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

Buk me Yoel ki Kanisa me Seventh-day Adventist ma Laodicea - Namba 8

Number Eight

Namba aboro

Author

Jeff Pippenger

Published

December 9, 2025

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> 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.

> En bi pwonyo ngat mane ki ngec? Kede ngat mane ma bi miyo ngeyo tito? Gin ma gityeko weko caano, kede ma gikwanyo ki ididi.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 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.

> Pien myero cik obed i wii cik, cik i wii cik; rek i wii rek, rek i wii rek; kany manok, kun manok. Pien ki dwon ma tuyutuy ki leb mapat bi waco bot jogi. Bot jo ma en owaco ni, “Man aye kabedo me ocung ma iromo weko jo ma lutiang ocung; ki man aye dwogo cwinya”; ento gikwero winyo.

> 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.

> Ento lok pa Rwot obedo botgi: cik i tung cik, cik i tung cik; rek i tung rek, rek i tung rek; kany matidi, kun matidi; pi giwot, gikube i bango, gipoto, gitye i twec, kacel gikano.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Omiyo, winyo lok pa Rwot, jo yaro, ma gitye ka rwotero jo man ma tye i Jerusalem. Pien un owaco ni, “Wa otimo kica kwede tho, ci ki piny me tho wa tye ki kica; ka lakit ma oyabo opongopong bi yilo, pe binongo wa; pien wa otimo lok me bwola obed ot me gwoko wa, ci i bwola wa ocobo wa iye.” Omiyo, man en aye waco pa Rwot Lubanga ni, “Nen, an abiketo i Zion kit me bedo: kidi, kidi ma otem woko, kidi me kon ma welwinyi, kit me bedo ma otum; en ma yie pe bi laro. Rwom me kica bene abiketo bot rek, ci twero me ber bot pim; ci kidi me ceng bicwer woko ot me gwoko me bwola, ci pi bi oyabo i ot me lum. Kica megu kwede tho bi bok woko, ci kica megu ki piny me tho pe bimedo; ka lakit ma oyabo opongopong bi yilo, ci binyiyi un ki en.” Isaiah 28:9-18.

The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.

Jo lunyodo ma tye ka telo Yerusalemu en aye jotelo pa cawa Seventh-day Adventist pa Laodicea, ma, con i lok mapol pe ma i anyim, Yesaya omiyo gi nying ni “jo maco waini pa Efraim” ki “okeng pa pong dwong.” I Pentekosti, Pita odwoko jo ma gikwano ni lok pa Rwot tye giyubo ne ki jo ma maco waini. Kare me koth me agiki tye i kom lok aryo: lok me koth me agiki ma atir ki lok me koth me agiki ma pe atir. Lok ma obino ki Rwot pol ka pol kelo dul aryo pa jo me woro; ki dul aryo weng gicamo waini. Lok ma maleng, onyo waini ma maleng, en aye ma kityeko yweyo ki i wi jo ma pe gitye ki adwogi i buk Yoel.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Cunguru, jometh, loru; ka ryemuru, jo ma nyw waini weng, pien waini manyen; pien kikwanyo woko ki i dwatwu. Joel 1:5.

In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.

I chapta acel me Joel, jotiyo marac i pach me waini, ma nyutu Kanisa Seventh-day Adventist pa Laodicea, kigonyo wicgi ki kiwaco gi me balo i kom “waini manyen” ma “ok ki miyo gi nywogi.” Lubanga okwanyo woko, onyo ogwoko woko, cwalo Roho Maleng pa Lubanga piny i “pi me agiki,” ma nyutu kwede “meat and drink offerings,” woko i bot jotiyo marac ma opwo pi.

> The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.

> Lamal me cham ki lamal me pii kigolo woko ki ot pa Rwot; jolaco, lami pa Rwot, gicako turo. Pala opoto, piny turo; pien kit me cham me pala opoto: waini manyen ojemo, mafuta ocworo. Bedu ki kum, jokwer pala; yutu, jotic i yago waini, pi gwaye ki barili; pien yub pa pala opoto. Yago waini ojemo, ki yago fig ocworo; yago rimon, yago kwene bende, ki yago apul, en bende yagi weng me pala gi ogwon; pien kica ogwon woko bot nyithindo pa dano. Goburu yene, ka luturo, jolaco: yutu, lami pa otare: bi, bed piny cawa weng i ngope me opuk, lami pa Lubanga na: pien lamal me cham ki lamal me pii kigengo woko ki ot pa Lubanga wu. Kwero cawa me leyo cham, lwongo buk ma pire keken, kamo jodongo ki joma obedo i piny weng i ot pa Rwot Lubanga wu, ka ulilo bot Rwot, “Ayii, pi cawa!” Pien cawa pa Rwot tye macok, ka macalo goro ma aa bot Lubanga Madwong bineno. Pe nining lamal me cham ocako golo i wang wa? Eyo, kica ki yot cwiny ki ot pa Lubanga wa? Joel 1:9-16.

When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”

Ka “jo ma opong ki waini pa Efraim” pa Isaya “ocunge” i Joel, kit ma gicungo kwede obedo lok me koth ma ikare agiki—kiyaro ne calo “waini manyen.” Ki gwoko woko bot jo me Muma pa Lubanga ma kiyero. “Corn” i loc man obedo lok me ducu pi “grain”, kede Lok pa Lubanga en Paan me Polo, kede i loc man kityeko “ketho woko.”

The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.

"Waini manyen" obedo lok me ada ma matye kombedi ma obino i 9/11. "new wine is dried up" ki "cut off", pien jo ma gubedo dwogo i yoo "macon" me Jeremiah keken ni gi ngeyo "waini manyen", pien "lok manyen" kare weng rwate kwede "lok macon". I Leb Ebru, lok ma kiloko calo "dried up" nyutu "to be ashamed".

Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.

Jo ma tye ki aibu obedo tema madwong i lok pa Yoel kede pa lanabii. Jomwenge pa Efraim tye ki aibu pi lok me koth me agiki ma pe adier, ma pile gicoyo ni ‘kuc ki ber bedo’. Alama adek me cere, divai manyen ki moo nyuto lok me koth me agiki. Koth me agiki bende ginyuto ne calo ogo pa Roho Maleng.

The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.

Tic pa Laa Maleng pa Lubanga obedo me nyutu ikom richo, ikom bedo atir, ki ikom kom, kede i kit acel acel eni keken. Lok pa Lubanga nyutu ikom richo, ki giyaro ne calo “kec.” Bedo ki “mwenge manyen” nyutu jo ma tye ki Laa Maleng pa Lubanga, ma giyaro calo “koth” kede bene “mwenge,” pien “koth” ki “mwenge” twoke romo nyutu yot yot calo lok onyo yore me lapwonj.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.

> Ento an awaco botu adieri; obedo maber botu ni an awot ki woko: pien ka an pe awot ki woko, Lakony pe obino botu; ento ka an awot, an abicwaa ne botu. Ka obino, obicoyo lobo ikom bal, ki ikom kica ma ber, ki ikom bura: ikom bal, pien pe gigeno an; ikom kica ma ber, pien an awot bot won an, ki wun pe ibinen an dok; ikom bura, pien Rwot pa lobo man dong ki ocoyo ne i bura. Atye ki gin mapol me waco botu, ento kombedi pe iromo cwako gi. Ento ka obino, Roho me adieri, obitere botu i adieri weng: pien pe obiwaco ki e iye keken; ento ngo ma obi winyo, mano ma obiwaco; ki obinyutu botu gin ma bino. Yohana 16:7-13.

Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”

“Corn” pa Joel obedo Lok pa Lubanga, ma ciko me “richo.” “Bedo kare” onyutu i bot gin ma gityeko kube bedo pa dano gi bedo pa Lubanga, ki kwena me adiera pa kare man, ma ki nyutu calo “waini manyen” (adiera pa kare man) “waini” (kwena). “Mo” obedo cal me “bura”, pien “bura” gene i kom ka jo ma yubogi tye ki “mo” onyo pe. “Corn”, “waini manyen” ki “mo” pa Joel gin aye ciko pa “richo”, “bedo kare” ki “bura”. Jami weng me tic pa Roho Maleng’ ma rwate ki cwalo piny pa koth me agiki, gi obedo adiera ma bitemo Adventism me Laodicea, kacako ki 9/11 ka Joel mino gi cik ni, “Ciew!”

The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.

Cal adek me kwena pa koth me agiki rwate kwede kwene pa malaika adek i Revelation 14, ki “husbandmen” myero “ashamed” ki “vinedressers” myero “howl.” I Joel, jo pa Lubanga pe dong bi bedo “ashamed.”

> And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.

> Ubi ngeyo ni an atye i tung Israel, kede ni an Rwot, Lubanga me un, pe tye mo mukene; jona pe nwo gubalo wi. Joel 2:27.

The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.

Lapur piny kede jo me lego ot me raa giyubu kene ki gimonyo, pien ngec me ‘kot me agiki’ ma gigamo—ma pe adaa—pe tye ki teko me cwalo ngima i ot me raa ma gimiogi me lego. Jo Adventist ngeyo ki bot janabi nyako gi ni gikwayi me tim piromo tuk me ‘kot me agiki’, ento piit me piny dong oywete. Gin giyubu kene ki giyar pire kene pi ‘wheat’ kede ‘barley’. I nino me dwogo-kwo pa Kiristo, miyo piit me acaki me ‘barley’ omiyo ocako kare me Pentekos; kare man otyeko i Pentekos kun gi miyo piit me acaki me ‘wheat’ pa Pentekos. Jo ma kedo matek pa Ephraim giyubu kene, pien gi tye i tung ma pe atir me kare me Pentekos, ma tye ka dwogo ki 9/11 nyaka i ‘cik me cawa pa ceng’, ka ‘kot me agiki’ tye ka oboto.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> Mapol gi ojuke tutwal i yudo kec me acaki. Pe gi oyudo ber bedo weng ma Lubanga omino gi kamano. Gicenyo ni lacim man obipongo ki kec me agiki. Ka kica mapol loyo weng obimino, gi mito yabo cwinya gi me yudo ne. Gitye ka timo bal marac madit. Tic ma Lubanga ocako i cwinya pa dano, i mino lacer pa En kede ngec pa En, myero obedo ka mede odonyo anyim. Dano keken myero onen ki ngec pi lacim pa kene. Cwinya myero kiweyo woko ki jami murac weng, ki kwerone wek Roho Maler obed ka bedo iye. En ki nyutu richo kede weko richo woko, ki kwayo matek, kacel ki lielo gi kene bot Lubanga, ma lubi me acaki gicweyo piregi pi golo piny pa Roho Maler i Nino me Pentekote. Tic acel acel man, ento i rwate maduong loyo, myero kitim kombedi. Eme, dano ne myero kwayo keken pi kica, ci kuro Rwot me tyeko maber tic ma lube iye. Lubanga en ma ocako tic, ci obityeko tic pa En, me yubo dano obed opong i Yesu Kristo. Ento pe myero bed ki weko woko kica ma kiyaro ne ki kec me acaki. Jogi keken ma tye ka bedo ki lacer ma gitye kwede, gin aye gibiyudo lacer ma loyo. Ka pe watye ka mededo anyim nino keken i nywako ki timo kit maber me ja-Kristo ma tye ka tic, wa pe wabi ngeyo ngolo pa Roho Maler i kec me agiki. Twero bedo ni tye ka kato i cwinya matwal i tung wa, ento wa pe wabi yaro, nyo wa pe wayudo. Testimonies to Ministers, 506, 507.

In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.

I kom rek ma Sister White waco ni “kare me Pentekostal,” “kot me acaki” obedo ka Kristo ocweyo iye lutic kun otyeko cako dok i kwo, ci oko oa ki but lupur me polo. “Kot me agiki” i kom man obedo Pentekoti. I Alfa pa kare me Pentekostal, kicweyo iye lutic manok, ci i Omega, lutic ma kicweyo iye gi tye ka waco ki leb me mac bot piny weng. Yaro pa Roho Maleng i acaki ki i agiki. I acaki, Lubanga kicwalo Roho Maleng bot dano weng ki lok; ci i agiki, Lubanga kacel ki dano gi rwate, ma ki nyiggo gi leb (dano) ki mac (Lubanga), kede kicwalo Roho Maleng bot dano weng ki lok. Miyo me first-fruits me baali i acaki rwate ki cako-dok-i-kwo pa Kristo, ci laaf aryo me wiit i miyo me first-fruits me Pentekoti rwate ki Pentekoti.

Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.

Arep aryo magi obedo ce keken ma tye ki yie, cal me nyutu richo. Arep eni kicemo, kinyutu kwanyo richo woko; ento kagwoko adwogi ni arep aryo ma kikweto malo ka kiyubu, ma kinyutu 144,000, gin laco ki dako ma onongo jo maricho, ento kikwanyo richo-gi woko ki Lami me Lagam i Buk Malaki, lanyut adek. Kono, Alfa me kare me Pentekote onongo nyutu Arep me Polo ma opwonyo lupwonye pa En, kede Omega me kare eni onongo kinyutu lupwonye magi kacel calo arep aryo ma kikweto malo i polo. Kono, cal me nyutu kit pa Lubanga ki kit pa dano i leb me mac, kede keto malo me miyo ma kiyubu ma kinyutu lupwonye kelo lok bot piny weng, gikube ki law me nyutu ni 144,000 myero kiketo gi malo calo ce me miyo ma nyutu Yesu Kristo maber tutwal; kede Yesu Kristo onyutu ni kit pa Lubanga ka ocako ki kit pa dano pe timo richo.

Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.

Pe cwako “former rain”, ka geno ni lacen pa gin maber weng ma Lubanga omiyo ki “former rain” bi pangogi ki “latter rain”, obedo “bal madit”. “Former rain” obedo “yoo macon” pa Jeremiah, ma kityeko nyuto ni obedo yoo me wot iye i kare me 9/11. Obedo “bal madit” kede bwola ma tek ma tero jo me paro ni gitye ki kwena pa “latter rain” ma kicweyo iye kite, ento ka gineno, kwenagi kicweyo iye bur.

Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.

Pita pe onongo opoko me nyutu atir atir ngat ma omot ki ma pe omot, i tito calo pa jo 144,000 i kare me Latter Rain. Lajul weng lube ikom kare me agiki, ci Joel tye ka nyutu “jo omot pa Efraim” ka gicako dwogo i coma, ci gi nongo adwogi ma atir atir ni twero me bedo jo ma onego gubedo kwede me yubu “Loud Cry” pa Laticel adek i twero me Latter Rain kityeko kwanyo woko pi kare weng. Jo 144,000 gimedo ki “sealed” i kare me Latter Rain, ki 9/11 paka i “Sunday law.” Gin jo ma wot tere “Lamb” ka keken ma o wot.

Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.

Petro i Pentekote omoko calo jo ma tye kicep ngec me kuc me agiki, ma oketo piny i Kitap pa Yoweli. Yahudac, ma kiomiyo gi tic me yaro Pentekote i kare gi weng, Petro ocoko gi ngec ni Pentekote ma Pentekote weng oyaro anyim boti tye kombedi dong kityeko piny. Yahudac, calo jo pa Efraim ma gimato waini pa Babilon tutwal, giyaro ni Petro ki jo apar acel tye gumato, kun gityeko cep ngec me kuc me agiki i kite me Kitap pa Yoweli. Ka jo pa Efraim ma gumato “gicungu” i cabit abicel me chap acel pa Yoweli, gicako bedo i tem me kuc me agiki, ma i iye gi yubo rek aryo. I tem man rek acel ngeyo ngec me kuc me agiki, ento rek mukene pe ngeyo.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Pe wa myero wabed ka keno kot me agiki. Obino ikom jo weng ma bi ngeyo ki bi yaro luny ki kot me ngwono ma koto ikom wa. Ka wa cobo okok me ler, ka wa paro ki yaro ngwono ma atir pa Lubanga, ma omaro ni wa geno iye, eka loc weng ma Lubanga ocwalo bitim atir. ‘Paka calo lobo cako yemo ne, ki calo pota me yic miyo gin ma gipoto iye yemo; kede bene Lubanga Rwot bimiyo bedo atir ki pak yemo i wang oganda weng.’ Aisaia 61:11. Lobo weng obipongo ki kiti pa Lubanga. The Seventh-day Adventist Bible Commentary, volumu 7, 984.

To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.

"Genyo" nyutu "dwogo ngec ma con," pien lok pa lacer me agiki gigenyo kwede gin matime con ma maleng, ma ginyaro calo gin matime pa lacer me agiki. Gin matime pa Pita i Pentekoste kiketo iye i kit pa gin matime ma Joel oketo anyim. Kit ma Joel oketo, ka ki rwate ki opongo ma otime i Pita, omiyo janeno aryo i gin matime pa Goyo Dwon me Otum me 1844. Janeno adek (kede mukene) myero gigenyo macalo pire me yaro pa gin matime, kit, ki lok pa lacer me agiki.

When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.

Ka Kristo onyamo bot latic pa En inyim ceng ma odonyo malo dok odwogo, obedo calo “dic me pi manok” mapwod pe yuto madit i Pentekoste. I cako ki i agiki nonyutu me yuto pa Lacoo Maleng. Dic me pi manok ma Kristo ogolo bot latic pa En, en aye Alfa pa kare me Pentekoste, ma otumu ki Omega ki yuto pa lok ma oa bot latic bot piny weng. Alfa onwong ni ki meyo me rwate me acel me barley, ci otumu ki meyo me rwate me acel me wheat. Cako pa kebe me agiki onwong ni ki golo piny ot madit me New York City i 9/11. Man nyutu cako pa gin matime ma kelo i cik me Sande. 9/11 tye calo meyo me rwate me acel me barley, ki cik me Sande tye calo meyo me rwate me acel me wheat.

The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.

Jo me kongo pa Ephraim giywake i ada ni piny pa-gi bityeko kwanyo woko bot-gi, ka bityeko mii bot jo ma ginobi cwalo mwon ma rwate. Joel yaro pe woro cik pa jo me kongo kun poyo ni "meat" ki "drink" "offerings" kityeko oketh woko ki i ot pa Lubanga, ki ni "waini manyen" bende kityeko oketh woko ki i tyen-gi. I leb Dheburu "waini manyen" en pi ma manyen ma pe ki roto; ento "waini" ma jo me kongo ginywo i rek abic en pi ma ki roto. Waini tye i kit aryo, ma giyiko calo tito; i kit me Joel, tito en kwena me koth ma lacen. Jo me kongo pa Ephraim gityeko nywo pi ma ki roto, ki gi "oketh woko" ki i pi "manyen" ma pe ki roto. Kit aryo me waini nyutu kwena aryo me koth ma lacen, ki jo me kongo "kityeko oketh" woko ki i kwena maleng. Leb Dheburu ma kigenyo calo "oketh woko" tye i kom tic pa kwer ma con, me goro lee ka wot i tung ki tung-gi. Bedo "oketh woko" nyutu ni kigeko dano calo jo kwer pa Lubanga.

The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.

Buk pa Joel tye ka nyutu dano pa Lubanga i kare pa agiki, kicako ki Millerite, ma yabo buk pa Daniel i 1798 omiyo gubedo gi; ci dong otum ki jo 144,000, ma yabo buk pa Daniel i 1989 omiyo gubedo gi. I cako, cwolo piny pa Tipu Maleng onongo nyutu ki kare ma ocako ki Camp Meeting pa Exeter, ci otum i kwer cwiny me October 22, 1844. Histori meno otum nyig me lok pa nyako maleng apar me Matayo 25, ma ceto odoco ki atera keken i histori pa jo 144,000.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Lok me tam me nyako apar, ma i Matayo 25, bene nyutu gin ma otime ki jo Adventist. The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

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

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

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Gin mane "tye ka nongo peko me cwinya me cweyo" "piny ma obedo i richo?" Joel dwoko penyo ni:

> And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.

> Bino itime ni, ngat mo keken ma obikwaco nying Rwot, obin konyo woko; pien i Got Sayon ki i Yerusalem obedo kony pa woko, macalo ma Rwot owaco, ki i gin ma odong ma Rwot obikwaco. Joel 2:32.

We will continue these things in the following article.

Wabidok mede ki gin magi i nyig coc ma bino anyim.

> “Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.

> I cawa me agiki i ceng me yubu ki tho, jopwonya aryo tye i yo bot Emmaus, gweng matidi ma tye i mail 8 ki Jerusalem. Jopwonya man pe gityeko bedo i kabedo madit i tic pa Kristo, ento gin joma gene pire tek bot En. Gi bino i ot madit me gwoko Pasika, ci gi balo piny tutwal ki gin ma otime cokcok. Gi winyo ngec me otyen ikom kwanyo ring pa Kristo ki i kabur, kun bene ngec pa dake ma gityeko neno malaika ci gityeko kube ki Yesu. Kombedi gi tye ka dwogo i paco gi me paro ki lamo. Ka cwinygi oduku peko, gi mede goyo yo ikare me irot, goyo lok ikom gin ma gineno i tem ki gomo i musalaba. Pe kare mo keken cwinygi opoto piny calo man. Pe ki kica ki pe ki geno, gi tye goyo yo i rwom me musalaba.

> “They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.

> Pe gichopo kure i wotgi, ka dano mape ngene odonyo ki gi i yore; ento pore ma opongo cwingi tutwal otyeko loro wii gi, ki pe gineno iye maber. Gimedo lokgi, giyabo paro me cwingi. Gitye ka paro-paro ikom ngec ma Kristo omiyo gi, ma nen calo pe ginengeyo maber. Ka gingo lok ikom gin ma otime, Yesu omito tutwal me conyo gi. Oneno poregi; ongeyo tam ma gubalo kwede, ma okeco wii gi, ma oketo i wii gi penyo ni, “Dano man, ma omee kene me giyek iye tutwal, romo bedo Kristo?” Poregi pe onongo romo ngolo, ci giyaro. Yesu ongeyo ni cwingi okeng’ kwede i hera, ki omito me kobo wangegi, kede me opongo gi mor ki kuc. Ento pol kare myero omiyi ngec ma pe gibilok woko ki ngeyo ne mo peke.

> “‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’

> En owaco botgi ni, 'Lok mane ma wunu tye ka waco acel ki acel, ka wunu tye ka woto, kede cwinya opuk?' En acel i gi, ma nyingne obedo Cleopas, odwogo owaco bot En ni, 'In keken itye layeny i Jerusalem, ka pe in ingeyo gin ma otime kun i kare man?' Gi owacone pi ceko cwinygi i kom Laditgi, 'ma onongo obedo laneno ma tek i tic ki i lok i anyim Lubanga ki piny ducu;' ento, 'Lami Nyasaye madit ki rwodi wa,' gi waco ni, 'gicwalo ne pi giporo ni obetho, ki gi ocwiye i wi yat.' Ki cwinya ma oremo i kekeny, ki ladwogi ma tye ka roro, gi medo waco ni, 'Onongo wa geno ni En omyero orwoko Israel; kede ikom gin man weng, kombedi obedo nino adek kun gin man otimore.'

> “Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.

> Obedo goba ni lami pe gipoo lok pa Kristo, ki pe ginengeyo ni en okwaco con pi gin ma otimore! Pe ginengeyo ni dul me agiki pa nyutu pa en bito bi tim atir macalo dul me acaki, ni i nino adek en obiro dok cako kwo. Man en dul ma onego gipoo. Lamo ki ladito gipoo man. I nino ma ocito ikom nino me timo kete, lamo madit ki jo Farisi giceto kacel i bot Pilato, ginywaco ni, ‘Ladit, wan wa poo ni ngat mabalo en owaco, ka pud onongo tye kwo, ni: Piny nino adek abiro dok cako kwo.’ Matayo 27:62, 63. Ento lami pe gipoo lok magi.

> “‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.

> En owaco botgi ni, “Un luny, ki un ma cwinya macok me yie i gin weng ma lanen owaco: Pe ma myero Kristo obenyo peko i gik man, kede odonyo i kido pa en?” Lutur pa Yesu gibedo ka penyo i wicgi ni ngat mene obedo ngat-wel man, me odonyo i cwinya gi tutwal, kede me owaco ki cwiny matek, ki yot-yot, ki paro peko pa gi, kede ki geno maber. Kacel ki kare ma cweyo pa Kristo otime, kombedi keken gi ocako nongo geno. I kare mapol gi neno ma matek i ngat ma gidonyo kwede, kede gi paro ni wec pa en obedo keken wec ma Kristo bino waco. Gipong ki lamal, cwinya gi ocako lumu ki geno ma ki yegi.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.

> Cak ki Mose, Alfa matwal pa gin ma otime i Biblia, Krisito oyube jami weng ma tye ikom ere kene i Kitap me Lok pa Nyasaye. Ka onongo en acaki oyubo kene botgi, cwinygi onongo obed ocobo. I opong pa yomgi, onongo pe gubino gikwanyo ngo mukene. Ento onongo myero gi engeyo adwogi ma ranyisi ki lok me poropheti pa Kwena Macon omiyo bot Ene; i kom gin meno, geno gi myero otuk. Krisito pe otimo tim-mabeco mo keken me yaro cwinygi, ento tic ma acaki pa en obedo oyube Kitap me Lok pa Nyasaye. Gi onongo gineno tho ne calo goyo woko tumaini gi weng. Kombedi orwate ki jonabi ni mano obedo adwogi madwong tutwal pi geno gi.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Ka opwonyo lami magi, Yesu onyiso pire tek pa Old Testament, pien en nyiso tic mame. Jogi mapol ma waco ni gin Kristiani kombedi giweyo Old Testament, waco ni dong pe tye ki tic mo. Ento mano pe en pwonye pa Kiristo. En omaro ne tutwal, ki i kare acel owaco ni, 'Ka pe gwinyo Mose ki lunabi, bende pe gibiyie, kata ka ngat acel ma otho ochier.' Luka 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.

> En aye dwon pa Kirisito ma nyutu kede kwaro madito ki lanen, ki cawa pa Adam nyo i agiki me kare. Lakony nyutu maleng’ i Kigamo ma con calo i Kigamo manyen. Pac ma aa ki kare me lanen ma con aye makelo piny kwo pa Kirisito ki pwonyo me Kigamo manyen ki maleng’ ki ber bedo. Tim me caka pa Kirisito obedo lakit ni en obedo Lubanga; ento lakit ma dwong loyo me nyutu ni en Lakony pa piny weng nonge ka ki keto i kore lok me poro pa Kigamo ma con kwede gin ma otime i Kigamo manyen.

> “Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.

> Kun moko wii ki lagony, Kristo omiyo lami pa En ngec ma atir ikom gin ma onongo obedo i kit dano. Geno gi ikom Mesiya ma onongo bino yabo kom rwot pa En ki twero pa rwot, kit ma rwatte ki mita pa dano, omegi. Man bino gengo ngec ma atir ikom golo piny pa En ki aa ki i wi madit dwoko i poto ma piny loyo weng ma romo bedo. Kristo onwongo mito ni tam pa lami pa En obed maleng ki atir i butu weng. Gi myero ngeyo, kun twere tye, ikom kacupa me peko ma kigabo bot En. En nyutu gi ni lweny ma rongo matek, ma pe gicoyo wii kombedi, obedo tyeko lagam ma oketo mapwod pe ki keto pot pa piny. Kristo myero otho, macalo ngat mo keken ma ogoyo cik myero otho ka mede i richo. Gin weng onongo myero otimore kamano; ento pe myero otieke ki balo, ento ki loyo ma lamal, ma pe giko. Yesu owaco botgi ni myero gubi tim tic weng me waro piny ki richo. Jo ma lubo En myero bedo calo en onongo obedo, ki timo tic calo en onongo otimo, ki dwaro madit ki timo ma pe weko.

> “Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.

> Kamano, Kiristo owaco bot ludiro me iye, oyabo cwinygi pi gubed twero me ngeyo Coc Maleng. Ludiro ne gogo kom, ento wac pe otyek. Lok me ngima ki me pwodhit ocweyo ki i lap pa Lakony. Ento wanggi pud kigenge. Ka onongo owaco botgi lok me balo Jerusalem, gin oneno paco ma kityeko kiyiko me balo ka gikwayo. Ento pe tutwal gi gineno ngat ma ocakke ka wot kwede en ngaa. Pe gi paro ni gin ma gikwako kwede i wacgi obedo ka wot i cingi; pien Kiristo orwate ikom iye calo ngat mukene. Gin gicweyo ni en obedo acel ki jomoko ma ne tye i mer me yom madit, ma dong tye odoko gangne. Owoto kawil calo gi i kidi ma piwe, ci kare ki kare ocung ki gi pi kuc manok. Kamano gi wot i yo ma lela, ka En ma obino cwako kabedone i tung acam pa Nyasaye, ki ma twero waco ni, “Teko weng kigiya pa an i polo ki i piny,” owoto i cingi. Matayo 28:18.

> “During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’

> I kare me ceto, ceng otyeko kato, ci pud pe jo ma tye ka ceto gityeko nongo kabedo me loro, jotic ma i pur gityeko weko ticgi. Ka ludito onongo ka pud donyo i otgi, lano ma pe gi ngeyo onen calo obin mede ceto. Ento cwiny pa ludito ocel botene. Ruwagi onwang me winyo mukene ki botene. “Bed ki wa,” gi waco. Pe onen calo ocamo yaro, ento gipedo kwede tek, gikwoyo matek waco ni, “Piny dong obino ikare me nino, ci ceng dong otyeko piny.” Khristo oyie ki kwayo man, “odonyo me bedo kwede gi.”

> “Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.

> Ka lakwo pa Yesu pe giguro woko ne me obed ki gi, pe gineyo ni ngat ma gitye wot kwede i yoo en Rwot ma ocako kwo ki i tho. Kristo pe oguro woko dano mo keken me bedo kwede. En oworo jo ma mito en. Ki i ducu, obi dho i ot ma piny atir, kede obi cobo cwiny ma piny atir. Ento ka jo pe paro tutwal ikom ngat ma bino ki i polo, onyo gikwayo ne me obed ki gi, en odog anyim. Macalo mano, jo mapol girwenyo madit. Pe gineyo Kristo, calo keken ma lakwo ne pe gineyo ka obedo wot kwede gi i yoo.

> “The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!

> Iŋic me makati ma yot ocweyo yot yot. Kimedo i nyim lami, ma oting’o kabedo i tung meza. Kany eni, ocwiye lwete anyim me ogwedhi kio. Jo yigi gudwogo woko ki lacam. Latigi ochwado lwete pire kene, macalo kit ma Lapwonygi nongo timo. Gineno dok, ka nen, gineno i lwete pa En riyo pa misumari. Dogi aryo gi waco kacel, “En Rwot Yesu! Ocier woko ki i tho!”

> “They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’

> Gicobo me gicono piny i tung cing pa En ki gupake; ento En ocuke ki wanggi. Ginene kabedo ma onongo ki bedo pa Acel ma ringe onongo obedo piny i kabar cokki coni, ci giwaco botgi keken, ‘Pe onongo cwinya wa ocweyo mac iye wa, ka En onongo owaco kwed wa i yo, ka En onongo oyabo wa Cik pa Nyasaye?’

> “But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.

> Ento ki lok maber ma dit me cwalo, pe gi twero bedo ka waco. Gorogi ki lacamgi okato woko. Giweyo kumgi pe gitemo, gibedo opong ki yom, kombedi gidok ocako wot i yore acel ma gicenyo kwede, ki rac me waco lok magi bot latic pa Yesu i buru. I kabedo mogo yore pe obedo ki kuc, ento giceto malo i got ma matek, ki giyuto i cal ma oywolo. Pe gi neno, pe gi ngeyo ni gi tye ki gwok pa En ma owoto yore kwede gi. Ki latong me wot i cinggi, gimedo wot anyim, gidwaro wot ki wir maloyo ma cwinya gi weko. Gibalo yoregi, ento gidok nono yore. Cawa mogo gi woto ki wir, cawa mogo giyuto, gimedo wot anyim, En ma woto kwede gi ma pe gineno tye cok i butgi pi yore weng.

> “The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.

> Cawa obur, ento Ceng me Rwom tye ka nwang i botgi. Cwinya gi coyo ki mor. Gin nen calo obedo i lobo manyen. Kristo obedo Lakony ma tye ngima. Pe dong gi royo i kom En calo ngat ma otho. Kristo oloyo tho—gi tye ka dwoko leb man dok ka dok. Man obedo kwena ma gi tye ka kelo bot jo ma tye i keca. Myero gi waci botgi lok ma ber loyo tutwal me yo me ceto bot Emmaus. Myero gi waci ngat mane o kube kwede gi i yo. Gi kelo kwena ma madit loyo weng ma dong keken otyeko miyo i bot lobo, kwena maber ma i iye gen pa dul pa dano pi kare man ki pi kare ma pe ogik gicung iye. The Desire of Ages, 795-801.

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