryo, ki i kom ladit me lamo bende nyutu yweyo. “25” nyutu yweyo pa Levita ki Levita ma pe kare i cik me Sunday, ki i kom ladit me lamo ma kare ki Levita ma kare bende omiyo lwak; ento pe obedo yweyo marac, calo kit pa Levita ma pe kare.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Dul madito adek tye i jo Levi: Gershon, Kohath, ki Merari. Rek me jo ma timo tic bot kendo obino keken ki nyithindo pa Kohath ma en Aaron. Aaron obedo nyithindo pa Levi i tyen angwen, ci twero pa tic man kiketo ni obed keken bot nyithindo ma cwan pa en i rek man pa joo-Kohath. Jo-Kohath weng (nyithindo pa Kohath weng) gu nongo gamo me cwalo gin maler mapire tek, ento rek pa Aaron keken ni romo timo tic man i kendo ki i Ka Maler. Aaron tero tyen angwen keken calo "ludito macon" pa Joel, onyo "dano macon" i buk pa Ezekiel, dar aboro, ma gi gweco wi piny bot ceng.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Rwot Dawudi oketo kit me but 24 (dul) me tic ki kato-kite pi lajwogi (keken, macalo kamano, pi jo Levi mape obedo lajwogi i kit tic me konyo calo jogi me laro ki lagwoko odul). Dawudi oyubo ludito pa Aaron i but 24 (dul) me tic ki kato-kite (1 Chronicles 24:1-19). Ki konyo pa lajwogi Zadok (ma i cing pa Eleazar) ki Ahimelech (ma i cing pa Ithamar), Dawudi ogabu gi i but 24 (16 ki i ot madit pa Eleazar, 8 ki pa Ithamar). Gicako agiki me nyutu yore me tic.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Dul acel acel timo tic pi ceng abiro (ki Sabiti dok i Sabiti), aryo i higa; kadi bene, i kwe madit dul weng gitye ka tic kacel (Passover, Pentecost, Tabernacles). Dawudi bene oketo Jo-Lawi ma pe jodolo i dul 24 pi wer, gwoko bur, ki tic mukene (1 Chronicles 23-26). Kit man okete iye Solomoni (2 Chronicles 8:14) ci mede i kare pa Templo me aryo. Zekariya, lacoo pa Jowani Mapatisa, obedo i dul pa Abiya—Luke 1:5; 1 Chronicles 24:10. Kit me cako tic pa dul 24 pa jodolo oyero ki bolo kura, ci Zekariya obedo i dul pa Abiya, ma ki i dul 24 obedo dul me aboro. Nying "Zekariya" nyutu ni "Lubanga paro," ci nying lacoo pa en, "Abiya," nyutu ni "Lubanga obedo laco pa an."

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Won ma i polo oparo kica pa iye me cako Lakwena ma obiyubu yo pi Mesiya. Ento Zekariya bene rwate kwede cik me Sande, pien kany eni ni Sabato—ceng ma jo myero goparo kare kare—obed tem me agiki. Zekariya nyuto jadolo i dul pa Abiya, ma en dul me “aboro”. Zekariya pe geno lok pa Malaika, omiyo otimo obed ma pe nyal waco nyo i kare me nyworo pa wod pa iye, John. Ka John onywore, Zekariya odonyo i lok me nying pa John, ci kono owaco. Waco me poropheti pa ceng me agiki obedo ka United States owaco calo deragon.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Kadong otime ni, i nino aboro gi bino me tahiri otino; ci gicoyo nying ne Zekariya, ki nying pa wonne. Minne odwoko, owaco ni, “Pe kamano; ento obicoyo nying ne Yohana.” Ci gi owaco bot iye ni, “Pe tye ngat mo i jo pa in ma kicoyo gi nying man.” Ci gi miyo bale bot won otino, me nining ma en mito ni kicoyo nying ne. Ci en okwayo dila me coc, ci ococ ni, “Nying ne Yohana.” Ci ducu gi wuro. Kacel wii wiye oyabe, lebne opolo, ci owaco, opwoyo Lubanga. Luka 1:59-64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Yohana Batisita obedo i migabo ma aboro pa Abiya, macalo wonne bene. I kare me goyo mur pa Yohana, i nino ma aboro, nyinge olube. Yohana Batisita nyuto jo ma obedo jodolo, me tyen angwen, ma tye i singruok ki Lubanga, Lubanga ma lube nyinggi (aa ki Laodicea dok i Philadelphia), ci ogelo botgi alama me singruok, ka Amerika me Kacel tye ka woyo macalo ngweny madit.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Wan obedo ot pa Lubanga. Lok me lanen ma waco bot ot pa Lubanga tye ka waco bot dano laco ki dako ka dano acel acel, kede bende bot dul weng, pien cawa pa Lubanga bende obedo ot. Kede, tye bende ot pa polo, ka en aye Kiristo ma yubo ot pa Rwot. En keken aye onyono kic me ot, kede oketo kidi me agiki i wi ot. Ka waco pi lim “25” me nyutu, lim 25 nyutu Levita—gi gweyo woko gi ki i tung Levita mape atir i pot Malaki adek, kede bende gi yweyo gi maler i pot man. I pot Ezekiel 40 dok 48, gi yaro ot ma nyutu ki lok maber tutwal. Pi me kwo o aa ki i ot en kede opienyo piny weng.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> Maber maloyo obedo tic ma Lubanga oyeto me timo ki kom latic pa En, pi nying pa En oyar. Lubanga ocweyo Yusufu obed kome me kwo pi jo Misri. Ki kom Yusufu, kwo pa jo weng meno ogwoko. Ki kom Daniel, Lubanga ogwoko kwo pa lami ngec weng me Babulon. Gin magi me konyo obedo calo pango; gine onenyo bot jo gueth pa cwinya ma kicwalo botgi, ki yore me rwate kwede Lubanga ma Yusufu ki Daniel ne gu yaro. En aye, ki kom jo pa En kombedi, Lubanga mito kelo gueth bot piny. Latic acel acel ma i cwinya pa en Kristo odak, acel acel ma bino nyutu hera pa En bot piny, obedo latic ki Lubanga pi gueth pa jo weng. Ka otyeko nongo ki bot Lakony ngwono me cwalo bot mukene, ki ii dulo pa en weng ocok me kwo pa cwinya. Kristo obino calo Dokotala Madit me yubu twon ma loc ocweyo i ludito pa dano; ki Roho pa En, kun timo tic ki kom latic pa En, ocwalo bot jo ma lony gi loc, ma tye i peko, twero me yubu ma tye matek, ma tiyo maber pi rwom kede pi cwinya. I cawa eno, coc me Kitabu waco ni, ‘Kome me pii biro yabe bot ot pa Dawudi ki bot jo me Yerusalem, pi loc ki pi pe maleng.’ Sekaraia 13:1. Pii me kome man tye ki jami me yubu ma romo yubu peko me rwom kede peko me cwinya.

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> Ki wang pi man pilo kulo madwong ma oneno i neno pa Ezekiel. “Pii man gupoto bot piny me tung’ ma ceng oyemo, gubweno piny i thim, kede gidonyo i nyanja: ka gidonyo i nyanja, pi bino yec. Kede bi time ni gin weng ma tye kwo, ma tye kongo, ka kulo obino kono mo keken, gibedo kwo.... Kede bot kulo, i cawa pa kulo, i tung’ aryo, gibiro yemo yub weng me kume; yela gi pe bi lalar, le gi pe bi tyeko woko: gibiro kelo le manyen kacel ki dwe dwe pa gi, pien pii gi gupoto ki bot ot pa Lubanga: le gi obedo pi kume, ki yela gi pi yath.” Ezekiel 47:8-12. Testimonies, volume 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Templo pa Ezekieli obedo simbolo pa janabi ma i rwom madit loyo, ki John kiwaco i Buk me Revelation rwom apar acel ni omoko templo, ento oweke lobo me templo. Ka watimo tutwal kamano bot templo pa Ezekieli, wanongo ni lim aryo ma loyo ducu i moko me templo nyuto lwak pa jodolo. Piero abic kubiti en lim ma loyo ducu, ki kikano ne apar acel kare calo bor ma opong pa ot me lawang acel acel (Ezekieli 40:15, 21, 25, 29, 33, 36, mukene). Piero abic bende kitiyo kwede pi bor pa ogengo ki pot me od mo (42:7-8). En aye tero yore weng me lawang, ki bot woko dwogo bot iye.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

25 kubit obedo me aryo ma tye ki dwong, ber atir. Ki dwogo ne 10 kare macalo bor ki twar pa ot pa law (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Ka kimedo kacel, 50 ki 25 gicweyo kit marom pire tek me bor 50 ki twar 25 pi law madit 6. Kit marom me 50 ki 25 man loyo ducu i poko me yubu pa law ma kelo i wang. Pe tye kit marom mapat mo mukene ma dwogo ki yore ma kiyubo kore-kore calo man i ot pa Lubanga keken.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Jo Levi ocako tic i higa 25 (Numbers 8:24: “ki i higa 25 kede maloyo, gi bi donyo me timo tic”). Gi otiyo nyaka higa 50 (Numbers 4:3, 39, 43; 8:25: “nyaka higa 50”). Man kelo woko higa 25 keken me tic (50 - 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Kamano, kabedo me higa 25 me katic pa jo‑Levi nen atir i pimo me cubit 25 ki 50 ma nyutu kit pa leego me Hekalu kede kit me cweyo Hekalu—ka keken ma jo‑Levi ne katico iye. Pimo mapire tek me Hekalu pa Ezekieli—en aye Hekalu pa Kanisa ma olonyo kede 144,000—kityeko keto pimo magi i Hekalu keken i yore me cweyo; i kama gubino katico iye; keken calo chromosom 46 kityeko cweyo gi i Hekalu pa dano keken, kama jo pa Lubanga bibedo katico iye. Palmoni oketo coc me nying pa iye i Hekalu pa dano acel‑acel kede Hekalu pa kom jo pa Lubanga ma obi bedo dako pa iye.

We will continue these lines in the next article.

Wa bi mede ki rek magi i coc ma bino anyim.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> Jo ma tye i kabedo me twero ki yiko pe myero giloko cwinya gi gi ii cikke pa piny ma rwate ki bedo pa cwinya keni keken ki golo mapol; pien pe ginyutu ne; ka bene onongo ginyutu, cikke me kit Kristo pe bi yee ne. Lapwonyo ma moko-moko myero ki mino. ‘En bi pwonyo ngat mane ngec? ki ngat mane bi miyo oyie ki yore me cik? gin jogi ma gicweyo gi ki diyo, ki gikel gi aa ki i dugi. Pien cik myero obed i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kun manok.’ En aye, Lok pa Rwot myero ki cwalne ki paco i anyim lutino, ki gwoko ni i anyimgi, ki won-gi ki min-gi ma gikwanyo Lok pa Lubanga. ‘Pien ki dwon ma kwel-kwel ki leb mapat obiwaco bot jo man. Bot jo ma owaco botgi ni, “Man eni aye yweyo ma iromo miyo jo ma loyo piny oyweyo; ki man aye yweyo manyen”: ento pe gikwanyo. Ento Lok pa Rwot obedo botgi, “cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kun manok”; wek gidhi, gi rwir i dwogo, gi pobo, gi cweyo i macwe, ki gimako gi.’ Pingo?—pien pe gigwoko Lok pa Rwot ma obino botgi.

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> Man nyutu ni jo ma pe gubedo nongo pwony, ento gi omaro tutwal ngec pa gi kene, kacel ki gi oyero me ticgi macalo ki paro pa gi kene. Rwot omiyo gi eni tem, pi gubedo: onyo giketo kabedo pa gi me luu wac pa En, onyo gireme ci gitimo macalo ki paro pa gi kene, eka Rwot obi weko gi i agiki ma pe ki bale. I yore wa weng, i tic wa weng pa Lubanga, Owaco wa ni, ‘Mi An cwinyi.’ Cwiny ma obedo piny, ma romo pwonye, en aye ma Lubanga mito. Gin ma mi lamo bedo maber en ni obedo aa ki i cwiny ma omaro, ma winyo.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> Lubanga mito ki jo pa En gin mogo; ka gi waco ni, “Pe abi mi cwinya me timo gin man,” Rwot weyo gi mede i paro ma gi yaro ni obedo ngec, ento pe ki ngec pa polo, nyaka Coc Maleng man [Isaiah 28:13] otime. Pe itwero waco ni, “Abi lubo telo pa Rwot nyaka i kite acel ma rwom ki parona,” ci dong iketo pire tek i tam me in keken, pe iyie me yik in ki cal pa Rwot. Kik lapenyo obed ni, “Eni mit pa Rwot?” pe, “Eni tam onyo paro pa--?” Testimonies to Ministers, 419.

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