Article

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

Buk pa Yoweli ki Kanisa pa Seventh-day Adventist pa Laodicea - Namba 31

Number Thirty-One

Namba 31

Author

Jeff Pippenger

Published

January 18, 2026

Formats

PDF
Word

The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Tyeko adek agiki pa Mesia ma tye iyie Buk pa Matayo nyutu gim adek pa lacar me yoo me cik pa Sande; gin aye: cwalogi ki ceke pa jogi pa Lubanga i kare me cik pa Sande, ma kimiyo calo cwalogi ki ceke pa kwer matin i ceng 22 me dwe Okotoba, 1844, kacel ki cwalogi ki ceke pa Disipulo i kom kros. Cwalogi ki ceke aryo eni rwate kwede cik pa Sande. Kacel kwede Galili, ma obedo cal me kare me gol-yo pa porofeti, jogi ma tye i mudho nyo cing i kare me cik pa Sande gubikelo gi woko ki i mudho. Jogi en kwer mukene pa Lubanga, latic me cawa me apar acel, ma gicako ngeyo maber kom mwonye me Sabat ka gicako kelo gi woko ki i Babilon. Luongo gi woko ki i Babilon en kare aryo me bura, ma ocako i ot pa Lubanga, kacel ka dong i kare me cik pa Sande obino kubo jo ma tye woko ki Yerusalem.

## The Tenth Messianic Waymark is The Sunday law Scattering

Nyutu yo pa Mesia ma namba apar obedo Yabo me cik pa Sande

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Ento gin weng man otimo ni, wek gin ma kico i buk pa lanen opong woko. Ci lami pa en weng guleko en, giyabo. Matayo 26:56.

## Prediction

Ngec me anyim

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Cung, o tong, i bot lanyworo na, ki i bot laco ma obedo laringa, waco Rwot me lweny: Kun lanyworo, rom bi yubu; ka an abi dwoko cing na i bot lutino matino. Zekaliya 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> I kare manok, wa bi bedo kigoro madit, ki gin ma watimo myero otime rapira. Gin ma pire tek pa Lim me Kristian, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> Cawa tye bino ma wa bibi yabyab woko ki bibi pakapar, kede dano acel acel i wa myero ocung mede, labongo twero me lumar ki jo ma tye ki geno ma pire tek calo wa; ento iromo cung nining ka pe Lubaŋa tye i buti, kede i ngene ni en tye tero kede nyuto yo ma in? Review and Herald, March 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Alama me yo me Mesiya ma obedo namba apar acel obedo lwongo pa Jogwenge

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Me obed kityeko lok ma kiwaco ki Yesaya latic pa Lubanga, waco ni, “Piny pa Zabulon, ki piny pa Nephthalim, i tung yoo pa nam, i lacere pa Jordan, Galilaya pa jo lobo mapat; Jogi ma obedo i bwoc oneno ler madwong; ki botgi ma obedo i kabedo ki wiir me tho, ler ocake.” Matayo 4:14-16.

## Prediction

Ngec me anyim

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Ento obur me otum pe bino bedo calo kare ma peko ne, ka i con con onwongo ocayo piny pa Zebulun ki piny pa Naphtali; ci lacen onwongo ocweko pire tek i yo me nam, i tung Jordan, i Galili pa ogwanga. Jo ma onwongo woto i otum gi neno cal madit; gin ma bedo i piny me otum me tho, i pigi cal ocake. Aisaia 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

I kare me cik me Ceng Abicel, kot me agiki bi mido woko labongo pimo, ki jo me dul mukene gin bineno lacer madit. Kwero bi yubu joma tye ki yie ki bi yaro lok.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> ‘Gubimiyo un i buk, ... ci i nono, bot gavana ki rwodi gubikelo un pi kom An, pi lami botgi kacel ki bot jo ma pe Yuda.’ Matayo 10:17, 18, R. V. Ruco obiyabo lurok. Latic pa Kristo gibikelo gi bot ludito madit pa lobo, ma ka pe pi man, pwod pe gubed winyo lok maber. Adiera kigiweyo botgi cal marac. Giwinyo dugo marac pi yie pa jopuonj pa Kristo. Maapoka, kit keken me nongo ngec pa en adier, obedo lami pa jo ma kimedo gi i koti pi yiegi. I penyi, gimitogi me miyo lagam, ci jo ma tye loyo buk myero winyo lami ma kinywako. Kica pa Lubanga bigeno ki miyo bot laticne me nwongo peko man. ‘Bin wamiyi,’ Yesu owaco, ‘i cawa diri man, gin ma ibiwaco. Pien pe in ma iwiwaco, ento Roho pa Wu ma tye iye aye owaco iye.’ Ka Roho pa Lubanga pako cwinye laticne, adiera obimonye ki twero pa Lubanga kacel ki berne ma maloyo. Jo ma pe rwako adiera gibidong me rupoko ci gicobo piny jopuonj. Ento i rec ci cwer, kata nyaka tho, nyithindo pa Rwot myero giyaro lugen pa Cal pa En ma Maleng. Kany, biponge lapata i kom latic pa Setani ki lama pa Kristo. Luwarwa obigeny malo i wang ludito ki bot dano.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> Lupwonye pe gityeko mii-gi dwong pa cwiny ki bedo matek calo pa joma otho pi yie, nyaka kare ma ngwono man onongo mito. Eka kica pa Ladwogo otimo woko. Ka Pita ki Yohana okwaco i anyim dul me Sanhedrin, jo “giporo; ci gicoyo ngec pi gi ni onongo gibedo ki Yesu.” Acts 4:13. Pi Isitefano kicono ni “jo weng ma onwongo obedo i kac, ka gineno pire tek i iye, ginoneno wiiye calo onwongo obedo wii pa malaika.” Jo “pe gityeko twero geng ngec ki Laro ma en okwaco kwede.” Acts 6:15, 10. Ci Paulo, ka ocone ikom lamal pa iye i bura pa Caesars, owaco ni, “I kare ma acel me dwogo wac na i bura, pe ngat mo ocako buta, ento weng gikal an woko.... Ento Rwot obedo buta, ci oyiko an; pi kom an leb obed waco pire keken, ci jo me lobo weng ma pe gin Juu winyo: ci owola an ki i tung pa leona.” 2 Timothy 4:16, 17, R. V.

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Latic pa Kristo pe myero giyubo lok ma ki time i con me waco ka gicwalo gi i weny. Yubo gi myero bed kinino, ki gwoko i wii gi adier me lok pa Lubanga ma rum, ki lamo gimedo yiegi. Ka gicwalo gi i weny, Roho Maleng obi dwoko i wii gi gin adier ma mite keken.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Miyo cik cako ki ot pa Lubanga i cawa me 9/11, kede otum i Cik pa Ceng Nino, ka dong miyo cik okobo i opok pa Lubanga mapat ma tye i woko ki ot pa Lubanga.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Lamat me yo pa Mesiya ma apar aryo obedo miyo cik bot jo mapore Israel

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Pi obed otyeko lok ma owaco Esaya lanen, ni, “Nen, laticna ma anyero; ma ahero maber, ma iye cwinya omito maber: abi keto Jwii na iye, en bino kelo yubu bot jo me piny. Pe obino lwenyo, pe bene obino kwiri; ngat mo pe bino winyo dwonye i yoo. Lagwec ma orur pe obino poko, kede butu ma tye kwoto pe obino ogenga, nyaka ka ocwalo yubu obed ki loyo. Kede i nying en jo me piny bigeno.” Matayo 12:17-21.

## Prediction

Ngec me anyim

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Nen latic an, ma an agwoko; ma an ayero, ma iye cwinya omaro; atero Lamo an i wi ne: en obikelo kwer bot jogi ma pe Juu. Pe obiyayo, pe obiyeyi dwone, pe obimedo winyo dwone i yo. Lul me pi ma ocwec pe obibalo, kede luj ma tye ka opengo pe obinuku: en obikelo kwer i adwogi. Pe obigom, pe obigoro cwinye, nyaka okete kwer i piny: kede piny ma tye i wi pi gibigeno cikne. Yesaya 42:1-4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Giko me keca pi ot pa Lubanga ocake i July 2023, ka dwon owinyo i yo me gang ma Moses ki Elijah obedo piny gi otho i lacar me okume ma ojwi ma otho. Ka dwon owinyo, giko me keca pi ot pa Lubanga ocake, kede odonyo mede bot keca pa jo ma pe Yudaya. I Buk pa Matayo tye pore pa Mesia apar aryo ma giyaro aloka me yo madwong i tic me yubu pa jo 144,000. Aloka apar aryo meno gikete ki cal pa Mesia. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; Midnight Cry, nyutu pa lapiris, kede cik me Ceng Acel gityeko yaro gi weng, kede 9/11 tye ki lami ma iye ki ma woko, kede cik me Ceng Acel tye ki lami ma iye me yweyo, ki dong lami aryo me kare me keca pa latic me cawa apar acel. Aloka me yo abongwen pa tic me yubu pa jo 144,000 gityeko yaro gi kom matwal i Buk pa Matayo.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matayo obedo Alpha pa Cik Manyen, ento Apokarifu obedo Omega. Matayo obedo tic me porofetik ma lamal, ma lwak pa iye kikano woko nyaka ceng me agiki. Tye ki chapta apar aryo me Omega, ma rwate ki Alpha me Genesis chapta 11–22. Ka obedo Alpha pa Apokarifu, orwate calo rwate ma kicweyo ki Latic Maleng i Daniel ki Apokarifu. Gin ma kinyuto ikom buk pa Daniel ki Apokarifu ikom rwate megi ma porofetik, binen obedo atir kwede rwate pa Matayo ki Apokarifu. Gin ma kiweko wa ngec ikom yore meno binen calo eni:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

I Kitabu pa Matayo, rek acel keken me poropheti dong kicako kwede macalo i Kitabu pa Apokaripi.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Apokor obedo buk ma kigoro, ento bene obedo buk ma kiyabo. Ocoyo ikom gin ma lamal ma bitime i cawa me agiki pa lok mukato pa piny man. Kwena pa buk eni tye ma rac; pe gin me aloka, ki pe gin ma pe itwero ngeyo. I iye, kicako bene yor acel pa nyuto macalo i Daniel. Nyuto mogo Lubanga odwoko dok, me nyutu ni myero kikelo gi dwong. Ladit pe odwoko dok gin ma pe tye ki dwong madit. Manuscript Releases, tomo 9, pot 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Layeny pa Matayo odugo yore maromo acel pa nyutu pa lanabi macalo Layeny pa Ngec ma kiweyo woko ki Layeny pa Daniyeli, ci kikelo ne i opongo maber i Layeny pa Ngec ma kiweyo woko, pien lok ‘complement’ nyutu ‘opongo maber’.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> I buk me Revelation, buk weng me Bible gidoko gin acel, ki gityeko kwede. Kany obedo ogolo tyeko pa buk me Daniel. Acel obedo lok me lanabi; mukene obedo ngec ma ki nyiso. Buk ma kikom pe obedo Revelation, ento obedo but me lok me lanabi pa Daniel ma kom kare me agiki. Malak omiyo cik, ‘Ento in, O Daniel, ilor lok, ki ikom buk, nyaka kare me agiki.’ Daniel 12:4. Acts of the Apostles, 585.

Matthew, Daniel and Revelation are the same book.

Matayo, Daniel ki Apokarip gin buk acel keken.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Buk me Daniel ki Buk me Apokarifa gin acel. Acel obedo poropheti, acel mapat obedo apokarifa; acel obedo buk ma kigiko, acel mapat obedo buk ma kinyabo. Yohana owinyo gin ma gigwoko i mung ma dwon me goro me polo owaco, ento kicwalo cik ni pe ocoye gi. The Seventh-day Adventist Bible Commentary, volumu 7, peji 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Obedo calo gin ma pitek me poko cawa me keto buk pa Matayo i kit ma tye kwede, pi nyutu piny madwong me poro ma tye i bedo pa Peturo i Kayisariya Filipo, mapat an adwok pwonya bot buk pa Yoel. Atemo me gabo woko neno pa an ikom buk pa Matayo, pi nyutu piny madwong tutwal me poro ma tye i bedo pa Peturo i Kayisariya Filipo, ma en Panium pa Daniel apar acel, lok 13-15.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Buk me Matayo kiketo i tung yore me porofetik adek ma moko keken. Rek me acel obedo chapta 10 me acaki; rek me aryo obedo chapta 12 ma malubo, ci dong rek me adek obedo chapta 6. Chapta 10 me acaki rwom ki malaaika ma acel i Apokarifi chapta 14, chapta 12 ma malubo rwom ki malaaika ma aryo i Apokarifi chapta 14, kede chapta 6 me agiki rwom ki malaaika ma adek i Apokarifi chapta 14. Pe pwod aketo piny maber neno man, ento romo timo i yot. Pud pe wa timo meno, amito mede coyo lak ma dit mapol i kanivasi ma obedo Buk me Matayo.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Rek ariyo me pot buk 11–22 gitye ki ranyisi pa Lakwena ariyo, kede ni Lakwena ariyo kare ducu nyutu tebedo aryo, pien Babilon opobo, opobo. Pot buk 11–22 pa Genesis gicwalo woko lagam, ci bene gicweyo woko lagam pa Nyasaye ma i rwom adek ki jo ma oyero, kun kwaro madito Abram. Lok ma i tung pa pot buk 12 magi nyutu ‘goyo miriambo’ calo ranyisi me lagam, ki kiketo ne i rwom ariyo pa rwome adek. I rek ma rwate me lagam i Matayo, lok ma i tung pa iye en kare ma nying Simon Barjona olokore ‘Petero’.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> An bene awaco in ni, in itye Petero, ki i wi lwak man abi yubu dul na; ki bur me piny me tho pe bi twero loyo kwede. Matayo 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Nying Pita nyutu 144,000, ki en tye ka nyutu dul pa jo ma gi keto genegi ikom winyo lok pa Kristo. Pe keken lok me kom Yesu, ento lok ma Yesu onongo nyutu ni Rwot keken omii Pita.

> He saith unto them, But whom say ye that I am?

> En owaco botgi ni, ento wun, uwaco ni an aye ng’a?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Ci Saimon Pietro odwoko kede owaco ni, “In itye Kristo, Wod Lubanga ma tye ngima.” Ci Yesu odwoko iye, owaco ni,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> In ogwede, Simon Barjona: pien ring ki remo pa dano pe onyuuto bot in, ento Wao na ma i polo. Matayo 16:15-17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Geno pa Petro obedo i kom Yesu bedo Kristo, Mesiya. Nyinge pa Petro o loke, macalo ma nyinge pa Abram benee oloke me cimo rwom me Kovenanti, kede nyinge pa Petro rwate ki 144,000, kede i lok en keken Lweny Madit ki nyuto ne calo Kidi ma obedo ting’ole pa kanisa, ma bi loyo i kom kanisa me Pek. Jo 144,000 obedo nyutu agiki pa jogi me Kovenanti ma kiyero, kede Petro tye ka cung i tung duleno.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Petero bene, i cawa acel, nyutu kanisa me Kricito ma acel, kanisa pa lami; pien mano aye kit me con ma ka Kricito oketo kidi me tere pa kanisa pa En. Kricito obedo tere, ki En bene kidi me lawi, kede Petero obedo cal me nyutu dako manyen me Kricito ma acel ki dako manyen me Kricito ma agiki. Erwate, Petero obedo cal me Alfa ki Omega i lok acel.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Rek acel en aye rek ma i tung kede i pot buk 12 ma nyutu kwena pa malak me aryo, kede Pita tye ka cwako rwom aryo: en obedo dako me ndiko ma me acako, bende en obedo dako me ndiko ma agiki. Dako me ndiko ma agiki bino bedo i lweny ki Sinagoga pa Setani, kede dako me ndiko ma agiki bino obedo ki dul aryo. Dul acel en 144,000; ento dul aryo en lwak madit tutwal. Smyrna tye cal ma nyutu lwak madit tutwal, kede Philadelphia tye cal ma nyutu 144,000.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Jo 144,000 obedo jo Philadelphia, ci yub me nying Peter i vesi 18 nyutu keto tigo pa jo 144,000. En obedo alama pa joma kiceto gi tigo, ci i vesi ma i tung i chapta abicel aryo me singruok, en rwate ki vesi ma i tung i chapta abicel aryo me Buk me Genesis, ka kinyutu ni goyo yic obedo alama. Chapta 11 dok 22 me Apokarip gimiyo rek adek bot chapta abicel aryo me ratiro me singruok, ci vesi ma i tung i chapta magi abicel aryo kinyutu nyom pa dhako ma yeny me Apokarip 17 ki rwodi pa piny.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Lewi ma ne tye, ki pe tye; en keken aye me abicel adek, ki tye i but abicel aryo, ki wot i lal. Revelation 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Rek man tye ki tic me nyutu poto pa agiki pa Babilon ma dit, ki poto me acel pa Babel obedo i chapta me acel i rek me kica me Genesis ma romo chapta apar aryo. Petro tye ka cwalo kit me jo 144,000 i rek ma i dyere, ma rwate ki rek ma i dyere me Genesis. I rek ma i dyere me Revelation, poto pa Babilon ma dit kelo i agiki lok me Nimrod, lawi madit pa Babel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Lok ma i tung me rek adek magi me poro, ginyutu onyo lakit pa Lubanga onyo cal pa lec. Cako pa diro me tho pa Babulon i Buk me Genesis, otyeko i Buk me Revelation. Ka otimo kamano, omii cako kacel ki tyeko i rek adek weng, ka giginongo kacel, rek ki rek. Kabedo ma Pita kitiyo kwede calo lanyut me rwom madit i cane me “the Rock” ki “the gates of Hell,” en aye kwena pa malaika me aryo; pien kwena pa malaika me aryo en ni, “Babulon oboro (Nimrod) oboro (yang pa Room).” Rek marom aryo i rek adek pa Matayo en aye kwena pa malaika me aryo, pien en nyutu bur aryo pa Babulon. En nyutu nyom me bwolo i kabedo acel keken ma nyom ma ada kityeko, i Cik me Sunday. En nyutu namba “8” calo me bwolo pa jo Lubanga, ma gin “8” ma ada. Papasi bende nyutu calo tye ka bwolo Lubanga; pien onongo tye, dong kadi tye, ki obiro wot malo. En woto malo, i kabedo acel keken ma bendera woto malo—Cik me Sunday.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

I Matayo tye pongo me Mesiya apar aryo; kede i Old Testament tye lok me poropheti pi Mesiya ma tye i atir me 300 bot 500. Matayo tye ki pongo apar aryo ma kiyaro maber, maloyo Ewangeli mukene adek weng. Pongo apar aryo magi rwate kwede alama me yo 9 ma poto keken i tic me dwogo odoco pa 144,000. Namba 9 tye cal me tyeko piny; pien pe tye namba mo bene ma loyo “9”, pien namba weng ma bino lacen ki “9” tiyo keken ki dijiti me 1 dwoko bot 9, kacel ki zero. 9 obedo opong. I iye alama me yo 9 magi, aryo tye ki pongo me Matayo madong loyo acel. 9/11 tye ki aryo, kede Sunday law tye ki adek.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Kare me agiki i 1989, keto ngec i cik i 1996, ma olubo 9/11, ma olubo dwoko cwiny pa 18 July 2020, ma olubo dwon i cogo i July 2023, ma omiyo dwogo kwo pa 2024, ma okelo i Waco me Otum, ma olubo yiko jo-lawo, ma giko i Cik me Sunday. Alama me yo abongwen; acel tye ki jo-manyutu aryo, ki acel tye ki jo-manyutu adek; 9/11 tye ki aryo, Cik me Sunday tye ki adek. Man nyutu ni i rek me yub pa ngat 144,000, jo-manyutu aryo me 9/11 nyo i jo-manyutu adek me Cik me Sunday, gu nyutu cawa me keto alama pa ngat 144,000. Alama me yo apar aryo orimo ki dul me yub weng, ci ka timo kamano gi golo dwong ka nyutu cawa me keto alama pa ngat 144,000 ki 9/11 nyo i Cik me Sunday.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Ka itimo kamano, onyutu joneno aryo i 9/11, ki joneno adek i Cik me Sunday. Joneno aryo i 9/11 obedo ngec pa malaika ma aryo, ki joneno adek i Cik me Sunday obedo ngec pa malaika ma adek. Erwate ni, rek ma kicoyo ki tyeko ma Matayo otimo i porofeci me ikom Mesia oketo cawa me muhuri keken, ki oywoko ne malo, kun bene nyutu malaika ma aryo calo Alfa i yore me cawa me muhuri, ki malaika ma adek calo Omega. Man nyuto ni cawa me muhuri ocako ki agiko i tung namba aryo ki namba adek, ci kelo namba 23, cal me Atonement, i tung yore weng me cawa me muhuri.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

I Buk pa Matayo tye rek adek me lanabi, ma gicwalo calo malaika me acel, me aryo, ki me adek, ki cingegi; kede ni chapta apar aryo i rek me aryo pa Matayo gicwalo calo rwom ki 144,000, pien en Omega bot rwom me Alfa pa Genesis ki Abram. Man bende nyutu ni, calo malaika me aryo, ka Pita tye cwalo cal pi nyako me nyomo pa Kikristo ma en me acel ki me agiki, mede me aryo pa Pita oketo cik me lanabi ma mito mede me aryo i malaika me aryo. I lami adek, namba apar aryo obedo twol ma okoo kacel rek adek me chapta apar aryo; ento ka wan onongo cal mukene me namba apar aryo i Buk pa Matayo, myero obed rwate ki apar aryo mukene i Buk pa Matayo.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Pot 12 me Matayo, ma gicako kwede namba ma calo alama 11, ki gutyeko kwede rwate pa alama ne, namba 22, gipore ki rek me yubu pa 144,000 ma ginyuto ne ki tyeko pa Mesia 12; kamano ginyutu “medo me aryo” mukene i rek pa Malaika aryo. Tyeko pa Mesia 12, kacel ki pot 12, gin “medo me aryo” pa Malaika aryo; ento ka gityeko mulipulai gi ginyutu 144,000. Pita gimedone me aryo, ki namba 12 bende gimedone me aryo. Medo me aryo magi gityeko tyeko “medo me aryo” me Babulon oboto aryo.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Gonyo 11 nyaka 22 ginyutu malaika ma aryo i Revelation 14. Apar obedo ranyisi pa tem; en aye me acel i tem adek, obedo gonyo apar me acaki i Matayo. "Apar" nyutu tem. Pien Matayo obedo "alpha" i kom "omega" pa Revelation, gonyo 1 me kitap mo keken cako ki nyutu pa Yesu Kiristo. I gonyo 1, Josefu otiemi pi geno malaika onyo pe. Ngat ma maromo kwede obedo Zakariya, laco pa Yohana Batisita, ma pe ogeno ci opoto tem acel keken. Ngat acel ogamo yub ma Lubanga otime, ngat mukene ocoyo.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

I i chapta aryo, Herod onwongo tye gi luor pi nywalo pa rwot manyen, ki Jusufu ki Mariya gidhi i piny Misiri kun gidworo. Yowani Batisita okello tem me acel i chapta adek, tem me acel ma Sista Wait omiyo nying ni tem me bedo onyo tho, pien ocoyo ni, "gin ma gikwero lok pa Yowani pe ginyutu kony ki Yesu." Malaika me acel obedo lok me tem ma kwayo dano me luoro Lubanga, macalo ma Yowani otimo, pien kare me bura pa Lubanga obino. Man kiloro ne ki Yowani ka openyo ni, "Anga ma okwayo wun me oruko ki kwec pa Lubanga ma obino?"

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Ci i chapta angwen, Yesu onongo tye i pe camo pi nino 40, ma ogiko ki tem adek mapatpat, pien tem adek magi pwod gi yaro kare weng i kwena pa malaika ma acel. Ci Yesu ocako keto pire tek kun oyero lupwonji pa En, pien ki Ezra ki Nehemia, pire tek pa Ka Maleng kiketo i gin ma time pa cik ma acel, ci kede jo Millerite, pire tek bene kiketo i gin ma time pa malaika ma acel. Pire tek magi en lok me “Tye Maber,” ci en okato ki aloka ki tito pa En ma oter ni En ocwalo woko lupwonji apar aryo me ogiko chapta apar. Lupwonji apar aryo dong obedo i kabedo gi, ci pwony ma kimiyo ki Lamo nyutu ni lupwonji gin pire tek pa Cawa me Kristiani. I chapta apar acel, pire tek kityeko dong.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

I gonyo apar acel, latic pa Yesu tye timo tic gi pire kene, Yesu bene tye keken; man nyutu yweyo ma cwec maber ikin gonyo apar kede gonyo apar acel. Gonyo acel dok i apar gin kwena pa malaika ma acel, ma otung i kare ma malaika ma aryo obino. Malaika ma aryo kelo poto, yweyo, macalo gin ma otime ki Millerites kede Protestants. Gonyo apar otung ka Yesu oyweyo piny ki latic pa en, kede i gonyo apar acel En tye keken.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Dul 11 ki 22 nyutu malaika aryo, ma kelo i dul 23-28, calo rek adek pa malaika adek. En atir ni, malaika adek tyeko dong i “cik pa Sande,” ma en aye ma “Pasika” me dul 26-28 tye ka nyutu. “23” obedo cal me kwero richo, kede i dul 23-28 tye dul abicel; dul acel i tunggi nyutu ngec pa malaika acel, en ci dul adek me agiki nyutu ngec pa malaika adek. Dul aryo ma i tung (24 & 25) nyutu malaika aryo. Dul adek me agiki tigo “23” alama me yoo ma kicimo peke, ma gituro rwate dul “23”—calo malaika acel onyo acaki—kede dul 26-28—calo malaika adek—ki alama “23”. Dul 23 obedo malaika acel, ci dul aryo ma lubo ne obedo malaika aryo, en ci dul adek me agiki obedo malaika adek.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Rek adek i Matayo nyutu calo malaika adek, en yabore i yore adek. Chapta 23 obedo yore acel, kede malaika acel. Chapta 24 ki 25 obedo yore aryo, kede malaika aryo. Chapta 26, 27, ki 28 obedo yore adek kede malaika adek. Chapta acel pi malaika acel, chapta aryo pi malaika aryo, ki chapta adek pi malaika adek. Yore adek, ma en Pasika, ma nyutu calo Musalaba, ma dok rwate ki cik me ceng’ Sande, bende kinyutu ne ki Pentekoste.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentekosti obedo piero abich, kadong piero abich obedo alama me Yubili. Yubili tye ki higa me piero angwen abongwen, ma obedo giko me dul me abiro me higa abiro. Piero angwen abongwen obedo i anyim me piero abich, ento orwate maber ki ne. Rek me adek i Matayo cako ki chapta 23; dong lubo gi chapta aryo (24, 25) ma, ka gimedo kacel, gibedo 49, keken i anyim me Malaika me adek ma nyutu namba me piero abich.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Cako pa rek me chapta abicel obedo “23”, ki agiki obedo “23” waymarks; ki wel ma kelo ki medo chapta 26, 27 ki 28 obedo “81,” ma obedo cal pa jodolo ma kiketo iye i reko keken ma nyutu poto rem ma Jadolo Madit me Polo obin tiyo kwede i tic pa ne me jadolo madit. Pien ne, nying chapta “81” i The Desire of Ages kicako ki Matayo 28.

> “Chapter 81— ‘The Lord Is Risen’

> Pot buk 81- 'Rwot ose cungo'

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> Gonyo man tye i kom Matayo 28:2–4, 11–15. The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Namba "81" nyutu kit pa jodolo, ci i Levitiko 8 kiketo piny nino 7 me cweyo jodolo me lapei. I Namba 8, yweyo pa jo-Levi kiketo piny. I 2 Kroniko, jodolo "81" giweyo rwot Uziya woko, ci lok man i kare mapud konyo me keto te kwena me tigi pa 144,000.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Ento ka dong obedo tek, cwinye ongolo malo i obalo ne; pien otyeko golo cik i wang Rwot Lubanga pa en, odonyo i ot pa Rwot me turo tamiang i kendo me tamiang. Azariya, jadolo, odonyo ikom en, ki kacel kwede jadolo pa Rwot 80 ma gi obedo laco ma cwer cwiny; gigenyo Rwot Uziya, gi waco bot en ni, Pe obedo me in, Uziya, me turo tamiang bot Rwot, ento me jadolo, nyithin pa Aron, ma kicweyo gi bedo maleng pi turo tamiang: wuo woko ki i Ka Maleng; pien iswato; pe bi time yaro pa in ki bot Rwot Lubanga.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Eno, Uzziah ocako keco, ki kongo me ubani i lwete pi goyo ubani; kun ocako keco bot jodolo, ukoma ocake i anyim wiiye i wang jodolo i ot pa Rwot, ki bot madhabahu me ubani. Azariah, jadolo madit, kede jodolo weng oneno ne, ka eni, ononge obedo ki ukoma i anyim wiiye; gikwanyo ne ki kany woko; to en keken oyutu woko, pien Rwot ogoyo ne. Rwot Uzziah onongo obedo ki ukoma nyaka nino me otho ne, kendo onongo omo i ot ma kigolo keken, ka en ngat me ukoma; pien kigolo ne ki ot pa Rwot. Jotham, wuode, onongo tye i wi ot pa rwot, ocene bic pa jo me piny. 2 Chronicles 26:16-21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Aboro apar acel calo alama orwate ki makuhani ma gibalo tem pa Uzziah me cayo sadaka i Hekalu. Rwom me lapor i rek pa Uzziah orwate ki rwom me lapor i Daniel apar acel, lok me coc apar acel ki apar aryo. Rek aryo magi weng ginyutu rwot me tung kiir, ma cwinya oporo pi lonyo pa lweny, pire tek lonyo ma cokki ikom rwot pa tung bor. Ka lok me coc apar acel i Daniel apar acel otyeko ne ki Ptolemy i lweny pa Raphia, eno, calo Uzziah, otamo cayo sadaka i Hekalu i Jerusalem, ento makuhani ginyiko ne. Ki rek i rek, asahidi aryo magi ginyutu lweny pa Ukraine ma tye matut ki tyeko.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Gonyo 81 pa The Desire of Ages, omak ki Matiu 28, kede nyutu ni Kirisito oceto malo me cako ticne calo Lapiisita Madit pa Polo.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Kombedi, pire tek pa gin ma wa owaco obedo eni: Wan tye ki Ladit pa Jadolo macalo eni, ma obedo i tung acuc pa kom pa Rwot Madit i polo. Hebrews 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Namba "81" obedo bonero pa lajul, ki pot buk 26, 27, 28; tung me adek i rek me adek i Matayo kicoyo kacel 81. Tung me aryo kicoyo kacel 49, ci tung me acel obedo 23. Namba "81" nyutu lajul 80 ki Lajul madit acel i lagam pa Uziya. I tung man lajul 80 gin dano, ci Lajul madit en me Lubanga. "81" nyutu lwak pa kit me Lubanga ki kit pa dano. Namba "1" ma i namba "81" nyutu kit me Lubanga.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Namba acel ma tye i 11 nyutu kit pa dano kede bene kit pa Lubanga. Namba acel ma tye i 21 nyutu kit pa Lubanga, ento 20 nyutu kit pa dano. Kit aryo kede acel romo neno i lutic ma tye i yo pa Emmaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Rwom pa adek ki acel obedo kit pa dano ki kit pa Lubanga, calo ma kinyutu kwede i ot me mac maloyo pa Shadrach, Meshach ki Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Rwom me angwen ki acel nyutu ni rwom me kit pa Lubanga ki kit pa dano otyeko i kare ma angwen.

The five and one combination identifies the five virgins waiting for the bridegroom.

Kit me abic ki acel nyutu nyiri maleng abic ma tye ka kuro laco me nywako.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Gonyo me abicel ki acel nyutu kit me dano ki Sabat me nino abiro, ma Lubanga tye Rwot pa ne. Namba "abicel" obedo lameny pa dano, ento acel obedo Kirisito.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Gamo pa abic aryo ki acel nyutu lok pa kanisa me abic aryo pa Laodicea ki donyo i kit pa Philadelphia.

81 is a symbol of the priests and their relation to the high priest.

81 obedo alama pa lapirisit ki kubegi bot lapirisit madit.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Rwom me 9 ki 1 nyutu tyeko. Lacim obedo dwe 9. Tye kare 9 ma ocengo i bot Noa, ki kare 9 i anyim ma ocengo ki kica. Yesu oweko tipu i cawa me 9. Rwom me 9 ki 1 tye ka nyutu tyeko pa tic me goyo tam i jo pa En.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

I kit man, namba acel obedo rwome pa dano ki pa Lubanga; namba aryo obedo lapwonya pa Lubanga, ma tye ka pwonya dano. Namba adek obedo ngec pa malaika adek, ma obedo ngec ma lapwonya pa Lubanga opwon dano i namba aryo. Namba angwen nyutu jenereson ma angwen, ci nyutu lok mukato me porofetik ka virjini abich ma tye ki ngec ginyutu, kede gicweyo odoco, calo ma kiloro i nino me cweyo ma abicel. Kare, namba abiro nyutu dwoko i Philadelphia, kede muk pa namba aboro ma obedo pa abiro. I kare eno, lagam otyeko, ki jodolo pa “81” ginywako malo me tyeko tic ma kiloro ki namba abongwen. I tung keken, namba acel obedo Leyon pa dul Yuda, ma bene en Palmoni, Lapyero ma lamal. 81 obedo cal me jodolo. Palmoni ocweyo namba weng.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Namba 11 nyutu but acel ikom but aryo pa 22, ki gin aryo nyutu keto kacel pa kit pa Lacwoc ki kit pa dano. I coc ma cok coki amedo lok aryo ma giwaco pi cako ki tyeko.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Lok me acaki onongo nyutu ni, ka Ellen White onongo nongo kwede neno me acaki ikom ot maleng, kityeko nyutu bot en ni cik me Sabat orwate maloyo cik mukene weng. Bende kityeko nyutu bot en ni i kare me agiki, lok me cwiny me bedo i ringo dano kityeko kicwalo iye lume ma peyo. Sabat obedo lume i acaki, ma ogero cal pa lok me cwiny me bedo i ringo dano i agiki. Rwom kacel pa kit pa Lubanga ki kit pa dano en aye lok me cwiny me bedo i ringo dano, pien en aye lok me cwiny me ni Kristo oketo ringo pa dano i iye kene, ka kamano oketo cal ni kit pa Lubanga ka rwom ki kit pa dano pe timo peko.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

11 medo 11 obedo 22, kede namba 11 cako keken i rek me muma ma tye ki chapta 12, kede keken ogiko ki 22. Chapta 11 kede veso 11 ma i Muma Maler tye ka nyutu alama me yoo pa 144,000.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Lweny pa Ukraine ocako i mwaka 2014, ci obedo rek ma i woko pa kare me keto lanyut pa alufu mia acel apar angwen ki angwen.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Rwot me tung piny obi kwanyo cwiny ki peko, obino woko ka olwenyo ki en, rwot me tung bor; obiyubo dul madwong, ento dul no bimi i lwete ne. Daniel 11:11.

## July 18, 2020

Ceng 18 me Julai 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Moko cwiny ma acel ne obedo Yesu ogwoko cawa me ceto me dwogo kwo pa Lazaro, cimat ma otyeko woko ki lacim pa Lubanga. Yesu ogwoko nino angwen mapwod pe odwogo kwo pa Lazaro. Lok ma i Yowani tye ka nyutu cimat me agiki i abic aryo me cimat ma kicobo tutwal i Injili pa Yowani. Ma acel ne en loko pi obed waini. Tye ngec mapol ka wacimo i cimat abic aryo ma gipok ki Yowani 11:11, ki latic me ngec pa Lubanga weng ogamo ni i Yowani tye cimat abic aryo keken, kun gin ma kicobo tutwal. Pi gima eni, pe gicako dwogo kwo pa Kirisito macalo alama me abic adek, ento obedo cimat, ki dwogo kwo pa En obedo alama pa Agano; eka dwogo kwo ma i Buk pa Yowani obedo cimat me abic adek, ma kore ki abic aryo, pingo cimat abic aryo ma odonyo anyim acel acel kityeko timo gi ki twero pa dwogo kwo pa En.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Gin man en owaco: ci coni, owaco botgi ni, Lazaro, lomerwa, otye ka nino; ento an acito me akwaanyo ne ki i nino. Yohana 11:11.

## July, 2023

Julai, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

I dwe me Julai 2023, dwon ma i thim ocako kayo lok ma tye ki Lamo pa kwo.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Ci ka otyeko chieng adek ki otir, Tipu me bedo ma obino ki bot Lubanga odonyo iye gi, ci gi oturo i ti gi; ci kwor madwong orwate jo ma oneno gi. Revelation 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yohana onywol cobo nino aboro me con piri ki cik me Sunday, pien en i cik me Sunday ma wonne Zekariya owaco. Nying pa Yohana gityeko loke ki Zekariya dok Yohana i cik me Sunday, ka loko nyingne nonyuto kube me lagam. Nywol man obedo calo alama pa dwogo kwo pa joma ogengo i yoo i July 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Adier, awaco botu ni: i kom jo ma ki nywolo ki dako, pud pe obedo ngat madwong loyo Yohana Mubatisa; kata bene, ngat ma tin tutwal i pinyruoth pa polo, en madwong loyo Yohana Mubatisa. Matayo 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Isaya nyutu dwogo me aryo ma otim woko i mwaka 1849. Dwogo me aryo ocake i July me mwaka 2023, ci otyeko ka Lubanga oketo tanda bot jo pa en.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> I nino eno, Ladit obalo cing odoco i kare ma aryo me kwanyo dwogo okwongo pa jo pa en ma obedo ogwoko piny ki Asuriya, ki Misiri, ki Patros, ki Kus, ki Elam, ki Shinar, ki Hamath, ki chula me nam. Yesaya 11:11.

## Just Before the Sunday law

I nyim Cik me Sande keken

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yesu dong otyeko donyo ma lamal, ka kamano nyuto lok ki Midnight Cry bot Sunday law; obedo ki jo-dicipul apar aryo bot iye, pien gi dong kiyero piri Sunday law.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Yesu odonyo i Yerusalem, odonyo i Hekalu; ka otyeko neno gin weng ma i iye, ka cawa me yube obino, owuoko odhi i Betania kede jo apar aryo. Mariko 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Ka keto cing otyeko ikom 144,000, mapwod pe Cik me Ceng pa Acaica obino, tic me kobo kacel Laco pa Rubanga ki Dako pa dano weng dong otyeko, kede gin aryo obed gin acel pi kare weng, pien tic me rwenyo kica dong otyeko.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Kata kamano, i Rwot, laco pe tye labongo dako, dako bende pe tye labongo laco. 1 Korint 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Nywal me lajwa pa Sara, nywal ma omoko cawa mapol kacako ki kare me dwogo cing me 1863, otyeko ka dako me Revelation apar aryo onywalo lutino aryo i cawa acel. Otino me acel obino i Kwac me Otum, ento otino me aryo obino i Cik me Sande. Otino me aryo obedo ki twol me anywar ma lanyuto cal pa Rahab i Jericho.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Ki yie bende Sara keken oywako teko me yubo nyathi, kadong onywolo nyathi ka dong otyeko kare me nywolo; pien oparo ni en ma ociko iromo geno. Hebru 11:11.

## The Sunday law for Laodicea

Cik me Sande pi Laodicea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremia nyutu cimo pa kanisa Seventh-day Adventist pa Laodicea.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Kamano, Rwot owaco ni, Nen, abi kelo marac botgi, ma pe gibi twero dwogo woko; kadi bene gibi kwayo i an, pe abi winyo gi. Jeremia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekiel ocwako tami pa Yeremiya i kom Adventism.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Paco man pe obedo abii me wun, kede wun pe obedo ringo i wang paco man; ento an abi ng'ado bura wun i ribbe me Israel. Ezekiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Kwanyo woko Israyel me con calo jo me mwoc pa Lubanga tye ki iye ni Lubanga oketo cwiny jo me mwoc ma con me bedo ki dwaro marac pi gin ma gi ocweyo woko. Man otyeko dok kube i kom Adventism i cawa me cik me Sande.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Dong an awaco ni, Gin ocobo wek gibigul? Pe tutu! Ento, kun gulgi, lonyo me kwo obino bot jo Jentail, pi goyo gi nyiego. Roma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventism, ma kitime i kom tic pa William Miller, ma gi kwanyo woko, dong obedo dul ma oyiko ot pa Lubanga; ento calo ki Solomon, ma bene oyiko ot pa Lubanga, gibaro kica, piny pa rwotgi obi kwany woko ki gi, ci obi miyo bot jo ma gibi lonyo puod pa divai pa Lubanga calo kit ma En ciko.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Kamano Rwot owaco bot Solomon ni, “Pien itimo eni, kede pe igwoko lalocna ki cikke na ma amiyo cik ni itimgi, abiro kwanyo woko lobo me rwot ki i, kede abi miyo en bot lacimmi.” 1 Rwodi 11:11

## The Sunday law for Philadelphia

Cik me ceng Sande pi Philadelphia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Ka cik pa Sande obito, ki lok pa janabi, kanisa ma oloyo kiketo i piny pa gin keken, kede piny eno obedo piny ma opong ki kwena pa kot me agiki. Jeriko oyube odoco i higa 1863, kede ka cik pa Sande obito, Jeriko obi poto piny.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Ento piny ma un idho me kawo ne, en piny me got ki wiri, ki omato pi me koth pa polo. Deuteronomy 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Tauni obedo kom, ki kanisa ma oleyo nyutu kom me rwom pa Kristo. Kom pa kanisa ma oleyo en ocako i cik pa Sande, ka kanisa pa en kityweyo malo ki kiwero malo maloyo got weng ki dogola weng.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Ki kica pa jo atir, gweng odongo; ento leb pa jo marac ogolo piny en. Proverbs 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

I sa 9 malaika obino bot Kornelio, ocike ni ocwalo dano me lwongo Pita; mano tito kare ma Injili woto bot jo ma pe obedo Yahudi i kare me cik pa Sande. Ka Lubanga ocike Pita me wot, ne obedo i nining me neno ikom al jami ma pe maleng. Man otyeko rwate i kare me cik pa Sande. Sa 9 eni rwate ki sa 9 ma ka Krisito otho. Sa 9 tito agiki me kare ma ocako i sa 3, ka Yesu okete i misalaba, ki otho lacen i sa 6. En aye kare acel calo pa Pita, ma i sa 3 obedo i odi me i wi, eka i sa 9 obedo i Tempul. Sa 9 acel ogiko ki tho pa Krisito; sa 9 malubo, Pita tye i Tempul ka pwonyo lok pa Yoeli. Tho pa Krisito ogiko rwom me kica pa Lubanga ki Isirayeli, ki oyabo wang odi pi jo ma pe obedo Yahudi, ma Kornelio nyuto.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Nen, kombedi keken laco adek dong gibino i ot ma onongo an atye, ma kicwalo gi aa ki Caesarea bot an. Acts 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Gin obed kwer botu; pe ucam ringgi, ento komgi ma otho obed kwer botu. Leviticus 11:11.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> In nindo, an enoni ni Lubanga, ki cing ma pe ineno, ocwalo an canduku ma kiketo maber tutwal, ma romo long inches apar, ki inches abicel ma square, ma kiketo ki ebony ki pearls ma kicoko iye maber. Iye canduku onongo tye ki laloc ma kikwanyo iye. Kare acel an akawo laloc eno, anyabo canduku; kun, ka gudo cwinya tutwal, aneno ni obedo opong ki kit moko weng ki dit-dite: jewels, diamonds, kidi ma piro tutwal, kede koin me gold ki me silver me dit keken ki pac keken, ma kitero maber i kabedo gi keken i iye canduku; kede kama kitero kamano gi odwogo ler ki glory ma rwate kende ki ceng. ...

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> Atyeko neno i bokisi, ento ngwec pa gini ma aneno ocwako wangna. Gi tito ki ngwec dog apar maloyo dwonggi ma con. Aparo ni gi kityeko cweyo-gi i yieny ki tiengi pa jo marac jene ma gi yubo-gi ci gigomo-gi i yil. Ento gi kityeko rucu maber i bokisi, gin acel-acel i kabedo pa en, pe onen tek mo keken pa dano ma ocwalo-gi iyie. Agoyo dwongi pa cwiny mapol, ci dwonge en oyabo wangna.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “In itye i keto bino pa Rwot mabor tutwal. An oneno ni kot me agiki obino macalo [ki cito peya] kwec me otum, kede twero ma dogo apar.” Spalding ki Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Kede i jami weng me ngec ki ngeyo, ma rwot openyo gi, o nongo gi maber ma loyo jo me yabo juogi weng ki jo me kwano ceng ma tye i pinyruoth pa iye weng, ka gang apar. Daniel 1:18-20.

Back to Articles