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

Buk pa Yoel ki Kanisa me Adventista me Sabato pa Laodikea - Namba 44

Number Forty-Four

Namba Pyer Aryo ki Angwen

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

I mwaka 1844, yore me tam me Sabat me nino me namba 7 kityeko yabo woko, bongono kityeko coko pire tek bot Sista White ka oneno iyie pa Sanduku me Lagam. En bende ocone ni i nino me agiki, yore me tam me dwogo bedo dano obedo ki pire tek acel me polo. Sabat me nino me namba 7 nyutu ler ma pire tek aa ki iye pa sanduku ka Nino me Kwero Bal ma anti-typical ocake, ci Sabat me mwaka me namba 7 nyutu ler ma pire tek aa ki iye pa sanduku ka Nino me Kwero Bal ma anti-typical otyeko.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Pwony pa bedo i ringo kiketo calo i lwak maleng me agiki pa Leviticus 23; en aye Omega pa Sabat pa nino abiro, ma obedo lwak maleng me acakki i cako pa Leviticus 23. Sabat ma me acakki oketo calo twero me cweyo pa Lubanga, ki Sabat ma me agiki oketo calo twero me cweyo odoco pa Ene. Sabat ma me acakki kiketo calo namba "23" ki ma me agiki kiketo calo namba "252".

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Alama aryo meno gi obedo gin ma goketo acaki ki agiki pa Leviticus 23, ki bene gi obedo gin ma goketo acaki ki agiki pa gin matime pa Millerite. 1798 obedo tyeko pa hinyen 2,520 ikome piny pa rwot me tung maloyo pa Israel, ki hinyen 2,300 bene otyeko i 22 October 1844. Ka Sister White kityeko ogwete i Kabedo Maleng, ka orwate neno Cik Apar, obedo keto cal pa jo pa Lubanga me cawa me agiki, ma gilubo Kristo i Kabedo Maleng Maloyo, ka En tye ka tyeko tic pa En me keto kacel. Tem pa Kabedo Maleng en aye tem me lubo Dyang ka ma En woto keken.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Gin aye jo ma pe gityeko rwate ki dako; pien gin cwer. Gin aye jo ma luwo Rombo kama keken odhi. Gin aye jo ma kigolo gi woko i tung ji, gibedo miero pa Lubanga ki pa Rombo. Revelation 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Sister White, macalo lanen, obedo ka cwalo amia pi jo me yie ma i acaki, ma gidonyo i Kabedo Maler Madwong ki yie; ci en kelo cal me jo me yie ma i agiki, ma bene gidonyo ki yie i Kabedo Maler Madwong, ci gimanyo neno i Sanduku. Gin ma gineno ki lero kany en pwonya me Lubanga obedo dano, ki tyeko me bedo acel-gi. Gineno kerubi aryo ma gu pwongo, ma ginyutu Sabat aryo pa cweyo ki pa cweyo odoco. Gineno 252 i tung acel me Sanduku, ki 23 i tung mapat, ci gikenyo ni, rwate kwede cweyo ki cweyo odoco; 23 nyutu lonyo pa Kit pa Lubanga ki pa dano, ci gineno 252 cal me dwoko kit pa dano dok obedo dano ma ocenye ki Kit pa Lubanga.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Kom me Kica pe kitwero kwanyo; erwate, me Sister White neno i iye, obedo nyutu ma pire tek; ci i lok me lanen, cal man obedo mapol pi nino me agiki loyo nino ma en onongo obedo iye. Kun waneno, wacwire. Tem me ot pa En aye Kristo kelo jo pa En ma pe gicobo i ot pa En, ngam ki ngam. Adwogi me lanen nyutu ngamo me yore ma kigolo lero kwede kwena me Goyo dwol me Odiyo.

The Millerite temple of forty-six years is a step.

Kac pa Millerite me mwaka piero angwen abicel en rwom acel.

The human temple of “23,” (male and female, He created them) is a step.

Tempu pa dano me ‘23,’ (laco ki dako, En ocweyo gin) obedo tung acel.

Christ raising His temple in three days is a step.

Yiko ot pa Lubanga ma pa en i nino adek pa Kirisito obedo tung acel.

The storehouse is the temple of Malachi.

Ot me gwoko gin en Hekalu pa Malaki.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemia oyweyo maleng ot me gwoko jami ki yeko pa Tobia.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Ot pa Lubanga meno obedo ka ma Ladit jadolo Hilikia otyeko nongo coc pa Musa i kare me dwogo pa Rwot Josia.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Ot pa Lubanga ma Nehemia oyweyo ki tim mape maleng, en aye ot acel keken ma Kristo oyweyo tyen aryo ki “kwedo ikom jami pa Lubanga” me iye, macalo kit ma Sister White owaco.

The casket of Miller’s dream was a step.

Kofin pa ndoto pa Miller obedo tung acel.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Ka Kristo otyeko odugo jo yie pa En i Kabedo Maleng Maloyo Weng, macalo kit ma Sister White nyuto, odugo gi bot Bok me Lagam, oyaro Kom Kica malo kede weko ginen iye. Ka gi nen iye, gineno ni pwonye me obedo ringo ki Sabat me nino abicel ki aryo kigobo gi lawi ma pwir. Rek ki rek, jo ma gingeyo ni pwonye ma "kigobo gi lawi ma pwir" rwate ki Sister White ka gidonyo i Kabedo Maleng Maloyo Weng ki yie kede gine neno iye Bok me Lagam.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Lanabi macon owaco malube-lube mapol pi ceng me agiki loyo pi ceng ma gityeko bedo iye. Ka lanabi macon magi pire kene gubedo but pa testimoni, gilonyo jo pa Lubanga i ceng me agiki; jo pa Lubanga i ceng me agiki gibedo 144,000. Sister White romo bedo lanabi macon ma madwong loyo weng, pien cal weng ma en miyo gilonyo histori me alpha pa histori me omega pa 144,000. Lanabi weng ginyutu jo ma osigale ki cal, ento Sister White bende olonyo histori me cakke ma kityeko tumo iye i histori me agiki ki nyig lok weng.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

I lok me con pa Alfa ma obedo tung, Sister White i kit neno, kigolo ne i Kabedo Maler maloyo weng i ot pa lamo pa polo. Ka obedo kany, kiti me kica ma i wi Sanduuku pa Kekeny, kiti ma pe rwate ki kwanyo woko, ki poyo malo pi Sister White onongo twero nyutu i iye, ma kany oneno Cik Apar.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> I kabedo maleng loyo aneno sanduku; i wiye kede i penge ne obedo ki zahabu ma maler loyo. I tung acel acel me sanduku ne tye kerubi ma ber, ki lapapgi gicoro i wiye. Wanggi gitero botgi keken, ki gineno piny. I cen me kerubi ne tye kopo me uvumba me zahabu. I wiye me sanduku, ka kerubi gitye kwede, ne tye bwony ma lero madwong loyo, ma noneno calo kom can ma Lubanga obedo iye. Yesu otye i tung me sanduku, ki ka kwayo me jo maleng obino bot En, uvumba ma i kopo ocweco tut, en bene oketo kwayo gi ki tut me uvumba, omiyo bot Woni. I iye me sanduku ne tye kopo me zahabu me mana, lati pa Aron ma ocweyo, ki tabul me kidi ma gigubo calo buk. Yesu oyabo gi, kede aneno Cik Apar ma kicono iye gi ki lacok pa Lubanga. I tabul acel ne kicono iye cik angwen, i tabul mukene ne kicono iye abicel. Cik angwen ma i tabul me acaki giler loyo abicel ma i tabul mukene. Ento cik ma angwen, me Sabati, giler loyo weng; pien Sabati kikwanyo iyie me gwoko ne pi yaro nying maleng pa Lubanga. Sabati maleng noneno ki bwony madwong—lacam me bwony obedo i wurne weng. Aneno ni cik me Sabati pe kiketo iye i wiir. Ka obedo calo mano, dong bene cik abong'wen mukene obedo calo mano; ki wa twero bwolo gi weng, ka wa bwolo bene cik ma angwen. Aneno ni Lubanga pe oloko Sabati, pien pe oloko kare. Ento Papa oloko ne ki ceng me abiro i cabit woko i ceng me acel; pien ononge ni obedo me loko kare ki cik.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Lok me yubu pa Sabat me nino me 7 obedo yubu me Alfa i gin mukato me keto piny pa Muvimenti pa Millerite, ma ocako calo Muvimenti pa Millerite pa Filadelfia, ci i 1856 opoko wot ne i Muvimenti pa Millerite pa Laodicea, ci i 1863 opoko dok i Laodicean Seventh-day Adventist Church. Sister White bende nyuto yubu me Omega i gin mukato me nino me agiki, ka Muvimenti pa Laodicea pa 144,000 opoko wot ne i Muvimenti pa Filadelfia pa 144,000. Ler pa Alfa ki pa Omega gicoyo kwede yubu pa Sabat me nino me 7, ki yubu pa bedo i kom remo.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Gin ma tye i rwate kwede Lubanga woto i ler pa Ceng pa kit ma kare. Pe gi golo ducu Laler-gi ki kwanyo yo-gi i bot Lubanga. Ler pa polo orwategi. Ka gi luny i agiki pa gin ma otime i piny man, ngec-gi me Kristo, ki lok pa nabi ma kom en, medo madwong. Gin tye ki rwom ma pe tye agiki i wang Lubanga; pien gin kacel ki Wode. I botgi, Lok pa Lubanga tye ki ber ma loyo weng ki kamor maber. Gi neno rwate ne. Adiera kiyabo botgi. Tito me dwoko rwom okano ki ler malwol. Gi neno ni Lok pa Lubanga obedo lagony ma yabo mijara weng ki yeko peko weng. Gin ma pe gi rwako ler ki woto i ler, pe gibineno mijara me kare pa Lubanga; ento gin ma pe gicero me teto musalaba ki lubo Yesu, gibineno ler i lere pa Lubanga. The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

‘Pwony me bedo i ringo’ bene kiketo nying ni ‘misteri pa luoro Lubanga’.

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Kede pe ki rucwiny, madwong tye gin ma pe ngene me bedo maleng: Lubanga otyeko nyiso pire kede i ring, ociko atir i Tipu, onene ki malaika, gi tito ne bot jo ma pe Yawudi, gi geno ne i piny, gi cwako ne malo i dwong. 1 Timoteo 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

"Kit ma pe ngene" tye kicwilo nyaka dul ma agiki, ka jo ma tye ki geno neno ni pwony me bedo i ringo obedo Omega pa Sabat me nino abiro.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> En aye gin ma ocwil ki kare me acel acel ki dul dul, ento kombedi onyutu ne bot jo maleng’ pa en; botgi Lubanga odwaro nyutu ni pire tek pa dwong’ pa gin man i bot jo ma pe jo Yawudi; ma en aye Kristo i wunu, lakica pa dwong’. Kolosai 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Omiyo rwate ber ni Kolosai 1:26 aye nyuto i “gin ma pe ngene” ma “onongo olilo,” ento gin ma pe ngene eni “kityeko yaro piny” i cenga me agiki. Leko me lanen kityeko yaro piny ka lacim pa loka me lanen ocol, macalo ma kimiyo calo i Daniel apar aryo, ka i agiki me ceng 1,260, i cawa me agiki, loka me lanen kityeko golo lacim pa iye. Loka me lanen ma onongo olilo pi kare mapol loyo kare kityeko golo lacim pa iye, kede ni loka me lanen en aye ada ma, ka lacim pa iye ocol, obedo “dit pa” ma kityeko yaro ne bot jo ma pe Yawudi i cawa pa cik me Ceng Nino. Gin ma pe ngene eni aye Kristo i wieu, geno me dit pa, ma otyeko time i cenga me kwalo olut me abiro.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ento i cawa me dwon pa malaika me abic aryo, ka obedo cako ogolo dwon, myero myeo pa Lubanga obed otyeko, macalo kaka osewaco bot laticne, jonabi. Revelation 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Obedo rwate keken ni dwon pa lakica me abiro ocako winyore i nino me apar me dwe me abiro, kama kinyutu i Revelation 10:7. Lakica me abiro bende nyutu ni en peko me adek; peko me acel ki peko me aryo obedo Islam, ci omiyo nyutu aryo ni peko me adek en Islam. Ruc pa Lubanga otyeko ka tarumpet pa Islam tye ka yubo.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

I gin matime me trompet pa abicel aryo, lok pa pwonye me bedo dano — ma obedo misteri pa Kristo i yin, onyo rwom pa kit pa Lubanga ki kit pa dano, calo kit ma Kristo onongo ocako kelo ring pa dano pire kene — jo ma mito bedo iye 144,000 bitemo me neno ka gitye ki mor ma mite ki geno me donyo i Kabedo Maleng’ Tutwal. Ka gimedo, jwi bi butgi; ento ka gilubo Lamb kama obino odonyo keken, gibipongo me neno i Sanduku me Lagam. I Sanduku gibinongo lok pa pwonye me Sabat me nino abicel aryo ki lok pa pwonye me bedo dano.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Kadi yubu aryo man gin madwong tutwal, gimoro ma an agoyo wii iye pe obedo lieri pa Alfa ki Omega, ento lanen nyako onyuto ni jo pa Lubanga gidonyo i Kabedo Maler me Polo ka gineno iyie Bok pa Gamo. Myero tye kare mo i kit ducu me cawa pa jo 144,000, i cawa me agiki, ma jo 144,000 gicweyo gi odonyo i Kabedo Maler Maloyo weng me neno pire tek i Bok pa Gamo ma oyab.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Ka itye ki yie me geno ni lacami nyuto jo pa Lubanga i kare me agiki, kacel ki yie ni Sister White bene kicweyo iye ki Lamo pa Lubanga i rwom acel, i kit weng, calo lacami weng i Bibilo—kare eno, tam ma asenyiko con con myero ki yee ni tye atir. Jo 144,000 myero gilubo Kricito, ki yie, i Dyer Maleng Madwong, macalo ma Sister White owaco ni jo ma yiegi tye maber gutimo i dyen 22 me October, 1844. Kare meno gutye dul aryo ma onongo onyute: gin ma gikwero donyo ki yie, kacel ki gin ma gudonyo.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Kinyuti an dok i yubu pa donyo ma acel pa Kristo. Kicweno Yohana i Lamo ki Teko pa Elija me timo yo pirek pi Yesu. Gin ma kegiweyo woko raa ma Yohana omiyo pe ginyutu ber ki lok me kwed pa Yesu. Obedo ni giporo bot kwena ma o waco cen pi biyo pa Iye, omiyo gicoke i kabedo ma pe romo dwogo nongo raa ma tek loyo ni En obedo Mesia. Setani odugi, gin ma kegiweyo kwena pa Yohana, me okwanyo gi dok madrac, me giyeyo woko ki giket Kristo i calaba. I timo man gicongegi i kabedo ma pe romo nongo kica i cawa me Pentekoti, ma onongo okwediogi yo me donyo i Kacung me polo. Par me Tempul oyabore i tung aryo, ma onenyo ni lacer pa Yudaya ki cikgi me rito dong pe kigeno. Lacer Madito ocweyo ki ogamo, ki Lamo Maleng’ ma oboro piny i cawa me Pentekoti, owoto wice pa latic ki i Kacung me piny odoko i Kacung me polo, kama Yesu odonyo kwede remo pa Iye keken, me yabo bot latic pa Iye ber pa lacer pa Iye. Ento Yudaya gubedo i obur ma opong. Gulek woko lec weng ma onongo gibedogo kwede i poro me waro, ki dok gineno i lacer ki mii pa gi ma pe romo konyo. Kacung me polo oketo kabedo pa Kacung me piny, ento pe gineno loko man. Omio pe ginyutu ber ki tet pa Kristo i Kabedo Maleng’.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> Joo mapol gineno ki bwonyi i kit ma Joo Yawuudi ogamo kede oketo Kristo i musalaba; kede ka gikwano lok pa kwedo ma gityeko timo bot ne, gicikoni ni gi herone, kede ni pe gityeko ogamo ne macalo Peter otimo, onyo gityeko oketo ne i musalaba macalo Joo Yawuudi otimo. Ento Lubanga ma oneno i cwiny pa dano weng, ocweyo i adwogi hera pa Yesu ma gicwalo waci ni gitye kwede. Polo weng oneno ki mito madwong loyo kit ma jo ogamo waco pa malaika ma acel. Ento jo mapol ma gicwalo waci ni gi hero Yesu, kede ma gi polo lwete ka gikwano lok pa musalaba, gi gweco lok maber pa bino ne. Meki gamo waco ki mor, giwaco ni obedo yubu ma pe atir. Gi yaro jo ma gi hero nono pa bino pa iye, kede gikwanyo gi woko ki kanisa. Jo ma gigamo waco ma acel, pe ginywako ber pa waco ma aryo; kede pe ginywako ber pa puk madit me otum ma dii, ma ne cweyo gi me donjo ki Yesu ki geno i kabedo ma maler moloyo weng i Hekalu me polo. Kede ka gigamo woko waco aryo ma i acaki, gityeko weko ngecgi i mudho ento pe gineno cal i waco pa malaika ma adek, ma nyutu yoo bot kabedo ma maler moloyo weng. Acweno ni, macalo Joo Yawuudi gityeko oketo Yesu i musalaba, kanisa ma ki nying kende gityeko oketo waco magi i musalaba; omiyo pe gitye ki ngec me yoo bot kabedo ma maler moloyo weng, kede pe ginywako ber pa kwayo-kony pa Yesu kany. Macalo Joo Yawuudi, ma gimiyo sadaka ma pe ki ber, gi mino lamo ma pe ki ber bot but ma Yesu oweyo woko; kede Saitani, ka obedo ki mor i yubu ma pe atir, oyoo cal me dini, kede olimo wii pa jo ma gicwalo nying ni gi Kristiani bot iye, timo tic ki twero pa iye, ki alama pa iye, kede magero me bwola, me keto gi matek i kec pa iye.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Sister White onongo tito yore me tem ma mede anywar anywar i lok me kare pa Yohana Batisita kede pa Kristo, ma ogiko ka Jo Yawuudi obedo i mudho weng, me nyutu lok maromo kene i kare pa jo Millerite, ma en lok me alpha pa Sister White; lanabi dako ma pa con pa kare me agiki. Tem me kwo onyo tho i acaki onongo obedo ikom donyo i Kabedo Maleng maloyo weng onyo kwero timo kamano. Kwero timo kamano okelo mudho maromo kene bot jo me coyo wii i lok pa jo Millerite calo ma obino bot Jo Yawuudi ma gicoyo wii i lok me kare pa Kristo.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yesu i kare keken nyutu agiki pa gin kwede acaki pa gin; omiyo, ka kicako kelo Sister White i kabedo ma maleng tutwal, kadong oneno matek i sanduuku ma kiyabo, i kube ki temo pa 22 October 1844, man nyutu ni 144,000 gubiteme ka giluwo Lamb i kabedo ma maleng tutwal, onyo gubiwoto i kung ma opong tutwal, ma pe giko. Gin eni ocung i yie ma ngeyo ni laco lok pa Lubanga ma con tye ka nyutu jo pa Lubanga me kare agiki, ka gi kene bino bedo dul i lagony ma kikoyo i coc. Sister White nyutu dul aryo.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Kare ma an onongo obedo i kit me cwiny opiko, an oneno nino ma ogolo par matek i wiiya. An oneno i nino ot pa Lubanga, ma dano mapol ne tye ka twere aa iye. En keken jo ma otyeko lwenyo kuc i ot pa Lubanga meno bi rweyo ka kare obwoyo. Jo weng ma odong i woko bi rem pi kare weng. Dano mapol ma i woko, ma ne tye ka woto i yo mwete-mwete, gi kico ki gikwero jo ma gitye ka donyo i ot pa Lubanga, ki owaco botgi ni pango man me gwoko kuc obedo bwoli ma jeme; ni pire keken pe tye goro mo me yweyo ki iye. Gimako jo acel-acel me giyaro gi, wek pe gidonyo ki dwiro i wang bur.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Ka alal ni gin binen ocwer an, aparo ni maber obed an alube nyaka lwak opoto woko, onyo nyaka adonyo labongo pe gineno an. Ento kama ma pe opoto, lwak omedo mapol; ci ka alal ni abino aceto cawa, awoto woko ki ot an pi kare macek ka acoc i lwak. I paro me cwinya me nongo ot pa Lubanga, pe aneno kata agwoko itam i lwak ma makwongo an. Ka adonyo i ot, aneno ni ot pa Lubanga madit tutwal ocweyo ki te acel ma madit tutwal; ci i te eni gityeko bayone otino me rombo ma ogoyo weng ki rem otye turo. Wa ma watye kany nen calo onongo wangeyo ni otino me rombo eni gityeko ogolo ki gityeko oyubo pi wa. Jo weng ma odonyo i ot pa Lubanga myero bin i anyim en ki cwalo richogi.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Kany i anyim Nyathi me Ding obedo kiti ma kigoyo malo, ma i komgi gibedo dul ma gi nen calo gitye ki cwinya maber. Leer pa polo nen calo ocwalo i wigi, ka gi pako Lubanga ka gi wero nyim me apwoyo ma ki cwinya maber, ma nen calo dwogi me wero pa lacar pa Lubanga. Gin en gin ma obino i anyim Nyathi me Ding, gi nyutu balgi, kimiyo gi kica, ka kombedi gi tye ka kuro ki cwinya maber pi gin mo me yweyo ma obino.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> Kadi bene dong adonyo i ot, lworo ocako mako an, kede cwiny me kwer ni myero aketo piny kene i wang jo man. Ento calo ni kiweko an me woto anyim, acako woto mot mot ka agol i tung tigi me ot wek adoko wang ki omwana me diel, ka tarumbeta oyuto, tempu ocuk, dwong me loyo oyabo ki but jo maleng ma gicoko kacel, can ma matek ocweyo ot weng, eka gin weng obedo cing matek. Jo ma cwinygi obedo maber giceto woko kacel ki can, an ocweyo keken i cing ma duka ma lworo matek. Acwake ki peko madit i cwiny, kede obedo tek ni anyube an kene ni ne aneno i nindo. Calo ni kwero pa an dong ogiki, ni Laro pa Rwot ocweyo an woko, pe dong odwogo.

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> Ceken mukato man, an oneno i nino mukene. Calo ni, an abedo i peko ma opong woko, ka anyiko wanga i cinga, ka aparo kamano: Ka Yesu obedo i piny, abi woto bot En, abi wil piny i tungne, ki abi waco bot En peko pa an weng. Pe obi kwero an; obi keto kica bot an, ki an abi mero En ki abi tijo bot En kare weng. I kare eno keken, wang od oyabe, ki dano acel ma kitne ber ki wangne ber odonyo. Onen an ki kica, owaco ni: “I mito neno Yesu? En tye kany, ki itwero neno En ka imito. Mak jami weng ma itye kwede, ki ibi cen an.”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> Awinyo man ki cwiny ma loyo peka, ma pe itwero waco; ci akwanyo weng jami ma tin-tin, gin weng ma acwero maloyo, ci acelo lami wotna. Olamna bot yo me dir ma rwom matek, ma ka i neno calo gin ma pe dung, pe rweny. Ka acako didiri i dir, ociko an ni agwok wang an i malo keken, pi pe abedo ki ywaya i wi ci apoto. Jo mapol mukene ma gidiri i rwom man opoto mapwod pe ogamo i tung malo.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> Kare macok coki, wan obino i tung agiki, kede wan obedo ka wang bur. Kany, lati ociko an ni aweko woko gin weng ma an ocako kede an. Ki cwinya maber, aket gi piny; En dong oyabo bur, ociko an adonyo. I kare matidi, abedo ka wang Yesu. Pe tye yore me balo kom wic ma ber meno. Kit ma lube i wic ma opong ki kica ki rwot madit, pe romo bedo pa ngat mukene. Ka wang pa En ocobo i an, racen an ngeyo ni En ongeyo tutwal gin weng me kwo pa an, kede paro weng ki cwinyo weng ma i cwinya.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> Atemo agengo an ki neno pa En, kun aparo ni pe anyalo tubo wang pa En ma tye ka yenyo; ento En obineno macok ki coro, kede oketo cing pa En ikom wi na, owaco ni, “Pe ibed ki luoro.” Dwon pa En ma mur okwanyo cwiny na ki ber ma pe con onongo an otyeko neno. Ber ma opong loyo omiyo pe onongo anyalo waco lok mo keken; ento, ka cwinya ocako an, awoto piny atir i ti pa En. Kun an obedo piny kany ka pe an ki kony, cal me ber ki dwong otyeko orumo i wang na, ci anen calo an otyeko oromo gwok ki kuc me polo. Ka pude, tek na odwogo, ci amalo. Wang pa Yesu ma opong ki mito pud oneno an keken, ki corone opongo cwiny na ki ber. Dul pa En opongo an ki luoro maleng ki mito ma pe romo waco.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> Lapwony am kombedi oyabo wang od, kacel wa aryo owoto woko. Omiya cik ni an amed dok akawo jami weng ma an oweko i woko. Ka man otyeko, omini an cing ma rangi girini, ma otyeko ogiroko maber. En omiya cik ni an akete ikom cwinya am, ki ka an amito neno Yesu, amed ki ikom cwinya am kendo apango woko tutwal. Onyutu an ni pe alek obed ka ogiroko pi kare mo keken; ka dong obinyo oyuko, obedo tek me opango odoko maber. Aketo cing ikom cwinya am, ki cwinya maber awoto piny i katupe matidi, ka apaki Rwot ki awaco bot dano weng ma an oneno kama gin romo nongo Yesu. Lom man omiya lakayo. Cing marangi girini onongo obedo calo geno i cwinya am, ki ber ki yot me geno i Lubanga ocako lero i cwinya am. Testimonies, volume 1, 27-29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Kare ki agiki pa Exeter Camp Meeting i 17 August nyaka 22 October 1844, obedo cawa 66. Cawa 66 magi gin kare me nyuto pa “Midnight Cry”, kede i “parable of the ten virgins” jo ma i kare meno ginyuto ngec gin calo jo ma tye ki mafuta, ento jo ma pe ginyuto ngec i kare meno pe tye ki mafuta.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

I lok me gonyo, nyom obedo i cako kare me kuro. Nyom me cik obedo, ci dano weng gidwogo i ot kene, giguro nyaka won pa laco me nyom ocimo ni tye maber wek gicako bedo kacel calo laco ki dako. Kwo marac i kin nyom me acel ki kit me aryo ma itimo ikare me otum odii gigamo ne calo ceko nyom. Cawa me kuro ne obedo piny ikom won pa laco me nyom ka tye ka kuro me neno ngo ma obedo bot nyako me nyom i kare mapol. Ocako nyathi iye?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Ka won otyeko keto wii ni gin weng obedo maber, wot pa nyom i iye otum ocako; ocako i otum pi kwero cobo ma tek pa ceng i Palestine. Pien mano, jogi ma giyiko nyako — nyako ma pe oywiny i lok me calo — kimii cik ni obed ki taa pa gi keken kede mafuta pa gi, bedo ka loro pi kwac me i iye otum ma cwalo ngec ni wot pa nyom tye ka woto, pien myero otime i otum. I Exeter kwac me i iye otum obino, kadong i tye ki mafuta ma orumu pi wot pa nyom onyo pe i tye kede.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Ka giwoto ki Exeter kede kwena, ginyutu jo ma kityeko kiketogi alama. Moko obedo ki mo ma rwate pi gidonyo i nyome i ceng 22 me October, 1844; ento moko pe. Ceng 66 magi nyutu kare me cawa ma jo pa Lubanga kityeko kiketogi alama nyo i odi ma kiloro me Cik me Sande. Ka obedo ki mo ma rwate, gidonyo ki gen i Kabedo Maleng ma maloyo weng. Sista White onyutu ni jo pa Lubanga bidonyo i Kabedo Maleng ma maloyo weng i ceng me agiki, kede i gin pa iye me alpha, obedo temo me bedo onyo tho ma otiyo ki donyo ki gen i Kabedo Maleng ma maloyo weng. I ceng me agiki, jo 144,000 wabittemo pi ka gibidonyo ki gen i Kabedo Maleng ma maloyo weng onyo pe. Obedo dok tem me bedo onyo tho.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> I yweyo ot pa Lubanga, Yesu onongo nyutu ni en Mesiya, ka odonyo i tic pa en. Ot man, ma kiketo pi ka bedo pa Lubanga Maleng, onongo kigero ne obed pien me tito pi Israel kede pi lobo weng. I kare weng ma pe tye giko, mit pa Lubanga ne obedo ni gin weng ma ocweyo, kobedo aa ki seraf ma cal ki maleng, nyo i dano, myero obed ot pi bedo pa Lacweyo i iye. Pi richo, dano weng pe dong obedo ot pa Lubanga. Ma kiketo i otul ki kiyeko marac, cwinya pa dano pe dong nyutu dwong pa Lubanga Maleng. Ento, kun Wod Lubanga obedo dano, mit pa polo otyeko. Lubanga obedo i dano weng, kede, ki ng’wono me waro, cwinya pa dano dok obedo ot pa en. Lubanga onongo kigero ni ot pa Jerusalem myero nyutu kare ducu bedo madwong ma oyabe bot cwinya weng. Ento Yahudi pe gicono pire tek pa ot ma gi kwayo dwong mapol i iye. Pe gimiyo gi keken obed ot maleng pi Lamo Maleng. Bar pa ot pa Lubanga i Jerusalem, ma opong ki kec me cato ma pe maleng, onongo nyutu atir atir ot pa cwinya, ma kiyeko ne pi bedo pa dwaro pa ringo kede paro ma pe maleng.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Ka oyweyo ot pa Lubanga ki jo me cayo kede jo me cato pa lobo, Yesu opango kit ticne me yweyo cwinya ki pwodru me richo,— ki dwaro pa lobo, ki dwaro me kene kene, ki yore marac, ma koko pwon. Malaki 3:1–3 kikwayo. The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Lanabi owaco ni, “Anen malayika mukene obuto ki polo, ki twero madwong; kede piny ocane ki dwong’ pa iye. Kede okok ki dwon ma tek, waci ni, Babilon ma madit oboto, oboto, kede obedo ot pa lajok” (Yabo pa Yohana 18:1, 2). Man en ngec acel keken ma kimiyo ki malayika marom aryo. Babilon oboto, “pien omiyo piny weng omak waini me kwer pa yo marac me coyo pa iye” (Yabo pa Yohana 14:8). Waini man ngo?—Pwony ma pe adieri pa iye. Omiyo piny Sabati ma pe adieri i kabedo me Sabati me cik ma angwen, kede odwogo lok ma pe adieri ma Satan en ma acel owaco bot Eva i Eden—bedo pe tho ma mapore tek pa cwinya. Lok me bal mapol ma rwate en oyabo maber loyo i kabedo ducu, “kun opwonyo calo pwony cik me dano” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Ka Yesu ocako tic pa iye i lwak, ocweyo Kac pa Lubanga ki yubu marac ma gigonyo iye. I kare me agiki me tic pa iye, ocweyo Kac pa Lubanga odoco. En aye, i tic me agiki me ciko lobo, gigolo kwac ariyo ma tye keken bot kanisa. Ngec pa malaika me ariyo en ni, ‘Babilon opoto piny, opoto piny, boma maduong’ en; pien en omiyo oganda weng kinywogo mwenge me cungi pa yarone’ (Revelation 14:8). Ka i dwon madwong’ me ngec pa malaika me adek, ginweno dwon ki polo ma waco ni, ‘Wuti ki iye, jo ma an, wek pe obed luteyo kede i balone, ka wek pe oyud ki i cobone. Pien balone odugi i polo, ka Lubanga oparo maracone’ (Revelation 18:4, 5). Selected Messages, book 2, 118.

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