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

Kitap pa Joel ki Kanisa Seventh-day Adventist pa Laodikia - Namba apar angwen

Number Fourteen

Namba Apar Angwen

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Gin matime pa "tic pa Lubanga ma lamal" bene kiyaro ki lapeny me nabi me "obedo adii?" Gin matime ma kiyaro ki gin aryo-gi, kacel ki cal mukene mapol, kiyaro cawa me yiko pa jo 144,000. I cawa meno tye dwoko lok ikom lok pa koth me agiki ma atir, kacel ki lok mapol pa koth me agiki ma pe atir. Tye lok pa koth me agiki ma atir acel kende. Yore me lok pa gin matime maleng ma iye Lubanga timo tic ne ma lamal kiketo iye i yore me buk pa Joel, ma iye "waini manyen" kiyako woko ki i bot dul acel, kare kiyayo piny bot dul mukene.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

I buk me Joel, tye ki canyo manok manok ma mito ki nyutu. I acaki me lok “parable” nyutu ni “keto irum”, kede iye keken tye canyo me dul aryo. Con, watyeko cwako canyo acel acel i buk me Joel, ka wanyutu ni lacar me lwak ma giketo i wi gi jome me mwenge ma rwat Jerusalem ki cayo kwede gi ma giketo lacar me dicwin. Pe wanywako kombedi ni cal me yom cwiny obedo i tung macego ki bedo me kwec, ento en aye gin ma gicayo kwede; obedo kamano, ci wa mito wanyutu ne. Lok me Alpha ki Omega bene tye i buk me Joel, ci cik ma nyutu ni gin me acaki giyaro agiki bene kiconone atir i wac aryo pa Peter i buk me Tic pa Apostol.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Tic pa Joo Yesu chapta aryo otime i Pentekote i cawa adek (9 AM), ki chapta adek obedo i cawa abongwen (3 PM), cawa me rwom me oturo. I chapta aryo, lok ma Pita oyaro obedo i wii-ot pa dano mo keken, ento i chapta adek, pako ne ocwalo i Templu. Gin ogwoko kacel ki lwongo pa dwogo cwinya i yore aryo. Lok en acel keken, ento kabedo aryo me piny ginyutu lamal me dogo aryo i lok pa Pentekote, ma kigaboyo i bolo me Templu ki i Templu. I Nyutu ma Yohana oneno chapta apar acel, kigiwaco Yohana ni: pim Templu, ento weke bolo ne, pien kigi miyo ne bot jo ma pe gin Yudaya.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Kimii an okang ma calo tung; malaika ocung ka owaco ni, “Cung, kadong irup Hekalu pa Lubanga, ki alta, ki jo ma lamo iye. Ento wang ot ma tye woko ki Hekalu, weke i woko; pe irup; pien wang ot en kimiyo jo ma pe Yahudi; ki gweng ma maleng gibicobo iye ki cingegi pi dwe 42.” Nyutu pa Yohana 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

En aye ni, dwoko woko pa kica aryo, kacel ki gonyo pa kabedo me kica aryo, tye nyuto ni tye jo aryo me winyo pi kec me agiki i buk pa Joel. Acel gin jo ma pe obedo Yahudi, ma tye i woko pa hekalu; en mukene gin Yahudi ma tye i hekalu. I gamo pa jo tye ngima gicako ki ot pa Lubanga, ki 9/11 nyaka ‘cik pa Sunday’ hekalu aye tye i gamo, kede ki ‘cik pa Sunday’ nyaka giko pa kare me temo pa dano jo ma pe obedo Yahudi aye tye i gamo. Gamo meno otime i kare me kec me agiki, ma Petero onyuto ni kityeko keto anyim i buk pa Joel. Yaro ma paco me woko pa hekalu (jo ma pe obedo Yahudi) kede hekalu (kanisa pa Lubanga) i gonyo ma kinyutu i Tic pa lutic odiyo aryo ki adek, en aye bene pong marac ma i Joel ikom kec me acaki kede kec me agiki. Kec me acaki obino i 9/11, kede kicweyo piny i kare ma hekalu pa Lubanga tye i gamo. Ka tic meno ogiko, ento kec me agiki kicweyo piny i jo ma pe obedo Yahudi i paco me woko pa hekalu.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Dong beduru ki kweg, nyithindo pa Ziyon, ci kweguru i Rwot Lubanga wunu: pien En omii wunu koth me acaki i ter maber, ci En bimiyo wunu koth—koth me acaki ki koth me agiki—i dwe me acel. Joel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Kombedi, pe obedo dwon pa an me nyutu ribo me poropheti matye ikom mor ki kwer; ento lok man miyo ngec bot jo pa Lubanga ni “bed i mor” pien lok pa kot ma agiki. Lok pa kot ma agiki cweyo mor me poropheti i jo pa Lubanga. Kacel ki man, lok pa kot ma acel, ma mede ki kot ma agiki, obedo cal me kidi me poto ma kityeko golo ne i tere ki kimaro maloyo. Cal me kidi me kor, ma i agiki doko kidi me wiye, en aye gin ma kimaro maloyo i wange pa Lubanga kacel ki jo ne.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Kidi ma lamal nyutu calo Alfa ki Omega pa lok me lanen. Cik me Alfa ki Omega i kit me tic pa lok me lanen kityeko cwanyo ne dok dok i Lok pa En ki “Alfa ki Omega,” kede En aye Lok. Pien kamano, gin ma ki nyutu ikom cik man ki nyutu bot wa ki nyithin wa pi kare weng. Higni 1863 obedo kidi me tyeko pa lok me lanen me Bibil, kede en kidi me tyeko pa kare pa Malaika Adek ki 1844 nyo 1863. 1844 obedo kidi me tung, 1863 kidi me tyeko pa kare pa lanen man. Ki 1844 nyo 1863 obedo kare me lanen ma ki keto maber, calo te ma ki keto maber ki 538 nyo 1798. Adwogi ni dano weng pe ngeyo gin mo ma Lubanga otyeko keto, pe timo gin en obed ma pe kiketo!

We ended the previous article with the following passage.

Watyeko lok me coc ma con ki lok ma eni.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> Kimiyo an ngec ni kore pa en ki jo pa Lubanga romo kwede, i gin moko, kore pa Musa ki Isiraeli. I kare ma pe obedo maber, ne tye jo ma gikaro ikom Musa, kede dong tye jo ma gikaro ikom en. Testimonies, dul 3, peji 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

I mwaka 1863, James White obedo "i gin mogo" calo "Moses bot Israel."

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Kare me 1844 dok i 1863 onongo obedo ki yaro maromo ki kare me golo woko i Red Sea dok i Kadesh me acel. Kadesh me acel obedo Alfa, ki Kadesh me aryo obedo Omega, ma miyo kare aryo me mwaka 40 ma kelo i Kadesh; dong wenggi otyeko i goyo cikke.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Jwii me Porofesi oketo rwate woco i Yie madit ma Red Sea ki cwiny‑piny madit me 1844. Bibul bende oketo rwate woco i Yie madit ma Red Sea ki Musalaba, kede Sista White omiyo atir ni cwiny‑piny pa jo lubo Yesu i but Musalaba obedo por me cwiny‑piny madit me 1844. Kia pa Rwot ne obedo ni ki donyo direk i Piny me Kica, kede gin ma nyutu wang‑donyo i Piny me Kica ne en Jeriko, kany ka i week ma aryo pa Desemba, 2025, jo arkeolojist otyeko yiko Jeriko me con—kun gineno ki cwiny‑piny ni ogweng ma giloro kany gicile weng i buta woko, pe i ciki, calo kare weng i kare me cwinyo purogwe. I lweny me con, ogweng kigoyo piny kicwanyo gi iye i ciki. Ento pe kamano pi Jeriko.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Jo onongo gimiyo tere ka lami gilili ki abuk; en onongo obedo ni, ka jo owinyo dwon abuk, jo dok gimiyo tere madwong, rup me gemo opoto piny matwal, omiyo jo giyalo i gemo, ngat acel acel i anyim pa iye, ki gimako gemo. Yoswa 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Jo arkeoloji bene ginyutu acan matye ki kume, miyo gi ngeyo ni ka olwal obor pe onwongo obedo lweny me cwako kabedo ma opongo kare. En bene omiyo lagam i lapeny i tung pa dul jo arkeoloji, pi pingo wac me Bibul ikom oboro pa Jeriko tito ni gin woto ‘i malo’ i Jeriko kun i got onyo rampa; ma kombedi gibedo ngeyo ni got onyo rampa man onwongo oyube ka olwal obor i woko.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Geng me acaki ma ogo ngec me donyo i Piny ma Lubanga owaco obedo Jeriko, boma ma tye ki teko ki dwong me jami. Jeriko obedo 1863, ki Jeriko obedo lok me porofesi pa Bibil, pe keken calo cal me yaro kare pa cik pa Sannde, ento bende kacel ki dii ne ki cungo ne. Jeriko bende onongo tye ki kwer me porofesi ma oketo iye. Yosua oketo kwer i ngat ma bi yubu Jeriko odoco, kede iye oyaro ni ngat ma bi yubu Jeriko odoco bi rweno nyithone ma matidi loyo ki ma madit loyo ikare me yubu boma meno ma oketo kwer iye. Nyitho acel myero otho i kare me keto bar, ki mukene myero otho i kare me cweyo bur. Porofesi meno ogik awiny, ki coc pa ogikone tye i Bibil, me timo ni Jeriko obedo lacar me Bibil ma kiketo kare.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

I iye pa giko me kit pa Jeriko, kede i ruk me porofeti pa ne, ki i piro me kit pa porofeti meno, wan oneno witinesi adek ma waco ikom Jeriko i mwaka 1863. Waco pa witinesi meno adek weng myero ki keto ikom mwaka 1863. Witinesi adek meno bedo kacel calo ka Mose adek bedo me porofeti i agiki pa kare me mwaka 40 pa keken. Kare acel ikin kare me mwaka 40 magi rwate maber ki kit pa gin matime pa Millerite, nyutu maber ni cal adek weng me Mose i agiki pa kare me mwaka 40 pa keken rwate ki kit pa mwaka 1863, ma en kit pa Malaika me adek.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Ariyo pa joratiro adek me higa 40 pa Moses gutyeko i Kadesh; tyeko ma adek me higa 40 ne obedo Aora Yordan, kede tyeko me aryo ne obedo Red Sea. Tyeko me acel me higa 40 ne obedo ka Moses omuro woko ki Misiri. Gin adek weng gitero lok me mwuro woko ki Misiri me tyeko lok me poro pa Abraham me higa 430 pi but i Misiri.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Oture adek me higa piero angwen-piero angwen i kwo pa Mose, ma agiki gi (wic me agiki) nyutu kit me lonyo woko ki i Misri, otyeko orumu lok pa lanen pa Abraham pa kigweyo i nywongo pa Jo‑Misri kede lonyo woko ki bot nywongo pa Jo‑Misri. Macalo jalonyo ma gilonene i lagam ma Lubanga ocako ki Abraham, Mose keken ocako ki lonyo woko ki i pi, calo kit ma nyingone tito. Piny ka, Mose omiyo jo Lubanga okalo iye pi pa Nam me Red Sea, kacel dok odugo gi i wii te me lonyo, ma ki nyutu kwede pi Jorodani. Alfa pa kwo pa Mose ne obedo lonyo woko ki i pi pa Naile, ki Omega ne obedo lonyo ma ki nyutu kwede pi Jorodani. Alfa pa kwo pa Mose onyutu ki tye ceke ma nyingone tito; kede welone, ka gin welo pa Lubanga, ngeno ni otinono kityeko kite cido kwo, calo ma en bene i cito higa piero angwen malubo ka otyeko oketho jo‑Misri acel. Ka welo pa Lubanga ma ngeno ni nywalgi mito lonyo woko ki i cido kwo, gicweyo kwot pi ne, ma owuoko ki piny pa Jo‑Hebru odonyo i piny pa Jo‑Misri, macalo ka Mose, i agiki pa higa piero angwen, oweko piny pa Jo‑Misri odwogo i piny pa Jo‑Hebru.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Moses ocoyo lok pa Noa i ogolo ne ki i pi. Lwongo ma me acaki tutwal pa Moses calo "ngat ma ogolo" me poropheti me kica pa Abraham me higa 430, obedo coyo pa gin ma otime ka Lubanga ocako kica ki dano; ki mano, oko kacel poropheti me kica pa Abraham me dano ma kiyero gi lagam me kica ma pi dano weng. Man nyutu baptiiso i cweyo lacitino Moses bot nyako pa Farawo, pien tho kityeko yaro ne ki tic pa min ki lacoo ne, ikabego ki nyutu ne ki adiga ma i wi pi, ki dwogo ki i tho obedo nyako pa Farawo.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Bedo pa Musa ocake ki nyutu pa baptiismo pa boti pa Nuhu. Man nyutu ni, ki kacake, namba "8" ocobo rwate ki Musa; pien rwom pa conye ne ocake ki "8" i conye pa Nuhu, kede tic pa en obedo me ceto kik me tahiri i nino ma "aboro". En kitemone, ci opoto keken i kiko eni. Bedo pa Musa ocake ki baptiismo, ci ka cawa 40 otyeko oko, obedo tho (pa jo Misri) ma nyutu kare ma Musa pa Misri otho, ci en keken obedo yaro pa Abraamu. Cako ki agiki pa kare me 40 ma acel pa Musa kigonyo gi ki baptiismo. Ma acaki nyutu loko ki Heberu dok bot jo Misri, ci ma agiki nyutu loko ki jo Misri dok bot Heberu. Ki cawa 40 anyim man, Musa omiyo jo Lubanga ocobo yie i Red Sea, i yore bot baptiismo i Yordan, ma pe onwongo orweno.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Jo pa Lubanga, i tung pa Yosua, gidonyo i lobo ma Lubanga ogamo ni obimino gi, pe ki Mose; pien en otho mapwod-pe kare pa baptiiso pa Tii Yordan obino. Mose owaco, kede Petro ocoyo dok ni Rwot Lubanga ma in obi yaro lanabi macalo Mose. Lanabi ma Mose obedo rupa me cwalo iye, en obedo Kirisito, kede en ocako tic ne keken i kabedo ma Mose oweyo woko. Ocako tic ne i baptiiso ne, kede baptiiso ne con obedo kabedo keken ma Yosua obaptiisi Israel me con ka gicato Tii Yordan gidonyo i lobo ma Lubanga ogamo ni obimino gi. Injili giyero wa ni Yohana obedo obaptiisi i Bethabara, ma en kabedo me cato, kede nyinge nyutu “kabedo me kwanyo cato.”

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Nam ma rweny obedo cing me dwoko wii pa Misri, ma nyutu ruc me lanabi pa Mose i rek man calo adieri. Kwer Niilo cito bot Nam ma rweny (kare mukene ki kwaco nyingne ni 'kwer') ci dong cito i Yordan. Mose, lok me nyingne 'ogolo ki i pii', ocako ci otum ruc ne i pii me kwanyo woko, ki pii magi acel acel nyutu dul aryo pa jolamo.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Omwaka 40 ma acel i kwo pa Moses tye calo lok pa malaika ma acel; omwaka 40 ma aryo obedo malaika ma aryo, ma adek obedo malaika ma adek. Malaika adek man tye ki kit me porofeti pa gi keken, macalo ni lok adek weng kicoyo i lok ma acel. Wan kityeko nyuto jami man i wang dano pi omwaka mapol i kube ki kit adek me acaki me buk pa Daniel.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

I pot buk acel, Danyel oluoro Lubanga, on pe oyie me chamo chiemo pa Babulon; ki Lubanga bende omiye duŋ i tem ma me aryo, tem me chiemo ki kit ma nen i wang, ma omiyo o aa i bura ki i tem ma me adek ma Nebukadneza keken otimo. Pot buk acel pa Danyel obedo malaika mukwongo i Revelation apar angwen ma owaco ni, “luoro Lubanga,” “miyone duŋ,” calo ma Danyel otimo i tem ma me aryo me chiemo ki kit ma nen i wang; pien “sa me bura” pa Nebukadneza obino.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Higa apar angwen me acaki i ngima pa Moses ocake pien min pa Moses ki lacoo pa Moses gi lworo Lubanga. Ka nyako pa Firao oneno sanduku i pii, Moses dong otyeko tem me aryo, ma obedo tem me neno ki wang. Ci nyako pa Firao ogamo ni pe myero o tho. Kica bende obino i agiki me higa apar angwen me acaki; ka okwero ja Misri ma otho, onego orwate woko ki Misri.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

I i mwaka 40 ma aryo, lacar ma aryo i Revelation 14, ma onongo waco ni Babylon opoto woko, onwongo obedo i cal pa poto pa Egypt. I poto eno, i agiki me mwaka 40, teko pa Lubanga onyute madwong tutwal, calo ma onwongo obedo i agiki me lok pa lacar ma aryo i kare me Midnight Cry me 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Mwaka 40 me adek cako ki waco kec me tho i lwak weng tutwal, ci otum kwede kec me tho i ladit pa lwak eno.

Sister White identifies that our work is to combine the three angels’ messages.

Sista White nyutu ni tic wa en me medo kacel lok pa malaika adek.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> Lubanga tye ka bino keto kor bot piny pi bal ne. En tye ka bino keto kor bot dul pa dini pi kweyo can ki lok ma atir ma ki miyo gi. Ngec madwong, ma kicoko kacel ngec pa malaika me acel, me aryo, ki me adek, onego miyo ne bot piny. Man onego obed piko me tici wa. The Seventh-day Adventist Bible Commentary, volyum 7, pot karatac 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Kare me mwaka 40 ma acel pa Mose rwate ki malak ma acel me Revelation 14, ci kare me mwaka 40 ma ariyo obedo malak ma ariyo, ki kare me mwaka 40 ma adek obedo malak ma adek. ‘Ngec madit’ pa wa en me cobo ‘ngec pa malak ma acel, pa malak ma ariyo, ki pa malak ma adek’, ma keto kite adek weng pa Mose i 1863, ci ka con tye Mose adek i cik me ceng me Acaica.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 dok 1863 tye ki witinesi aryo pa higa 40 aryo ma okelo i Kadesh. Inspiration tero waci ni me adek pe romo bedo ka pe tye me acel ki me aryo; ka meno, higa 40 ma acel i kwo pa Mose myero bene bedo cal me 1844 dok 1863. I 1863, Mose ogengo kwo pa ja Ijipt, ki atir, en ogolo Kidi ki lathi me twero pa en, ki bene i kare ma en openyo me neno kido pa Lubanga i kit me bito cik pa Golden Calf. I 1863 ki i cik me Sunday tye Mose adek, ki gin weng tye i higa 40.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Kare adek pa Mose, keken tye ki gwoko kwo ma ki pi; Mose i apungu rwate ki Mose ma okato i Red Sea, ma rwate ki Mose i Yordan kare aryo: Niile, Red Sea, ki i Yordan kare aryo. I kare adek keken, tye pi me gwoko kwo, pien gin weng rwate ki kare ma pi me gwoko kwo tye ka cwalo woko i kare me kudhi me agiki.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

I agiki me kare me higa 40 ma adek, Moses okoyo kidi ki lati ne. I agiki me kare me higa 40 ma aryo, lati ne oywayo Red Sea. I agiki me kare me higa 40 ma acel, oyabo woko lati me twero pa Ijipita, oyero bedo i peko ki jo ne.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

I agiki me kare me acel, ngat pa Misiri o tho, ki i agiki me kare me aryo, lwak me lweny, nyithindo me acaki, ki joma tye ki twero pa Misiri, gi otho. I agiki me kare me adek, jo Israel, Aron ki Mose, gi otho weng. Magi gin lok pa con adek ma rwate kacel, ma 'rek i kom rek', keken nyuto 1844 dok i 1863—lok pa con pa malaika me adek—ma bene nyuto 9/11 dok i cik me Sande, ki kare me Pentekote ka pi me konyo woko kigi rugo woko.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Mose tye iye yubu cing aryo ma otime i Kadesh, ki yubu cing aryo pa Kadesh gibedo kidi me tung i karegi keken. Gin aryo nyutu 1863, ma bene obedo kidi me tung me kare pa malak adek, ma ocako ki Alpha i 1844 nyaka i kidi me tung me 1863. Ka itamo i ler ma pire tek pa kidi, ma cako calo kidi me piny ki otum calo kidi me tung, dong ngene ni kidi me tung i kare weng obedo madongo me porofeti maloyo. Dii manok i cako pa kare me Pentekote, ma dugo nyaka golo piny weng ma opong i kidi me tung i ceng me Pentekote, nyutu ada man.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

I 9/11, koko ocako, ki obedo agiki i cwalo weng ma opong i cik me Sunday. Adier man nyiso ni richo pa Mose i Kadesh me aryo, ma Omega, obedo madit loyo pe ayweyo ma otime i Kadesh me acel, ma Alpha. Pe ayweyo ma Alpha oketo tho pa jo Isra’el weng, ki pe ayweyo ma Omega oketo tho pa ngat acel (Mose), ento richo pa ngat acel obedo madit loyo richo pa lwak weng. Ngat ma timo richo onego otho, ki i rwom meno pe tye rip i richo pa Mose onyo pa jo Isra’el mukene, ento ki kit porofeti, goyo Kiristo i kare me aryo ma Mose otimo obedo madit loyo, pien en ne kop me agiki pa kare me mwaka 40 meno.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Gam pa Mose i Kadesh me omega me aryo, obedo richo madit loyo gam me nyith Isirayel ma oweyo woko lok pa Josua ki Kaleb. Mose, i yoo me poropheti, obedo i 1863, kama okwo i pat pi gam ne. Mose bene obedo i 1863, kama jo me cing macon okwo i pat pi gamgi, ento Mose pe odonyo iye i gam meno. 1863 rwate ki cik me Sunday; gam pa Aaron me nyathi me wot me dhahabu bene rwate kwede. I kare meno, ma rwate ki Kadesh, 1863, kede cik me Sunday, Mose tye ka kwayo me neno duŋ pa Lubanga.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadesh tye calo 1863, ki Mose tye i Kadesh aryo; ento, ki lutemo aryo me Bibul ma gin weng kidi me wi, wa cwalo adwogi ni kare me apar angwen ma adek, ma pe gut i Kadesh, bende tye calo 1863. Kany, ‘Mose ma pe ocweyo maleng’ tye ka keto Kristo odoco i cane, kun oyweyo Kidi. I 1863, ki i miyo Cik i Sinai, ‘Mose ma kicweyo maleng’ tye ka yenyo kit pa Lubanga. I 1863 Mose tye calo virijini ma lacim, ki bende virijini ma pe lacim.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> Farisi kacel ki lacoo me cato gityo calo rwate pa tyen aryo madit i kin joma bino limo Lubanga. Rwate pa gin me mukwongo aryo gitye i nyithin aryo me mukwongo ma onywolo i piny. Christ's Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

I Kadesh ki i 1863, Mose nyutu "dul aryo madit ma iye jo ma" "woro Lubanga gityeko kobo". Mose obedo cal me jo 144,000, Pita bende kamano.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> Pi kit acel acel ma ki yaro gi Farisi ki lami misolo, tye ngec me kwano i lok me kwo pa Apwostol Pita. I acaki me lub Yesu, Pita paro ni tekone obedo madwong. Macalo Farisi, i pimo pa kene, onwongo ‘pe calo jo mukene.’ Ka Kirisito, i nino mapud kikigolo Kene, oyaro lubone woko, ‘Wun weng gupoto pi an i nino man,’ Pita ki geno i kene owaco, ‘Kadi ka gin weng gupoto, an pe.’ Mariko 14:27, 29. Pita pe ongiyo peko pa kene. Geno ma iye kene omiyo oweko yore. Oparo ni tye ki teko me medo tem; ento i cawa manok keken tem obino, ci kacel ki yeyo ki waco kwer, ojuko Rwotne. Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

I cik pa Sunday, ma obedo 1863, Pita nyutu dul aryo: jo ma gamo cal pa lengo, onyo jo ma gamo laket pa Lubanga. Ka Yesu o loko nying Simon obed Pita, en obedo alama me jo 144,000. Ngec man bene ki nyutu ka kimiyo namba pi kit coc keken i nying Pita kun rwate ki kabedo pa alfabet me English, ci kicopo-gi. Ka wa tiyo kwede yore acel eni ki 1863, wa nongo 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Ki cal adek me Moses, cal aryo ma rwate ki mwaka 1863 gitero ni kare me adek bende myero rwate. Rek aryo me Kadesh ginyutu lok me dako maleng ma ngec gi dako maleng ma pe ngec, kede kare me adek nyutu temo me tiyo ki teko me dano me tyeko tic pa Lubanga. Geno i teko me dano, macalo Moses otime ki ngat Jipita acel, nyutu geno i twero me dano i wi twero ma ki yeco.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Sister White owaco ni latic ne, ‘rwom ne bot jo pa Nyasaye obedo macalo, i but kit mogo, calo rwom Moses bot Israel.’ I 1863, Moses onongo nyutore ki James White. I 1863, James White onongo tye ka goyo kwo pa ngat pa Misri, ka cobo Kristo pi kare aryo, kede ka lamo pi jo ludiro ma okayo kwena me ‘kuc’ ma Joshua ki Caleb ogeto anyim. Moses obedo gin aryo: ‘virgin ma poyo wii’ ka ocobo Kidi pi kare aryo, dok ‘virgin ma loyo wii’ ka olamo pi ludiro pa Israel.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Wa bi tyeko coc man ki pot buk me Numbers apar angwen, ma ka Moses obedo i omwaka 1863, ka kikimiyo oneno rwom pa Lubanga i rekod ma paralelo ma kityeko nyuto kwede dwoko cik me nyare me dii me golod.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

I i lok man, Rwot openyo, ‘abin otimo kit ki jo ma giyubu iye i Isirael pi kare niningo?’; lapeny acel ma Yesaya bende openyo Rwot i gonyo abicel. Mur iwinyo ni Buk me Namba oketo gin man i kare ma Lobo otyeko rwenyo ki Yeg pa Lubanga, macalo ka Malaika bende gimako cing i rec adek pa Yesaya gonyo abicel. 9/11 obedo kidi me tere pa gik ma otime pakati 1844 ci 1863, ento Cik me Sande obedo kidi me wi. Lor me gin i Buk me Namba pe iye mo mukene; ento obedo cal me wer onyo lok me wony pa puu me zabibu; pien Isirael macon kityeko poko woko ikomgi, ka Rwot odonyo i kica kwede Joshua.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Lwak weng oyubo dwon-gi malo, ci gi oro; ci jo gi oro i nino eno. Lutino pa Isirayel weng giliilo ikom Mose ki ikom Aaron; ci lwak weng owaco botgi ni, Ka dong Lubanga obed ni wan otho i piny pa Misri! Onyo ka dong Lubanga obed ni wan otho i cok lobo man! En ango ma Rwot okelo wa i piny man, me wapobo ki tong, me mon wa ki lutino wa obed gin me cobo? Pe onongo obedo maber ni wa dwogo i Misri? Ci gi owaco gi botgi ni, Wakete dano acel me bedo lalobo wa, ci wadwogo i Misri.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Ci Moses ki Aaron giboto i wanggi piny i anyim lwak weng pa nyith Israel. Joshua, nyathi pa Nun, ki Caleb, nyathi pa Jephunneh, ma obedo i iye joma onyunyo piny, giguro lawgi; ci gi waco bot lwak weng pa nyith Israel, ni,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Piny ma wan okalo iye kun oyaro ne, obedo piny maber tutwal. Ka Rwot obwoyo wa, to obiwa i piny man, ci omwa ne; piny ma obolo ki amata ki oywete. Keken, pe obinywanyo ikom Rwot, ki pe obegwok jo me piny; pien gin cam me wa: lagwokgi otyeko weko gi, kede Rwot tye ki wa: pe obegwokgi.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Ento lwak weng owaco ni, goyo gi ki okutu. Duŋ pa Rwot onongo onen i dera me lwak i anyim lutino pa Israel weng. Rwot owaco bot Moses ni, Niningo jo man bitem an? Kacel ka niningo obedo kare mapwod gigeno an, pien alama weng ma anyutu i tunggi?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Abi goyo gi ki kudro, kede abi kwanyo gi ki kite me cato woko, kendo abi gero ki bot in piny madit loyo gi kede ma duŋ loyo gi.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Mose owaco bot Lubanga ni, “Kadong jo Ijipiti gibi winyo ne; pien in okelo woko jo man ki tunggi ki teko ni. Gibi waco ne bot jo ma bedo i piny man; pien giwinyo ni in, Lubanga, itye i tung jogi; ni gi neno in, Lubanga, wang ki wang; ki ni kulawu mamegi obedo i wi gi; ki ni in ikwo anyimgi, i cawa i tong me kulawu, ki i otum i tong me mac. Kombedi, ka in ibikwo jo man weng calo ngat acel, ci jo piny ma giwinyo nying in gibi waco waci ni, ‘Pien Lubanga pe onongo twero kelo jo man i piny ma onongo ocero botgi, omiyo obemogi i lam.’”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Kombedi, akwongo yin, we twero pa Rwot na obed madwong, macalo ki gima i waco ni: Rwot tye ki cwiny mapat, kede ki kica madwong, okweyo peko ki bwolo cik; ento pe keken okweyo gito; ocwalo peko pa kwaro i nyithindo nyo i kare me adek ki me angwen. Kweyo, akwongo yin, peko pa jo man calo ki madwong pa kica mamegi, kacel macalo ma i okweye jo man, oo ki Pany Egip oko kombedi.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Rwot owaco ni, Atyeko weko kaka i waco; ento adada ka an kwo, piny weng biro opong ki duŋ pa Rwot.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Pien dano weng ma ginen rwom na ki tice me lamal ma atimo i Misiri ki i gungu, ki dong gi tem an kare apar, ki pe gi winyo dwon na; adwogi, pe gibineno piny ma an okwero bot kwaro gi, kacel pe obedo keken i gin ma ogoyo cwiny na ma bino neno en. Ento jatik na Kalebu, pien obedo ki liel mukene i kode, ki olubo an weng, an abikelo en i piny ma otyeko woto iye; ki nyithin’ en gibikwanyo ne me gi. (Kombedi Amalekit ki Kanaanit tye i but got.) Kin cawa dwogwu, wotwu i gungu ki yo me Pii ma Myufu.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Lubanga owaco bot Mose kede Aron, owaco ni, ‘Nining an acano ki dul man marac ma tye ka bwolo bot an? Awinyo bwolo pa nyithindeni pa Isirayel ma tye ka bwolo bot an. Waci botgi ni, Ka acel ka an abo, Lubanga owaco, macalo ma obu waco i lit pa an, macalo an abi timo botu: Dwec u gibye i thim man; kede jo u weng ma kityeko coboŋo botu, ka cobo weng, aa ki mwaka 20 kede malo, gin ma obwolo bot an, pe bibi bino i lobo ma anywero ni abi weko u obed iye, ngo keken Caleb, nyithin pa Jephunneh, kede Joshua, nyithin pa Nun. Ento lutino megi ma obu waco ni gibicweyo, an abi kelo gi iye, kede gibineno lobo ma obu yaro. Ento botu, dwec u gibye i thim man. Kede nyithindu bibi wot i thim pi mwaka 40, kede bibi cwako pire keca megu, nyaka dwec u opoto i thim. Kacalo ki cobo pa chieng ma obu orwenyo i lobo, obedo chieng 40, chieng acel pi mwaka acel, bibi cwako pire balu, obedo mwaka 40, kede bibi neno golo pa aywero pa an.’

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> An Lubanga owaco ni, abin atimo ne atir i bot luwak marac man weng ma gikokore pire tek macok ki an; i Acelere man gikweke woko, ki kany gubed otho. Ki jo ma Mose ocwalo ceto me yenyo piny, ma odwogo, gimi luwak weng yub ikom ne, kun gikelone lok marac ikom piny; jone keken ma gikelone lok marac ikom piny, githo ki yamo marac i wang Lubanga.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Ento Yoswa, wod pa Nun, ki Kaleb, wod pa Yefunne, ma obedo i tung jo ma odhi me nyutu piny, gi dong obedo cing. Numbers 14:1-38.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

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