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

Kitabu pa Joel ki Kanisa pa Seventh-day Adventist ma Laodikea - Namba 39

Number Thirty-Nine

Namba 39

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Tem me omega ma iye me kidi me wi, ma lubo tem me alpha ma woko me faundeshen pa 2024, mito tito pa “ot me gwoko jami”, kede pa “nyama” ma kigwoko iye ot me gwoko jami. Tem eni en porofetik, kede tye ki rek me adiera ma iye kede ma woko. “Jewels” gin odur pa James White, onyo gin adiera pa Lok pa Lubanga? Gin aryo weng.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

I 9/11, jo pa Lubanga gikwayo me chamo buk ma matin ka gi dok cen i yo macon pa Yeremiya, kama fawundesoni ne kiketo. I 9/11, kityeko neno ni, ka Yohana, i Revelation chapta apar acel, kimiyo cik ni opime gin aryo. Kimiyo cik ni opime tembel ki jo ma gipako iye. Kimiyo cik ni owe woko lobo me wang pa tembel, i kare me mwaka 1,260 ma jo ma pe Yudaya giyweyo ki cing ka maleng ki lwak. Ka maleng ki lwak gin tembel ki jo ma gipako iye.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

I 2023, malak acel keken ma o aa piny i 9/11 o aa piny dok, oyabo lakit me ngec me Waci me Otum, ci i 2024 obedo adwogi me tung piny ma i woko pi ka ranyisi me Roma dong tye ka miyo rim vijon macalo kit ma omiyo rim bot Jo Millerite.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

‘Dirica ma oyabe’ me polo nyutu bino pa tem me Omega ma iyie i ot pa Lubanga, ki kwayo me ‘dwogo.’ Temo mito nyutu cal aryo. Ka lami me Lubanga ma adek obino i 1844, ci doki i 9/11, gi waco bot John ni, obed opimo ot pa Lubanga ki joworo ma iyie; ci ka mano nyutu tic me poro me pimo ot pa Lubanga ki joworo i 2023. Malaki kelo penyo ni, ‘dogola’ obedo ngo, ki ‘cam’ obedo ngo? Penyo kamako eni i nino pa Miller obed ni: ‘bok’ obedo ngo, ki ‘kidi ma lero’ obedo ngo?

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Nino pa Miller nyutu ni dirica ma oyabe pa polo obedo kabedo ma iye Kanisa ma oloyo, ma i Buk me Yabo pa Yohana care apar abongwen, kigoyo malo ki lub me oyaa me ceto i faras ma oyaa pa lwak pa Rwot pa Lwak. Dirica ma oyabe pa polo en aye ka iye kigolo piny baraka onyo laana pa Malaki. Dirica ma oyabe pa Miller en aye ka kikwanyo woko goba, kendo kicono kidi ma wel i sanduku.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Lok me acel pi dirica me polo tye i tale pa Nôa; ka dirica meno kityabo, koth obino pi nino 40 ki otum 40. Ka dirica kityabo, ngat aboro tye i bwato pa Nôa. Baptiiso i Red Sea oketo mwaka 40 me ywayi-ywayi nyaka gicadho Jorodani. Ka Kirisito dok obaptiis i kanyo keken, kicwalo ne i lobo ma pe tye jo pi nino 40. Ka oyubo ki tho, macalo ma baptiiso ne otyeko ranyiso, opwonye jogwoko ne pi nino 40 ma pud pe owoto i polo.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Ka kanisa oloko woko ki kanisa ma tye i lweny dok obedo kanisa ma oloyo, Rwot David ma tye ki higa 30 obibedo rwot pi higa 40. Kanisa ma oloyo kimiyo calo ki nabii, kasisi ki rwot. Nabii ma ka ocako tic pa en me higa 22 onongo tye ki higa 30, en obedo Ezekiel; en ocako tic pa en ka polo oyabe.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Obedo ni, i higa me 30, i dwe me 4, i nino me 5 pa dwe, ka an atye i tung’ jo ma kicono i but odok pi Chebar, polo oyabore, ki an oneno yabe pa Lubanga. Ezekiel 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

I mwaka 30 Yusufu ocake bedo rwot calo jadolo, kadong ocwene kwede yamo me otuc pa Islam ma kelo peko ma tye ka medo kacel kacel, ma owiye Misri, draagon ma tye ka ocodo i nyanja, me keto gavumenti me lobo acel. I peko meno Yusufu ocoko nyama oketo i ot me gwoko jami.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

I dwe abicel me 2023, dwog onongo winyo i gungu, ci Leone me dul pa Yuda ocako yabo lanyut pa lok me 'Midnight Cry'. I 2024, tem me Alfa ma i woko ma pire tek oketo gi i kit aryo, ci tic me yabo lanyut mede. Kombedi i 2026, tem me Omega ma i iye pa ot pa Lubanga, ma dok bino oketo gi i kit aryo, obino.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Cabari maleng ma Krisito, macalo Lakwena me Kit, onongo oketo kit odong matek ki jo mapol, obedo pango kede Kabedo Maleng. Cako ki October 22, 1844, oko i kare ma Mikael ocungo (calo en otime i agiki pa cabari eno ma maleng, ka giyubo Stefan ki kite) obedo Kabedo Maleng pa Maleng. Ceri pa cawa me acakki gityeko i cabari maleng, kede gin obedo Alfa pa ceri; ento ceri pa cawa me agiki—Cer me Tarumbeta i nino me acel, Nino me Kwero Bal i nino me apar, ci dong Cer me Tabanako i nino me 15 oko i me 22—gin obedo Omega pa ceri.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> I kit ma calo en, lony ma orwate ki dwogo me aryo myero gityeko i kare ma kiyaro iye i tic pa alama. I cik pa Moosi, yweyo Ka Maleng, onyo Nino Madit me Lonyo, otimo i nino apar me dwe abiro pa Yahudi (Leviticus 16:29-34), ka Ladit Lawi, ka otyeko lonyo pi Isirayel weng, dok otyeko kwanyo balgi ki Ka Maleng, obiro woko ka ogwedi jo. Eyo, ginen ni Kristo, Ladit Lawi wa madit, binen onen me yweyo lobo kun oyubu bal ki jo balo, ka bene ogwedi jo ma tye ka kuro ne ki kwo ma pe kato. Nino apar me dwe abiro—Nino Madit me Lonyo, kare me yweyo Ka Maleng—ma i mwaka 1844 obed i ceng 22 me dwe me October, kinen ne calo kare me dwogo pa Rwot. Man rwate ki lami ma kiweyo con ni nino 2300 bityeko kato i otum me agiki pa mwaka, ka lok agiki ne oneno calo pe romo kwanyo.

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> I aloka me Matayo 25, cawa me kuro ki leda kimoko ki bino pa lawo. Man obedo atir ki tito ma kikwano kany, ii lamalamo kacel ki gin me cal. Gin eni ocweyo cwiny ma tek ni gin adwogi; ci jo ma geno alufu mapol gi okwanyo ‘kwiri me apol i otum’.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> Macalo gulu madwong me wang pi, tic man ocweyo piny weng. Ki gang bot gang, ki gweng bot gweng, kacel ki kabedo me lobo ma tye i kure madwong, onongo oceto nyaka jo Lubanga ma gitye ka kuro gigolo weng i cwinya. Pwoyo ma pe ki wic orem anyim nywako lok man, calo lelo me cawa i anyim ceng ma tye ka pye. Jo ma gene oneno ni lapeny-gi ki twar-wic-gi okikwanyo woko, kede geno ki cwiny-matek ogolo kwo i cwinya-gi. Tic en pe ne ki lagony ma pol kare gicwalo ka dano opoyo, ka pe tye lonyo me lok pa Lubanga ki Tipu pa Lubanga. En ne macalo kit pa kare me poko wiyi piny ki dwogo bot Rwot ma i Israel macon gilubo lok me ter ma oaa ki lutic pa En. Obedo ki kit ma nyutu tic pa Lubanga i kare keken. Ne tye kec manok keken; ento ne tye yenyo madongo me cwiny, yaro peko, ki weko piny. Yubu pi oromo ki Rwot en ne cengo pa cwinya ma gitye ka loro matek. Ne tye lamo ma pe woto woko, ki keto kwo weng bot Lubanga pe ki gwoko mo.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Gamo me cawa me acaki otuk woko i ceng abicel maleng, kede koth me acaki (onyo Alfa) ne ocwalo piny i Pentekoti, man obedo nyig pa cwalo piny pa koth me agiki i gamo me cawa me agiki. Gamo magi me cawa me acaki kityeko yaro gi i Levitiko 23, vasi 1–22. Gamo me cawa me agiki tye i vasi 23–44. 2300 mwaka kelo i 1844. 22 vasi pi gamo me cawa me acaki, ki 22 vasi pi gamo me cawa me agiki. Dul aryo me 22 i chapta 23.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Diro me turumpet obedo loro ni yubu bi time i ceng apar, ki diro me Tabernako obedo tim me cako mor pi richo ma kigiweko kica i Ceng me Kica. Sabat ki ceng aboro ma lacen i diro nyutu kuc me Sabat me higa alufu acel pa lobo.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Ento, gi ma ahero, pe ubed ma pe i ngec pi gin acel man, ni nino acel i bot Rwot obedo calo higa alufu acel, ki higa alufu acel bende obedo calo nino acel. 2 Peter 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Malaika me acel owaco ni yabo pa kwero ocake, kacel ki rwom pa poropheti, 1798, ma obedo “cawa me agiki” pa Daniel, en obedo otimo me Tuk pa Tarumbeta; ento i August 11, 1840, lok ma pe ogam pa malaika me acel pa 1798 onwongo ocweyo teko kun poropheti pa “wo ma aryo” otimme. Islam obedo but pa wac me miyo cing pa Tuk pa Tarumbeta, ma owaco ni nino me kwero matye ka bino piri.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Pi jo ma mito neno, nyutu me kare me otum, me Turampet ki me Kacoo, tye calo nyutu me Alfa ki me Omega, ki jajiment i tung cen. Pe obedo otwolo woko ni nyutu magi ki tito i Levitiko aparo adek. Aparo adek obedo cal me golo keca. Pe obedo otwolo woko ni nyutu me acel obedo i nino me acel pa dwe abiro, ki ni nyutu me agiki otum i nino me aparo aryo. Nyutu me Turampet obedo nyig coc me acel i nyig coc pa Ibrani, Nino me Golo Keca obedo nyig coc me tung cen, ki Nyutu me Kacoo obedo nyig coc me aparo aryo i nyig coc pa Ibrani.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

I Buk me Levitiko, chapta 23, lok 23 ki i 44, obedo lok 22 ma kitero iye “kitero me ada.” Nino ma i cente, me 10, nyuto tem, pien 10 obedo cal me tem; ki Nino me Golo Peko obedo kama kicone iye ki kicobo lweny pa jo ma olal, ki lweny en kicakalo kwede apuk me 13 i kit coc pa Leb Hebru. Apuk ma i cente i leb me Hebru me “ada” obedo apuk me 13, kede rwate kwede nino me 10 i dwe me 7; ki macalo cal me yore, obedo ki kit jami poropetik pa apuki pa Leb Hebru kede nino mo peke. 10 kede 13 obedo 23. 70 obedo 10 mara 7; ki nino me 10 i dwe me 7 bende rwate kwede 70, ma obedo cal me tyeko pa kare me tem.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> En dong Petro obino bot en, owaco ni, “Rwot, kare adii ma owadna obalo ikom an, kadong an aweyo bal ne? nyaka kare 7?” Yesu owaco bot en ni, “Pe awaco bot in ni, nyaka kare 7; ento, nyaka kare 70 x 7.” Matayo 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Diiro 490 kityeko yweyo woko pi Isirael me con. Diiro meno kityeko yweyo ki i diiro 2300, kede kityeko ketgi calo cabit 70; ka kamano, Yesu onongo nyutu ni limi me kare me temo obedo diiro 490, ma ki ket calo “cabit 70” i Daniyel 9.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Wik 70 kityeko ciko woko i bot dano me in ki i bot poto ma maleng me in, me tyeko bolo cik, me keto agiki i richo, me yubu kuc pi tim marac, me kelo kic ma ber ma pe kato kare, me rugo neno ki lok pa laneno, ki me lubo Maleng loyo tutwal. Daniel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Leb me Heberu ma ki loko calo "golo woko" kitiyo kwede keken i lok man i Alobo Macon, en nyutu "kicimo onyo kitero cik." En peke ki leb ma con con ma kitiyo kwede me loko "golo woko," ma tye i kom kit ma Abram okato jami me lamo i dii me acel me Alobo i Genesis 15. Kicimo kede kitero cik ni Isirael obedo ki mwaka 490 me kare me temo, ci bang eno gibigolo gi woko calo jo Alobo pa Lubanga. Tye "golo woko" aryo ma pe gin acel: acel ma nyutu kare ne calo kare me temo ma ki "golo woko" ki i limo madit kun limo 70 obedo kwanyo ne; ci ka "mwenge manyen" pa Joel "kigolo woko" ki i dho gi, kare me temo opung. Limo 70 nyutu agiki me kare me temo.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Sikuku me fall tye ki keng adek me nyig coc me Lebru “truth”. Sikuku me fall cako i Levitiko 23:23; lameny me i tung me Nino me Kweyo Richo obedo nino me 10 ki leta ma 13, ma rwate ki 23; ci Sikuku me Tabernacles otum i nino me 22, ci con Sabiti madit ma lubo sikuku, ci parit otum i 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Levitiko nyutu kit pa jadolo pa Levi. Cer me cawa me acaki kityeko nyutu gi i Pot Buk 23:1-22, ci dong cer me cawa me agiki kityeko nyutu gi i 23:23-44. Cer me cawa me acaki kityeko nyutu gi i coc 22, ki alfabet me Lebru tye ki nyig 22. Cer me cawa me agiki bene kityeko kete i coc 22. Cer me trumpet cwalo ngec ni kare me kwero obedo pinyore i Nino me Golo Kwer. Ci dong Cer me Dera tye i kare me nino 7, ma ogik i nino me 22 me dwe me 7. Nino ma acel ikin nino 7 obedo Sabat me cer; ci nino me 8 bene obedo Sabat me cer, ma obedo nino me lacen ikare me cer me nino 7. Nino ma acel ki nino me 8 giyaro nino me 8 calo ranyisi me 8 ma tye i kin 7.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Waci bot lud Israel ni, “Ceng apar abicel me dwe me abicel aryo man obedo rwom pa ot me rec pi ceng abicel bot Rwot. I ceng acel obedo dul maleng; pe myero wunu timo tic pa latic iye. Pi ceng abicel myero wunu tim misango me mach bot Rwot; i ceng abicel adek obedo dul maleng pi wunu, kede myero wunu tim misango me mach bot Rwot: en obedo dul ma pire tek; kede pe myero wunu timo tic pa latic iye. ... Kede i ceng apar abicel me dwe me abicel aryo, ka wunu ocobo jami me piny, myero wunu gwoko rwom bot Rwot pi ceng abicel: i ceng acel obedo Sabati, kede i ceng abicel adek obedo Sabati.” Leviticus 23:34-36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sabata me cik pa nino aboro nyutu calo Sabata me mwaka alufu acel, ma bino pire ka Feast of Tabernacles. Wot-wot pa Isirael me atika i yam pi mwaka apar angwen gityeko paro ne ki bedo i ot me weema i ceng me Feast of Tabernacles, ci pe keken nyutu calo pogo me kot me agiki, ento bende cawa me peko pa Jakobo, ikare ma malaika gilare jo me Lubanga ma tye ki geno i got matidi ki got madit pi gwokogi.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> I cawa me peko, wan weng odiro woko ki i otum kede i gweng; ento jo marac giloro wa, ma gicayo i ot pa jo maleng ki ligangla. Gi yweyo malo ligangla me nego wa; ento obubu, ci ocwal piny calo yio ma pe ki twero. Ci wan weng owiye nino ki otino pi golo wa woko ki i peko, kede dwon me yiye omalo i bot Lubanga. Ceng omalo, kede Due ocungo. Lam matidi ocwer woko me ceto. Lalingo me polo ma ocol ki ma yot omalo, gi opoto ki gin acel ki gin acel. Ento tye kabedo acel ma maleng peya ki duŋ ma ocung woko; i but ka man obino dwon pa Lubanga calo pi mapol, ma onyoyo polo ki piny. Polo oyab ci ocabo, ki obedo i otioyotyo. Got onyoyo calo lanyut i yamo, ki giciye kidi ma opoko opoko i tung weng. Nam orwoto calo abiya, ki ociye kidi i piny. En ka Lubanga owaco pi nino ki cabit me bino pa Yesu, kede omiyo jo ne keca me kare weng, owaco lok acel, ci obur, kun lok gicako wot i piny. Israël pa Lubanga gicungo, ki wanggi gigamo malo, gitye ka winyo lok ka gubino ki dhot pa Yehova, kede giyuyo i piny calo gogoro ma dwong matwal. Obedo matek ki lworo maber. I agiki pa lok weng, jo maleng gi yiyi, “Duŋ! Haleluya!” Wanggi ogolo ler ki duŋ pa Lubanga; ki giler ki duŋ calo wang pa Mose ka obiro piny ki i Sinai. Jo marac pe gidoromo neno gin pi duŋ ne. Ka kica ma pe kato otyeko waco bot jo ma gihero Lubanga, i gwoko Sabiti ne maleng, otye dwon me yiyi ma madwong pi loyo Lej, kede cal ne.

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> Kare dong Yubilii ocako, ka piny myero obed i kuc. Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesu odwogo, ki piny obedo i pac pi mwaka alufu acel, macalo kit me ranyisi ma Sabat me mwaka abiro me yweyo piny ki Jubili. I Levitiko 23:3, Sabat me ceng abiro pi dano kiketo ne calo acaki me sapir, sapir ma kato ne i agiki ki ceng aboro (en me abiro), ki ranyisi Sabat me mwaka abiro me yweyo piny.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Lubanga owaco bot Moses ni, “Waci bot jo Israel, i waci botgi ni, Pi sawo pa Lubanga, ma wun bi nyutu ni gin lwak ma maleng, gin aye sawo me an. Nino abicel tic obi tim; ento nino abicaryo obedo Sabat me yweyo, lwak ma maleng; wun pe itimo tic mo keken i iye; en aye Sabat pa Lubanga i gang wun weng.” Levitiko 23:1-3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alfa pa chapta 23 en Sabat me ceng me 7, kede Omega pa chapta en mwaka 1,000 me piny obedo nono, ma kilaro ki calo Sabat me mwaka me 7 pa piny kacel ki Jubili. Alfa pa chapta en kwec me cawa me puro ma cako ki Sabat me ceng me 7 kede tyeko i vase 22; ento Omega pa chapta tyeko i ceng 22 pa dwe me 7, ma dong orwate ki Sabat me yore pa ceng me 8 ma nyutu calo Sabat me mwaka me 7 pa piny.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Nyig lok 1–22 nyuto tic pa Krisito macalo Jadolo Madwong pa polo i Kabedo Maleng; nyig lok 23–44 nyuto tic pa En i Kabedo Maleng Tutwal. Levitiko obedo cal me jadolo, kede nyuto tic pa Krisito macalo Jadolo Madwong. Sabat me nino abic aryo ma “Alpha” olimo bot Cweyo, kede Sabat me mwaka me abic aryo ma “Omega” olimo bot Lobo ma kimedo manyen. I yore me ndiri, Levitiko 23 olimo ki Cweyo dok i Cweyo dok manyen.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Mor onyo aibu me lok me nabii obedo alama pa jo ma tye ki lok me “Midnight Cry” onyo pa bandia. Paka adiera man kiketo i yoo me nyutu, gin ma kelo aibu pe kigineno. Jo ma tye ki mafuta matir pe gubalo gin man. Mor kinyutu ki jo ma richo-gi kikwanyo woko; ki gi kinyutu calo jo ma tye ka yweyo “Feast of Tabernacles.”

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Ki Lok obedo ringi, ki odak i tung wa, (ki ne wa neno madwong pa iye, madwong calo pa wod acel keken ma oa bot Wuoro,) opong ki ngwono ki adiera. Yohana 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Nyig i leb Greek ma kiloko ne calo “dwelt” tiyo ni “bedo i weema.” Yesu obedo rwom, obedo ki wa i weema. Ocwako kit pa dano wa, Tabanako wa, weema wa, ot me kal wa, rwom wa. Peter owaco kamano:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Ee, aparo ni obedo rwate, kun an pud tye i hema man, me leko cwinyu ki tero i paro; ngene ni cokcok myero acweyo hema man ma en mamega, macalo kaka Rwot wa Yesu Kristo onyutu an. 2 Pita 1:13, 14.

Paul said it this way:

Paulo owaco kamano:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Wan ngeyo ni, ka ot wa ma piny man, ma calo tente, obur, wan tye ki ot pa Lubanga, ot ma pe kiketo kwede lwete, ma pe tye ki agiki i Polo. Pien i gin man wan dogo, ka wan mito matwal me kiketone wa pire kwede ot wa ma aa ki Polo; ka obedo ni kiketone wa, pe gibinongo wa ka pe ki lewni. Pien wan ma tye i tente man wan dogo, ka peko opongo wa; pe pien wan mito me yweyo lewni, ento me kiketone wa pire, mondo gin ma obedo tho ocwako ne kwo. 2 Korint 5:1-4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Yubu me Pango obedo cal me keto rwaki pa jo 144,000, ma kitimo ka dirica pa polo kigolo. Ka bal pa jo 144,000 kigweyo woko, Lamo Maleng bi cwalo piny pe ki pimo iyie Kanisa ma ogoro woko. Kwero otum woko pi jo 144,000, ci gin ma kiketo ki rwaki cito me waco dwon madwong pa malaika me adek, i twero pa Lamo Maleng, calo kit ma Yubu me Pango nyuto.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Ring wa obedo tempu, ki hema, ma obedo Tabernakulu. Jogi ma gigamo i Jerusalem me timo Cer me Tabernakulu gubedo timo cer ni balgi otyeko yweyo woko. Mose kityeko tic kwede me cweyo Tabernakulu i lobo atura, ki Cer me Tabernakulu i agiki gitimo ne ka gibedo i apipa i lobo atura, pien Yesu kare ducu nyuto agiki ki acaki.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Omiyo, owete maleng, ma tye otute i lwongo pa polo, dwogo wii i Apostol ki Laber madit me yaro wa, Kristo Yesu; ma onongo tye ma geno bot eni ma okwako ne, macalo keken Musa onongo tye ma geno i ot pa en weng. Pien ngat man onongo kimiyo ne dwong mapol loyo Musa, pien ngat ma oyiko ot tye ki dwong mapol loyo ot keken. Pien ot keken ngat mo oyiko ne; ento ngat ma oyiko gin weng obedo Lubanga. Kadi bed gi, Musa onongo tye ma geno i ot pa en weng, calo laka, me lami pi gin ma obino walo lacen; ento Kristo, calo nyathi, i wi ot pa en keken; ot pa en, wa obedo ne, ka wa gwoko tek dichwiny wa ki mor pa lacim nyo i agiki. Hebrews 3:1-6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Mose onongo latic ma adwogi ma Lubanga otimo tic kwede me keto malo Dera me Tabanako; ento Kristo, macalo Jadolo madit ki Apostol, obedo ki lamaleng ma loyo latic Mose. Dera weng, cako ki Dera me Tabanako pa Mose, nyo Dera pa Solomono, nyo Dera pa Herodo ma ki yiko odoco pi mwaka 46, bende Dera pa dano ki 46 chromosome ne, ki Dera pa Millerite me 1798 tung i 1844, gin weng ki yaro gi Lubanga. I rek me poropheti pa nyutu makato-kato me Dera, ma cako i yar pa Eden; ci pire ka kwer otime, i bur pa yar; ci pire ka Flood otime, i atalat tung i kare pa Mose; alama me yo madit adek en: Mose, Kristo, ki 144,000.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Mose ki Yesu Kiristo ginyut calo Alfa ki Omega pa Isirayeli ma con, ki gin pire keken ginyut rwom pa kit pa dano ki kit pa Lubanga, ma bene kinyut i 144,000. I kare ma malaika ma adek obino, i Buk me Nyuto pa Yohana gonyo 11, ki waci bot Yohana ni opime tempu; ci i bino pa malaika acel acel en i 9/11, gi waci bot Yohana dok ni opime tempu. I gin aryo magi ki waci bot en ni oweko woko bar pa tempu ma rwate ki 1,260 nino. I 2023, malaika acel acel en bene obino, ci kombedi gi waco bot jo pa Lubanga ni gin pime tempu. Nino 1,260, onyo 3½ nino, otyeko i 2023, ci ki kare eno nyaka mapwod pe 'cik pa Sande' obino, tempu myero kikweye. I 2024 kiketo tere; ci i kare eno cobo otyeko nyutu pire keken calo dul ma "gi gwero nino me gin matino," ka giyubo nyutu ma Miller otyeko timo pa cal ma keto rweny i tere.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Kombedi dok lok pa Lubanga obino bot an, waco ni, Cing Zerubbabel oseketo yiend ot man; cingen bene bityeko ne; ibino ngeyo ni Lubanga pa jo lweny ose oro an botu. Pien en ng’a ma pe orwate ceng pa gin matin? Pien gubibed ka yweyo cwinye, ki gubineno okobo me yaro i cing Zerubbabel, ki gin abicel jene; gin wang pa Lubanga, ma tye ka wot ki dwogo i piny weng. Zekariya 4:8-10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Weko nyutu pa Miller ma nyutu ni Rome en aye ma keti neno, en weko pat, ki en “lubo nino me gin matino.” Dugu pa Millerite en dugu me Alpha pa malaika me acel ki me aryo, ento dugu pa 144,000 en dugu me Omega pa malaika me adek. En twero 22 loyo Alpha. I ranyisi me porofeti man, pat pa dugu pa Millerite en “nino me gin matino.” Lubo ada mo keken me pat ma kinyutu i mesa aryo pa Habakkuk, en otho; pien neno ma kiketo i cegi 14 pa Daniel 11 en acel keken ki neno ma Solomon onongo onyutu.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ka pe tye kwena, lwak obalo: ento ngat ma gwoko cik, obedo ayom. Proverbs 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Neno pa kidi me wi en ma lamal; pien en nyutu ni kidi me kor me dul bende obedo kidi me wi, ento ki teko ma loyo odogi 22. Tem me dul pa Alpha me 2024 ne obedo kwena me cago ma ki woko, ma me wic; ki tem pa Tembel pa Omega me 2026 obedo kwena me cago ma ki iye, ma me cwiny. Acel nyutu cal ki alama pa jami ma rweny, ento acel mukene nyutu cal ki alama pa Lubanga. Tem me ki iye pa Omega en ki cwalo calo alama aryo pa lawi pa Miller, ma myero ki tito maber i konteksto pa gin matime i cawa agiki. Ngo obedo oguro? ki ngo obedo ring'o?

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Nyom pa Yahudi i kare pa Yesu onongo poto i tung’ adek madit, ma kare kare gityeko yaro ne i dwe mapol onyo i mwaka acel. Tung’ me acaki obedo nyom me cik, ma gigoyo nying ni betrothal; i kare eno nyom dong ocwiny ki cik, ento nyako me nyom ki laco me nyom gibedo apok, kun laco me nyom odwogo i gang pa wonne me yubo kabedo pi nyako me nyom. En aye pingo Meri, dako pa Josep, kimiyo nying ni dako pa, kadi pe gicako bedo ka acel. Pe rwate i kare man kigeno calo adultery.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Kare me kuro obedo pe piny; romo bedo ceng, sabit onyo dwe. Pe ngeyo man obedo jami ma tek madwong i lok me tam. Lacwe romo kuro nyaka cawa acel, me moko adaa ni nyako ma bi nyome obedo maleng i bedo keken. Lacoo ma bi nyome pe owaco keken ceng onyo saa ma obin dwogo, pien lacwe aye oyero kare me dwogo; omiyo nyako ma bi nyome ngeyo ni nyome bino, ento pe ngeyo kare. Pe ngeyo man kicayo pire tek; nyaka lacwe waco bot lacoo ma bi nyome ni: “Ceti, i kel nyako mamegi,” gin weng ma obedo kwede obedo ka kuro.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Ka won owaco ni, “Wot i kawo dako me nyom mamegi,” to laco me nyom onongo bino i otum ki larembe, kun lwongo dwon ki tut oporo. Ne otimore keken i otum pi weko wot macok i ceng ma ceng tedo matek, ma bedo pire tek i piny Israel. Lam ki nyono onongo mite, pien pe tye lam me yo, kede wot me cer onongo romo bedo cawa mapol. Nyig coc me rito i nyom pa Hibru ma macon, ma gikwaco i wot me cer, en ni, “Nining, laco me nyom bino!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Nyeke ma pe gityeko nyomo (nyeke me nyome) i giko eni pe gin dako mo keken; gin obedo latic pa dako me nyomo, gikuro ki iye, gikwanyo ni gimedo i wot me cing, ki lagony me bedo otum i kare mo keken kede me mako mafuta megi keni keni me nyutu yoo i ot pa lami. Mac pa toci gi ongolo oyom; dong myero gikelo mafuta ma mede, ka wot obedo mabor. Pe gityeko yero mafuta botgi.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Opuk onongo en kit ma piny onongo tye kwede i yore me con pa wot me nyom ki kit pa nyom, ki pe onongo obedo peko i kit pa dano. Opuk ne gigeno, ki nino ne obedo kit ma piny onongo tye kwede. Gin ma gidadoko rwate pe obedo i nino, ento i keto kit; pe i bedo ma pe nino. Nyako ma pe ginyomo ma pe tye ki ngec pe gicayo kit pi opuk, calo magi ma tye ki ngec gicayo. Dano weng ne gibedo ka nino, pien kare ma aa ki cuk pa nyom ma tye ki cik dok obino i tyeko nyom twero nongo cawa acel.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Ka lwak me nyombo ocopo i ot pa laco me nyomo, dii me nyombo ocako, ki kare me donyo oguro macek, ki gi ma obino lacen pe gi ogamo me donyo. Pe en obedo tim marac—en obedo kit me cik; pien dano mo keken ma otuko i kare me donyo lacen, ka kare me donyo dong oguro, nyutu ni pe gi tye i lwak me nyombo.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu pe onongo tye ka yubo cal, kede pe oyaro tuk man macalo ma pire kene. Pe onongo myero oyaro, pien jo ma owinyo iye nene gi ngeyo maber weng gin weng me kit me kwo magi. Yesu onongo tye ka nyutu nyom atir me tung ceng, pe lok me tam keken.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Lok macok-cok gimokore adwogi tutwal ki tesimoni pa jo-Hebru, bene ki latic me historia me kare pa Roma ki Giriki.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah (i senchari aryo AD, kadi bene ogwoko yore me kit pa cawa pa Templo ma con ki 70 AD)

The Talmud (later compilation, but quoting earlier practice)

Talmud (ma kicoko kacel lacen, ento oketo piny lok pa yore me timo ma macon)

Josephus (1st century Jewish historian)

Josephus (latic kwena me kit ma otime pa Yahudi i karne me acel)

Rabbinic wedding liturgy and legal discussions

Liturgia me nyom ki lok me cik pa Rabi

Greco-Roman observers of Judea

Jo Giriki-Roma ma neno Yudea

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Josephus pe omiyo “buk me lalo kica” ma orumo maber; ento lok me matut me cik ki yore me kit pa lobo ma oparo ni tye rwate kakare kwede poko ma tye i Mishnah/Talmud. Mishnah en aye kome mapire tek.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Parabul en ocako gudo cwiny tutwal bot winyo pa jo Yahudi me kare pa cente acel, pien i Matayo 25 gin mo peke ma mito yaro. Dwogo i otum abicel onongo obedo kit ma piny kwede, lampu ki mafuta onongo obedo jami ma onen pire keken, keco i kin cako nyom ma cik ogamo ki ceto me otum abicel onongo obedo ma kigeno, ki gang ma gicabo onongo obedo kit me tic ma piny kwede! Nyiri ma gikwanyo woko gipudri, ci bot jo Yahudi me kare pa Yesu, pudri pa nyiri ma pe ngene onongo rwate keken. Pien, kun gi ngene maber yore me nyom, jo ma winyo Yesu pe gubedo ki kica pi nyiri ma pe ngene, pien dano weng onongo ngene ni keto yore obedo lagwok ma opong keken pa nyiri mo keken ma kiwaco ni obed i ceto. Gin atir man onongo onen pire keken bot jo Yahudi, omiyo Yesu pe ne mito yaro mo keken pa parabul en.

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