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

Buk pa Joel ki Kanisa me Seventh-day Adventist ma Laodicean - Namba Adek

A Vineyard of Red Wine

Puodho pa waini ma kot

Author

Jeff Pippenger

Published

December 3, 2025

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We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Wan otyeko poth me coc ma anyim ki penyo man: 'Ka tami magi dong kiketo i kare, romo penyo ni: nadi ma i 9/11 Buk pa Joel obedo lok ma Peter onyutu i Pentecost?'

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Petro otye ka nyutu ni gin ma Yoeli owaco tye ka timore i nino pa Pentekote, ma obedo alama me kare ma yaro otum pa kare pa Pentekote. I kare pa Pentekote tye nyutu pa Roho Maleng i cako, ci i otum tye nyutu pa Roho Maleng madwong loyo. Ki yie, ka wa nongo ngec ni Bibul kacel ki Roho pa Poropheti gi keto Yoeli i kare pa kot me agiki, wa twero ngeyo ni buk pa Yoeli obedo adieri me kombedi i 9/11; ki ni jami weng i buk gi bi waco pire tek ikom tari pa poropheti ma cako i 9/11 nyaka kacel ki kwo marac abicel mag agiki, ma Yoeli oyaro calo ‘nino pa Lubanga’.

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Macalo kit ma ginyuto ne i mwaka 1888, i ceng 9/11 cwalo lok pa Laodicea obedo adiera me temo ma kombedi. Isaya nyuto kit pa lok acel acel man i chapta 58, ki yeyo dwon pa ne calo okembe me nyutu jo Lubanga richogi. “Ceng” ma Isaya ocako yeyo dwon pa ne calo okembe, en aye ceng acel keken ma o wero wer me puod me mizabibu.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

> I kare meno, weruru iye: “Pach me waini me kok.” An Rwot, agwoko ne; abimiyo ne pi i kare weng; pi ngat mo pe obalo ne, abigwoko ne i otii ki i tin. Kica pe tye i an: ngat mane bi keto olut me tung ki tung i lweny ki an? Abi kweyo iye gi, abi loro gi weng. Onyo obed omako twero na, me otimo kuc ki an; ci obi timo kuc ki an. En obimiyo ludito pa Yakobo gicako kom; Israel obicer ki obiyal, ci opong wi piny ki yabu. Isaiah 27:2-6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Isirayɛl me cwinya me kare ma kombedi ‘bimed kede bibuto, ka bipongo wang piny weng ki meyo,’ i cawa me kot me agiki, pien kot me acaki omiyo buto ki mede pa yot, ento kot me agiki omiyo meyo. Ka ot pa New York opoto i 9/11, malaika madwong me Makki apar aboro obur i piny, ki kot me agiki ocako me nyiri. I cawa meno, latic me neno pa Lubanga myero ogono ageng bot Kanisa me Laodicea. Ngec pa Isaya ma nyutu bal pa jo pa Lubanga bene obedo wer me paca me waini ma rubi. Dul acel me Joel en aye ngec meno keken.

> The word of the Lord that came to Joel the son of Pethuel.

> Lok pa Rwot ma obino bot Joel, wu Pethuel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Winju lok man, jo macon, ki jo piny weng, mi winye. En man obedo i kare wunu, onyo i kare pa kwaro wunu? Waco pi en bot nyithu, ci mi nyithu waco bot nyithgi, ci nyithgi bot dul mapat.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Gin ma palmerworm ose weko, locust ose chamo; kede gin ma locust ose weko, cankerworm ose chamo; kede gin ma cankerworm ose weko, caterpillar ose chamo.

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

> Cunguru, luli, ki loru; ki goyuru dwor, jo manyo waini weng, pien waini manyen; pien otyeko ogolo ki bot lwawu.

> For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

> Gweng acel ocake i lobo na, ma matek, ki pe tye ki rwom; lunygi obedo luny pa leona, ki tye ki luny me ceke pa leona madwong. Ogoyo piny woko yath pa waini na, ki ogwoko cing pa yath pa fiki na; oyiko ducu, ki ocwee woko; twic pa yath ne odok oyera. Kujo calo nyako ma pe otero, ma oguro iye ngut me gunia, pi dichuo pa kare me otino ne. Misango me cham ki misango me nyweno kigol woko ki i ot pa Rwot; jodolo, latic pa Rwot, gi kuyo. Pur obale woko, lobo kulo; pien cere obale woko: waini manyen ojume, yoo okado woko.

> Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

> Beduru ki kica, jo me puro lobo; wuoyuru, jo me gwoko latir, pi wete ki balere; pien tic me kwanyo cam pa lobo obale. Latir ojemo, ki yat opwoyo opoth; yat pomegreneti, ki yat palam bende, ki yat apul; en aye yat weng pa lobo opoth: pien mor oceto woko ki bot wodi pa dano.

> Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

> Guburu piny, luru peko, in lajul; wuce, in lutic pa kom; bi, beduru kare weng i yugo me kworo, in lutic pa Lubanga na; pien minja me cam ki minja me min kigiweko ki ot pa Lubanga wut. Laruru weko camo, wacwuo dul ma maleng, cwoyu lalo kede jo me piny weng i ot pa Rwot Lubanga wut, kac wukwac bot Rwot ni, Iyee, pi nino! Pien nino pa Rwot dong tye i kor, ki macalo goro ma aa bot Lubanga Madwong obino. Pe ni cam dong ki ngolo anyim wang wa? In aye, mor kede yot cwiny ki ngolo ki i ot pa Lubanga wa. Yik me yiko kigore i bwolo me lobo gi, apuru gu kityeko weko piny, ot me yie gu kibalo; pien cere dong opoto. Nining lewic gi tye ka wuco! Gudyang gu kityeko loko wic, pien pe gi tye ki yie me yemo; in aye, gugol me meme kityeko weko piny.

> O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

> A Rwot, an abi kwaco i bot in: pien mac omoko paca me tekene, ci tong me mac ocoyo yomo weng me lobo. Timbe me lobo bene gikwaco i bot in: pien yoo me pi dong ogabo, ci mac omoko paca me tekene. Joel 1:1-20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Git acel pa Joel tye ka waco ikom balo ogor me zabibu pa Lubanga. Yesaya keto piny ni “nino eno” obedo nino ma lub me agiki cako, pien yath i nino eno cako cweyo yaka ki tute. Lok ma Yesaya owaco ni jo pa Lubanga bi “keto tyen iye,” “cweyo yaka ki tute,” ci opongo piny weng ki “yie,” nyutu rek ma matwal me yo adek. Yath keto “tyen” iye i piny. Pi eni, “keto tyen iye” nyutu bedo “cung i piny,” ma piny obedo gin ma gicako iye, onyo kite ma gin ocako iye. Gin ma “wuoko ki i Jakobo” “keto tyen iye,” ci kimiyogi nying “Isirayeli.” Gin ma wuoko ki i kit me Laodikia ci kimiyogi nying Jo-Filadelfia, ento me gwoko kit eno mito loyo i yo me temo ma otum i cik me Sande.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Rwom me janabi ma tye i bot Yakobo (ngat ma ywayo kabedo) ki Israel (jaloyo) tye ka nyutu ni i 9/11, jo ma “gimiyo cinge piny” kun gidok cen i kit ma ocako gin, kany keken gidonyo i rwom me singruok. I kit me janabi, loko nying obedo cal me singruok, macalo ma nen i Abram dok obed Abraham, Sarai dok obed Sarah, Yakobo dok obed Israel ki mukene. I lok man, jo ma odok cen i adiera me con me kit ma ocako gin i 9/11 gidonyo i rwom me singruok, ka koth ocako miyo “blossoms” ki “buds.” I Cik me Sande, piny weng bi opong gi “fruit” pien dong koth bi moyo pe ki rume.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Isaiah myero rwate kwede keken, kacel ki lanabi weng mapat; ento Isaiah myero weyo dwonye malo calo bur me nyutu jo Seventh-day Adventist pa Laodikea balgi, i kit me mere me puro pa emiti me waini. Mere man Kiyesu oyaro i twee me calo me puro pa emiti me waini. Puro pa emiti me waini omiyo opuk cwinya ka oneno Jerusarem pi kare ma agiki, mapwod pe ginyungo ne i musalaba; pien onongo ngeyo ni Israel me con otyeko ogiki kare me temgi, ci gicweyo woko gi bedo jo me lunyodo pa Lubanga. I kare acel acel Kristo otimo lunyodo ki jo ma gibiro kel woko bibala mabeco ki i puro pa emiti me waini pa Lubanga. Ka obedo twee me puro pa Yosua i acaki onyo me Kiyesu i agiki, jo ma odoko jo me lunyodo manyen gigamo cal pa 144,000.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kristo owaco ikom lok me Janabi Yesaya ma ikom puoth me zabibu, kede Sister White bene timo kamano.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

> Apuk pa ot me zabibu pe rwate ki piny pa Yahudi keken. Tye ki pwonye pi wa. Kanisa i kare man Lubanga omiyo twero madit ki kica madit, ci En tye ka neno ni kanisa obed ka ogolo adwogi ma rwate kwede. Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

En konyo me cwiny maber me kano dyere ma kelo bot lok ma agiki pa Roho me Poropheti.

> “Chapter 23—The Lord’s Vineyard

> Gonyo 23 - Pur me zabibu pa Rwot

> “The Jewish Nation

> Oganda pa Yahudi

> “The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

> Loc me gonyo pa wod aryo onongo okube ki loc me gonyo pa pach me wini. I acel, Kristo onongo oketo i anyim lapwonye pa Juuda pire tek pa winyo ki timo cik. I mukene, en onongo onyutu ogwede mapol ma omiyo bot Isirayel, kede iye onyutu twero pa Lubanga me kwayo winyo gi. En oketo i anyimgi lamal pa dwaro pa Lubanga, ma kun winyo gi onongo romo gitiek. Kwanyo goro ki kare ma bino, en onyutu kit ma, pi pe gitieko dwaro pa En, dul me piny weng onongo tye kagolo woko ogwede pa En, kede kelo keth bot kene.

> “‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

> "Ne tye rwot ot acel," Kirisito owaco ni, "ma oyubo yom me zabibu, kede ocweyo oko woko, kede ocano loro me waini i iye, kede otimo tur, kede oketo i lwete pa jo yubu, ci ocito i lobo ma bor."

> “A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

> Lanen Aisaia omiyo wa lok me kit lobo me zabibu man: “Kombedi abicwer bot ngat ma an amaro tutwal, cwe pa ngat ma an amaro, ikom lobo me zabibu pa en. Ngat ma an amaro tutwal tye ki lobo me zabibu i got ma loro maber tutwal; ki otuk kwede olonyo, ki okwanyo kidi ma iye, ki oyobo yie me zabibu ma kiyero maber loyo, ki ogero bur i tung iye, kacel bene ki otimo otur me waini iye; ki oro ni obiyabo zabibu.” Aisaia 5:1, 2.

> “The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

> Latiyo piny onongo yero pur acel ki i otuc; ogoro, ocweco, oyubo ne, ci oketo iye yath me zabibu ma kiyero maber, kuneno ni obinyutu rweny mapol. Pur man, kaka obedo maloyo piny ma pe ki yubo, ogeno ni obimiyone ye kunyutu adwogi me gwoko ne ki tic ne i yubo ne. Calo mano, Lubanga oyero jo ki i piny me kipwonyo gi ki kinywoyo gi ne Kristo. Laco me nyig lok owaco ni, ‘Pur me zabibu pa Rwot pa lub pa lweny obedo ot pa Isirael, ci jo Yuda en yath pa En ma oyom cwinye.’ Isaia 5:7. I bot jo man Lubanga omigi twero madit mapol, ogwede gi maber mapol ki i ber pa En ma opong. Oneno botgi ni gibimiyo Ye ki cwalo rweny. Onongo myero ginyutu cikke pa lobo pa En. I tung i piny ma opoto ki marac, onongo myero giyaro kit pa Lubanga.

> “As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

> Macalo lobo me yic cal pa Rwot, gimyero kelo mego ma opoto weng ki mego me piny me jo ma pako kic. Jo magi ma pako kic gicwalo gi pire kene me timo tim marac. Kwer ki bal, lamal, jwere, ki tice me balo ma pire tek, gityeko timo gi pe gikwanyo. Richo, bedo piny, ki peko obedo mego me yic ma obalo. Ento mego ma nywako ka yic cal ma Lubanga otyeko yweyo myero obedo ma opoto weng.

> “It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

> Obedo twero pa piny jo Yubu me nyuto kit pa Lubanga, calo en ma ki nyutu ne bot Mose. I dwogo i lamo pa Mose, ‘Nyuta an dwong mamegi,’ Rwot ocike ni, ‘Abi miyo ber pa an weng ogolo i anyim in.’ Exodus 33:18, 19. ‘Rwot ogolo i anyim ne, kede owaco ni, Rwot, Rwot Lubanga, ma tye ki kica ki guwedo, ma piny-cwiny, ki opong ki ber ki ada, ogwoko kica pi alufu, okweyo bwono, ki golo cik, ki bal.’ Exodus 34:6, 7. Man en le ma Lubanga onongo mito bot jo ne. I maleng pa kitgi, i maleng pa kwo gi, i kica gi, ki guwedo gi, ki paro-cwiny gi, myero ginyutu ni ‘cik pa Rwot obedo matwal, tye ki teko me dwogo cwiny.’ Psalm 19:7.

> “Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

> Kaa jo Juu, Lubanga omito me mii ogwede mapol ma matek bot jo weng. Kaa Isirayel, yoo ne myero ki cweyo pi yaro ler pa En i lobo weng. Dul me piny i lobo weng, kun gi lubo kit me tic marac, ngec pa Lubanga ocwil ki gi. Ento i kica pa En, Lubanga pe onongo ojalo gi woko ki bedo. En omito me mii gi nyonyo me ngenyo En kaa Kanisa pa En. En ociko ni cikke ma onyuto kaa jo pa En obed yoo me dwoko cal me kit maber pa Lubanga i dano.

> “It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

> Me tyeko paro man, Lubanga okwayo Abraham ki woko ki kaka pa en ma pako kic, ci omiyo cing mii obedo i piny Kanaan. “Abi miyo ki in dul madit me jo,” en owaco, “kede abi miyo ber bot in, kede abi timo nyinge obed madit; ci in ibedo kica.” Genesis 12:2.

> “The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

> Lutino pa Aberaham—Yakobo kacel ki lutino pa iye ma obino anyim—ne kikelo gi i Misri, pi myero gi nyutu i tung pa piny eno ma madit ki marac cik me Piny pa Lubanga. Lamal pa Josefu, kacel ki tic madwong pa iye me gwoko kwo pa jo Misri weng, ne gin cal me kwo pa Kiristo. Mose kacel ki moko mapol ne gin jaratiro pa Lubanga.

> “In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

> I kawo woko Israel ki Misri, Rwot odwogo omiyo nyutu twero ne ki kica ne. Tic mapol ma pire keken ma otimo i cwoyo-gi ki tere, kacel ki kit ma otere gi ka gicako wot i piny obur, pe gitye pi ber-gi keken. Gin man gitye me bedo calo ngec me tam bot ogwanga macego. Rwot onyutu pire kene calo Lubanga ma bor ikom twero ki ladwong weng me dano. Alama ki ngice ma otimo pi jo ne onyutu twero ne ikom kit pa piny, kacel ki ikom ladwong me jo malamo kit pa piny. Lubanga odwogo otyeko wot i piny me ngwec pa Misri, macalo bino woto i piny i ceng me agiki. Ki mac ki yamo ma matek, ki ogoro piny ki tho, ‘An Atye’ ma ladwong ocweyo jo ne woko. Okwanyo-gi woko ki piny me tere. Odogogi wot i ‘piny obur ma madit ki marac matek, ma iye tye nyoka me mac, kede skopiyon, kede cek me pe pi.’ Detoronome 8:15. Okelogi pi woko ki ‘kidi me flint,’ kede ogwedi-gi ki ‘yie pa polo.’ Zabura 78:24. ‘Pien,’ Mose owaco ni, ‘lapok me Rwot obedo jo ne; Jakobo obedo aloka pa dii ne. Otyeko onongo ne i piny obur, i gungu ma pe tye gin; odogone, omino ne ngec, ogwoko ne calo pir me wang ne. Calo lawiny ma ojigi diro ne, oboro i wi nyithinedi, oloro pac ne weng, okumo-gi, ogolo-gi i pac ne: kamano Rwot keken odogone, ki pe tye Lubanga ma moko kwede.’ Detoronome 32:9-12. Kacek, okelo-gi bot pire kene, pi gubed i dye pa Loyo Weng.

> “Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

> Kirisito obedo Jatelo pa jo Israel i yore me wotgi i thim. Ka onongo obedo iye lawi me bul i ceng, ki iye lawi me mac i otum, otelo gi, onyuto gi. Ogwoko gi woko ki peko me thim, okelo gi i piny me kica, ki i wang pinye weng ma pe gigeno Lubanga, oketo Israel obed jami pa ne kene ma oyer, puodho me rabuon pa Rwot.

> “To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

> Bot jo man kigi miyo gi me gwoko lok pa Lubanga. Tul me cik pa En, kite ma pe kato me atir, kica, ki maleng, onongo gigwoko gi. Winyo kite man onongo obedo lwakgi, pien obi reso gi ki obalo gi kene ki tic me bal. Kacel, calo ot me gwoko i pur me zabibu, Lubanga oketo i tung lobo ot maleng pa En.

> “Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

> Kristo ne obedo lakwan pa gi. Macalo calo en onongo tye ki gi i pango, bene ka dong myero en obed lakwan pa gi ki lami wot pa gi. I Tabanako ki i Templo, madwong pa en otye i Shekinah Maleng i wi kiti pa kica. I tung pa gi, en kare weng onongo konyutu opong pa maro pa en ki cwiny gumu pa en.

> “God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

> Lubanga odwaro mi jo pa En Israyel obed pak ki duŋ. Omii gi gin me cwiny weng ma tiyo maber. Lubanga pe ogwoko ki gi gin mo keken ma tiyo maber pi yubo kit ma mi gi cwal cal pa En.

> “Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

> Winyo pa gi i cik pa Lubanga onongo miyo gi doko lagam me ber bedo bot kabilo weng i lobo. En ma romo miyo gi rieko ki twero me tic i tic weng ma cony, onongo omedo bedo lapwonygi, ki omiyo gi rwom ki maloogi kubo winyo cik pa En. Ka gi winyo, onongo gikwoko gi ki tuo ma omako kabilo mukene, ki onongo gibend gi kica pa Lubanga ma miyo tek pa cwinye ki rieko. Rwom pa Lubanga, kit-rwot pa En ki twero pa En, ne myero onen i ber bedo gi weng. Gin ne myero bed pinyruoth me lami ki lawi rwot. Lubanga omiyo gi jami weng me konyo me miyo gi doko piny ma madit loyo weng i lobo.

> “In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

> I i kit ma atir loyo weng, Kristo, ki kom Moses, ocweyo i nyimgi dwaro pa Lubanga, ki ocoyo nining cik ma punyore pi yubo maber pa gi. ‘Wunu obedo jo maleng bot Rwot Lubanga wunu,’ En owaco; ‘Rwot Lubanga wunu oyeru wunu wek obedo jo ma keken pi iye kene, ma loyo jo weng ma tye i wi piny.... Ngene ento ni Rwot Lubanga wunu, en aye Lubanga, Lubanga ma atir, ma ogwoko lonyo ki kica bot jigi ma gialo En ki gwoko cikne nyaka i dul alup.... Ento myero wunu gwoko cik, ki yore, ki gamo, ma an acike wunu tin, wek wunu timgi. Eyo, ka wunu winyo gamo magi, ki wunu gwoko gi, ki timgi, ento Rwot Lubanga wunu obi gwoko bot wunu lonyo ki kica ma olonyo bot kwar wunu; kadi bene obi maro wunu, ki obi gwede wunu, ki obi medo wunu mapol: bende obi gwede nyithin wunu, ki yot me piny wunu, cere wunu, ki waini wunu, ki mafuta wunu, med pa dyang wunu, ki rombe wunu, i piny ma olonyo bot kwar wunu me mi wunu. Wunu obi obedo ogwede loyo jo weng.... Kede Rwot obi kwanyo bot wunu dwec weng, ki pe obi ket i wunu dwec marac pa Ijipt, ma wunu ngene.’ Detoronome 7:6, 9, 11-15.

> “If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

> Ka gi rwako cik pa En, Lubanga ogamo gi ni obimiyo gi wic me olemo ma maber loyo, kede okelogi mo oyinyo ma aa ki iye got. Ki bedo tutwal obipongogi, kede onyiso gi golo woko pa En.

> “Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

> Pien gi pe winyo Lubanga, Adamu ki Eva ogweyo woko ki Eden; kadong pi kwer, piny weng ocwer woko. Ento ka jo pa Lubanga gibwinyo cik pa En, pinygi bidhwogo i bedo maromo yie ki maleng. Lubanga keken omiyo gi cik ikom pur ngom, ki gi myero otimo kwede i dwogo ne. Kama mano, piny weng, i cing pa Lubanga, obidok calo pwonye ma nyutu adwogi me cwiny. Macalo ka i winyo cikke me kit ma En oketo i piny, piny myero omiyo yie ne; kagami, ka i winyo cik pa En me condo maber, cwiny pa jo myero nyutu kit pa En. Kede bene, jo ma pe tye ki ngec pa Lubanga binenge ni jo ma timo tic ki lamo i bot Lubanga ma Tye Ngima gin obedo maloyo.

> “‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

> ‘Nen,’ Mose owaco ni, ‘Atyeko opwonyo wunu cikke ki otum, macalo keken ma Rwot, Lubanga na, ociko an, pi wutimo kamano i piny ma wuceto me mako ne. Omiyo gwokgi ci timgi; pien man obedo rweny me wunu ki ng'eyo me wunu i wang jogi, gin ma biwinyo cikke weng man, ci gibiwaco ni, “Adier, piny maduong man obedo jo marweny ki jo mang'eyo.” Pien piny mane tye maduong kore, ma tye ki Lubanga matye macek i botgi, calo Rwot Lubanga wa tye macek i botwa i gin weng ma wan walamo bot En pi gi? Kacel, piny mane tye maduong kore, matye ki cikke ki otum ma tye kakare calo cik weng man, ma an aketo i nyim wunu tin?’ Deuteronomy 4:5-8.

> “The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

> Jo Israel myero gicobo piny weng ma Lubanga oyero pi gi. Gagi me piny ma gibalo woro ki tic bot Lubanga makakare, myero ocweyo gi woko ki piny. Ento dwaro pa Lubanga obedo ni, ki nyuto kit pa En me tung Israel, jo myero gidok bot En. Bot piny weng lwak me Lok maber myero omi. Ki pwonye me tic me yub, Krais myero oket i malo i anyim gagi me piny, ki gin weng ma giyen bot En myero gibed ngima. Gin weng, calo Rahab dako pa Kanaan, ki Ruth dako pa Moab, ma gikwanyo woko ki woro Lubanga mukene odoko bot woro Lubanga makakare, myero gicoko rwate ki jo ma En oyero. Ka lim pa jo Israel medore, myero gimedo kome pinygi, nyaka lwaka gi ogoc piny weng.

> “God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

> Lubanga omito me kelo jo weng i tung telo pa En ma opong ki kica. En omito ni piny opong ki mor ki kuc. En oyubu dano pi mor, kede en omito ni cwinya pa dano opong ki kuc me polo. En omito ni ot me i piny obed cal pa dul madwong ma i polo.

> “But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

> Ento Israel pe otyeko dwaro pa Lubanga. Rwot owaco ni, ‘An atyeroni in cal wini ma ber loyo; koko ne obedo atir ducu: ento pingo dong i dok obedo cal wini ma pe ngene koda, ma goro woko?’ Yeremia 2:21. ‘Israel en cal wini ma nono; ocimo cim pi kene.’ Hosea 10:1. ‘Kombedi, in jo Jerusalem ki dano pa Juda, timuru dic, akwayo botu, i kom an ki apap wini na. Ngo mapol ne twero timo i apap wini na ma pe atimo iye? Pingo ka an oneno ni obinywako wini, ento onywako wini marac? Kombedi, woti; abi waco botu ngo ma abi tim i apap wini na: abi kwanyo olwal ne, obi nyomo; abi bolo ogira ne, obi koko iye: abi weko opoto; pe gibicwero, pe gibidogo iye; ento opok ki orwogo obidong oyuke iye: abi miyo lanyut cik ni pe gicobo koth iye. Pien ... odwaro dic, ento nen kubo; odwaro atir, ento nen yeyo.’ Isaia 5:3-7.

> “The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

> Rwot, ki kom Moses, ocwalo i anyim jo merege agiki pa golo woko ki en. Ka giremo pe gigwoko laloc mere, gubiywoko kene woko ki tyen pa Lubanga, kede kica mere pe obino i tunggi. ‘Kik i wil,’ Moses owaco, ‘Rwot Lubanga ni, ka pe igwoko cikke mere, ki tami mere, ki yore mere, ma an ociko in tin; pien ka i niang opong, ki i yubu ot maber ki ibedo iyegi; ki ka mbe ni ki meme ni opong, ki feza ni ki dhahabu ni omede opong, ki gin weng ma itye gi omede opong; dong cwiny in obolo, ka i wil Rwot Lubanga ni.... Kede iwaco i cwiny ni, “Teko pa an ki teko me lwak na aye omiyo an oyudo lagoro man....” Kede binen ni, ka iwil Rwot Lubanga ni weng, ka i woto i wie lubanga mukene, ki itici botgi, ki igwokogi, an atemo botwu tin ni gunabalo woko adada. Macalo ogwanga ma Rwot obalo i anyim wangwu, kamano be gunabalo; pien pe guwero dwon pa Rwot Lubanga wu.’ Detoronomo 8:11-14, 17, 19, 20.

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Jo Yawuudi pe giwiny ciko ma kimiyo botgi. Gi wiro Lubanga, ci gilu neno woko twero madit ma gi tye kwede macalo lami pa En. Kica ma kimiyo gi pe okelo kica bot piny. Gin acel acel me ber ma gitye kwede gicwalo pire kene pi pakgi. Gi kwanyo Lubanga woko i tic ma omito ki gi, ci gi kwanyo dano mwegi-gi lupwony me yie ki tyen ma maleng. Macalo jo piny mapwod pe otyeko pi madit odonyo, gi woto i yore weng me paro marac i cwinygi. En aye, gi pok jami ma maleng wek onyutu calo yubu, gi waco ni, ‘Ot pa Rwot, ot pa Rwot, aye man’ (Yeremia 7:4), i kare acel kacel ginyutu kit pa Lubanga marac, gi yeko nying ne, ci gi kwero kabedo maleng pa En.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

> Jo me puru ma kiketo gi me gwoko puru pa Rwot, pe ne gin matir i lapok tic ma kicwalo botgi. Jodolo ki jopwonyo pe ne gin lapwon matir pi jo. Pe gi gwoko i wangegi ber ki ng'wono pa Lubanga, kacel ki rwom pa En bot hera gi ki ticgi. Jo me puru man onongo gicano me yiko nyinggi keken. Onongo gicano me meko enyo pa puru pi gi keken. Onongo gicako tic me kawo wic jo botgi, kacel ki miyo luor obed botgi.

> “The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

> Lada pa richo pa ludito magi i Isirayel pe obedo calo lada pa richo pa ngat maricho ma macok coki. Ngat magi obedo piny kica ma dit loyo i bot Lubanga. Gi okwako kica ni gibitito waco, 'Lubanga owaco kamano,' ki gikelo winyo matek i kwo pa gi me tic. Pe gi timo man; ento gi giyubu marac Lok pa Kitap Maleng. Gi oketo tic ma matek i wi dano, gimiyo gi timo rit me calo-calo ma ocot i yore weng me kwo. Dano weng obedo pe ki kuc pi kare weng, pien pe gityeko cik ma rabbi oketo piny. Ka gineno ni gwoko cik ma dano ocweyo pe romo, gi ocayo i kom cik pa Lubanga.

> “The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

> Lubanga ociko jo pa En ni, En aye Ladit pa ogaa me zabibu; kacel ki ni gin weng ma gitye kwede kimiyo gi i gwoko, me tiyo kwede pi En. Ento ladolo kede lami pe gitimo tic pa kitgi me maleng calo ni gitye ka gwoko gin pa Lubanga. Gitye ka wayo ne pire keken gin ma kimiyo gi i gwoko, pi yubo anyim tic pa En. Cwinygi marenyo gin pa dano kede mito mapol omiyo bende jo ma pe ngeyo Lubanga oyaro gi. Kamano, piny me jo ma pe Yudaya kimiyo gi okore me poyo marac kit pa Lubanga kede cik pa lobo pa En.

> “With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

> Ki cwinya pa won, Lubanga onongo oywako kwede jo ne. Ogamo gi ki kica ma omiyo gi kede ki kica ma ogolo gi. Ki kuc me cwiny, onyuto richo gi i wanggi; kede ki piko me cwiny, okuro ni gicono richo gi. Lubanga ocwalo lanabi kede lakwena me waco lok ikom twero pa Lubanga ikom jo apur; ento pe gikwedo gi, gicoyo gi macalo jo me lweny. Jo apur giyaro gi, kede ginego gi. Lubanga dong ocwalo lakwena mapat; ento gicoyo gi calo ma mukwongo, ento jo apur dok ginyuto golo cwinya mapol matek.

> “As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

> I agiki, Lubanga ocwalo Wod pa Lubanga, waco ni, “Gibibedo ki poo bot Wod pa an.” Ento gengo gi ocweyo gi bedo ki cwinya me dwogo kwer, ci gi waco ikin-gi keken, “En aye lapiir; bawa, wa kwanyo kwo pa en, ci wa mako piir pa en. Ci dong wabibedo keken ka wa rwate paca me zabibu, ki timo calo wa mito ki yabu pa en.”

> “The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

> Ludito pa Jo-Yahudi pe giamaro Lubanga; ka mano gicweyo gi woko ki iye, giweyo woko kwanyo pa iye weng me timo kube ma rwede. Kirisito, en ma Lubanga omaro tutwal, obino me nyuto twero pa Lawo pa ogweng me wina; ento latic me ogweng gi lego ne tutwal, gi waco ni, ‘Pe wa mito ni dano man obed rwot wa.’ Gi lufo Kirisito pi lamal pa kit pa en. Kit ma en opwonyo obedo maloyo te megi mapol, ci gi tye ki cwiny marac pi loyo ma obino kwede. Opwonyo gi, oyaro cwinya aryo megi, ki onyu gi gin ma pe yabu obino pi yo megi ma gitye kobo. Man okelo-gi i lal. Kwer ma pe ginyalo muŋo ocwiyo cwinygi matek. Gi lego rek ma malo me kica ma Kirisito onyu to kare weng. Ginego ni pwony pa en obedo keto-gi i ka ma dwaro pa gi keken bino yaro woko, ci gimego cwinya ni gibal ne. Gi lego lapok tic pa en me ada ki luoro Lubanga, ki kwo me cwinya ma malo ma oyaro i jami weng ma otimo. Kwo pa en weng obedo kwer bot dwaro pa gi keken, ci ka tem me agiki obino—tem ma twero ne obedo winyo cik me kwo matwal onyo pe winyo me tho matwal—giweyo woko En ma Maleng pa Isirayel. Ka gipenyo-gi me yero i kinde Kirisito ki Baraba, giyawo ki dwon, ‘Wek i wiyogi Baraba bot wa!’ Luka 23:18. Ci ka Pilato openyo ni, ‘Ento dong, an atimo ngo ki Yesu?’ giyawo ki dwon matek, ‘Wek gikwang iye i ocak.’ Matayo 27:22. ‘Akwang rwot wuu i ocak?’ Pilato openyo, ki bot jogi me lamo ki ludito oaa dwoko ni, ‘Pe watye ki rwot, ce Sisa keken.’ Yohana 19:15. Ka Pilato olopo lwete, nyutu ni, ‘An pe atye ki bal i rem pa dano ma kica man,’ jogi me lamo odonyo kacel ki lwak jo ma pe gineno i nyuto ki cwinya matek ni, ‘Rem pa en obed bot wa, ki bot nyithin wa.’ Matayo 27:24, 25.

> “Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

> Kamano, ladito pa jo Yahudi gi otyeko yero pa gi. Yero pa gi oketo i buk ma Joni oneno i cing pa En ma obedo i kom rwot, buk ma pe dano mo romo yabo. I ducu pa dwok peko pa ne, yero man obinyutu i anyimgi i nino ma Leona pa dul Yuda obi golo laciim pa buk man.

> “The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

> Jo Yawudi giroko i cwiny lok ni gin ma Polo omaro gi mapol, ki ni cawa weng kityeko yiko gi malo calo Kanisa pa Lubanga. Gin nyithindo pa Aburahamu, giyaro ni; ki man, bedo maber pa gi nenone botgi calo tye tek tutwal, me timo ni gicako lum Piny ki Polo ni obed gikwanyo gi ki twero pa gi. Ento, kun bedo ma pe gi tye i geno, gipango pi ciko pa Polo ki pi yubu woko ki Lubanga.

> “In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

> I lawi me puod me mizabibu, ka Kirisito otyeko nyuto bot jojadolo tim mar racgi ma ki tyeko loyo weng, openyogi lapeny ni, ‘Ka Ladit pa puod me mizabibu bino, en bino timo ngo bot jo me tic i puod meno?’ Jojadolo obedo winyo waci ne kwede cwiny matek, labongo pe gi paro kit ma lok man rwate kwede gin keken; ci gin oduogo ni, ‘En obin opoto jo marac mago gi tutwal, kede obin cwalo puod pa en bot jo me tic mapat, ma gubino miyo ne meyo i cawa gi.’

> “Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

> Ka pe ngeyo, gin opogo komo botgi pire kene. Yesus otere wange iye gi, i piny wang me yeny pa iye gi nong ngeyo ni okwano gin ma obur i cwinya gi. Kit pa Lubanga ma tye iye orwenyo i wanggi ki twero ma atir. Gi neno i lalobo cal pa gi kene, gi ywee woko, ‘Lubanga pe onwero!’

> “Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

> “Ki bedo matir kede cwiny moŋ, Kristo openyo ni, ‘Pe keken ukwano i Kitabu me Lok pa Lubanga ni, “Kidi ma latic me yegi okwero woko, keken obedo wic me ingec; man tye tic pa Rwot, kede tye lamal i wang wa?” Ka tye kamano, awaco botu ni, Lwak pa Lubanga obicwalo ki botu, kede obimiyo bot piny ma tye ka yubo tic pa en. Kede dano mo keken ma obol i kidi man, obipur; ento dano mo keken ma kidi man obol i iye, obikodo opii i kungu.’”

> “Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

> Kristo onongo obedo ogengo goro pa piny pa jo Yahudi ka jo onongo ogamo en. Ento cwer cwiny ki poyo cwiny omiyo cwinygi otwolo matek; gi keto tam ni pe gibigamo Yesu pa Nazareti macalo Mesia. Gibalo Ler pa piny, ci con kwo gi ogire gi otela macalo otela me odii me abicel. Goro ma kigamo con obino i wi piny pa jo Yahudi. Kica gi ma matek, ma pe gigueko, okello goro i wiegi; i kica marac ma pe oneno, gineko gi keken. Yabo gi ki tyel wii ma otwolo okello i wiegi kica pa Jo-Roma ma gikwanyo gi. Jerusalem oneko, ot pa Lubanga ocure woko, ki kabedo ne gilimo macalo kac. Lutino pa Yuda ogiko ki yore me tho ma marac tutwal; miliyoni gicwalo gi me tic macalo lutic ma orwate i lobo me joma pe gene Lubanga.

> “As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

> Calo jo, Yahudi onongo pe gin otyeko tyeko tami pa Lubanga, ci ogaa me mizabibu okwanyo woko ki i gin. Twero ma onongo gin gitiyo kwede marac, ki tic ma onongo gin gigamo iye, kimiyo i lwete pa jo mapat.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

> "Lem me pur me mozabibu pe rwate bot piny pa jo Yahudi keken. Tye ki leko pi wa. Kereke i kare man kityeko kimiyo ne ki Lubanga twero madit kacel ki lagam madit, ki En tye ka kuro dwogo ma rwate kwede." Christ's Object Lessons. 284-296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Buk me Yoweli nyutu tarik me kot me agiki i agiki me piny. Kot me agiki obedo lok me ciko ma agiki pa Obanga, me malaika ma adek i Nyutu, chapta apar angwen. Niningo kot me agiki nyutu lok me malaika ma adek, ento bene nyutu kit me cwalo ki dwogo lok i kin Obanga ki dano, ma ki nyutu kwede calo mo ma calo zaabu pa Zekaraia, kot me acaki ki kot me agiki, mac ma oa i kidi me lela, ki cal mukene mapol. Kot me agiki pe keken en lok, ki kit me cwalo lok i kin Obanga ki dano; ento bene en keken yore me kwano Baibul ma lamaleng, ma yare rwate i Lok pa Obanga. Yore meno en “rek i wie rek” pa Isaya ma tye i chapta piero aryo abic adek.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

I acaki pa Isirael me con kede pa Isirael me kare kombedi, Lubanga, “Lapur pa puodho yath waini,” okelo Isirael “ki i thim.” Ka obedo cayo me higa 430 i Misri onyo cayo me Kare me Geng ki 538 dok 1798, Isirael gigweyo ki i “thim,” pien “thim” obedo lamal pa lacer ki cayo. Obedo Isirael me con ma me kom piny onyo Isirael me Lamo me kare kombedi, Lubanga onwologi ki cayo me thim kede “ocungo gi” “macalo jami mamegi ma oyero, puodho pa Rwot,” ma kikwayo gi bedo “jadolo ki lawi,” ma “kigi miyo gi” twero me rwako “lok pa Lubanga.” “Lok pa Lubanga” pi Isirael me con obedo “Cik,” ki pi Isirael me kare kombedi obedo “Cik kede lok pa lanen.”

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> Lubanga ocoo Kerek pa En i kare man, calo en ocoo Isirayel macon, me bedo calo ler i piny. Ki lakweyo madongo me adiera—ngec pa Malaika me acel, me aryo, kede me adek—En ocweyo gi ki bot kereke kede ki bot piny, me kelo gi i bot En ma loyo. Okelo gi me bedo gwoko cik pa En, kede okimino botgi gin ma adiera madwong me porofesi pi kare man. Calo lok maleng ma kimino bot Isirayel macon, man gin tic ma loyo me cwalo bot piny weng. Malaika adek me Apokarifu 14 ginyutu jo ma gimako ler me ngec pa Lubanga, kede giwot woko calo latic pa En me longo ciko i bor kede i pim pa piny weng. Testimonies, volume 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Isirael me kombedi kicweyo gi ni gikwaco i dwol madwong’ me malaika me adek piny i teko pa koth me agiki, kun ginyuto kit pa Kristo i bedo pa gi keken piny i teko pa Roho Maleng’. Dwol madwong’ me malaika me adek kityeko poko pire keken i cawa me gelo piny pa koth me agiki, i cawa ma kwena me koth me agiki ma pe adier me kuc ki gwok tye ka gityeko yubu gi dula pa ngat ma gine kec ki minyo pa Babulon. Magi aye lut keca pa Efraim ma Yesaya owaco komgi, ki macamwe minyo pa Yoel, ma minyo manyen kikweyo woko i dwegi. Gin ma gamo kwena me koth me agiki ma adier gicoyone ki Daniel, Misael, Hananiya ki Azariya, ma pe gigamo chiemo pa Babulon, ento gi yero chiemo pa polo. Magi aye 144,000 ma gitye ka nwero wer pa Musa ki pa Mwana Kondoo, ento bende wer pa ot pa minyo, pien lok me ot pa minyo kityeko poko i kine pa Musa, i acaki pa agano pa Isirael macon, ki dok kityeko poko i agiki pa agano pa Isirael macon i kine pa Mwana Kondoo.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Wer pa puodho me zabibu otyeko ki weyo jo me lagam ma con, ka jo me lagam manyen gitye ka ginywomo ki Laa Rwot. Laa Rwot oweyo jo ma otho i kare me yib i gweng me mwaka 40, en oketo lagam ki Yosua ka cente keken, kun tye ka gweyo nywom woko ki jo ma obino otho. Ka cente keken, Laa Rwot tye ka gweyo nywom woko ki Israyel ma con, kede tye ka nywomo Kanisa me Kricito. Alfa, ento cako me kit ma otime, kityeko yaro ne ki Musa; ki Omega kityeko yaro ne ki Rombo Matin. Lok me kit ma otime ma gi yaro gi en aye lok me lapir pa puodho me zabibu; ka’ni, wer pa puodho me zabibu pa Yesaya obedo wer pa Musa ki Rombo Matin pa Yohana ma nyutu.

We will continue these thoughts in the next article.

Wabimedo wic magi i nyig coc ma bino.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Gin magi pe lok pa Sister White, ento lok pa Rwot; ki lacal pa En ocwalo gi bot an, wek acwale botu. Lubanga cwalo botu ni wek pe dok utimo tic ma lwenyo ki En. Tam mapol ocwalo pi jo ma gicako tito ni gi obedo Kristiani, ka ginyuto kit pa Satan, ka gi lwenyo i cwiny, i lok, ki i tic, mede anyim pa adwogi, ki adaa giceto i yoo ma Satan tero gi iye. I tek pa cwinygi, gi okawo twero ma pe obelong botgi i kit mo keken, ki ma pe myero gicwalo. Lapwony madit owaco ni, "Abi yik, abi yik, abi yik." Jo i Battle Creek owaco ni, "Tempu pa Rwot, tempu pa Rwot, wa abedo," ento gi tye katico kwede mac ma pe maler. Cwinygi pe giyot, ki pe gicwali piny ki ngwono pa Lubanga. Manuscript Releases, volume 13, 222.

> “The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

> Cwiny ma tong pa Lubanga tye ki mit pa ne, ento wunu obalo woko. En tye ka weko kit me gin obino, ma wunu mite ni lacen gubiketo woko, ento ka bino, cawa dong obino otyeko. Lubanga ociko Elija me yweyo ki mafuta Hazael, rwot ma rweny ki jaloko i Siria, wek obed lapii me kwayo tek bot Isirael ma jo me labolo cal. En ngat mene ngec ni pe Lubanga bi weyo wunu bot bwongo ma wunu omaro? En ngat mene ngec ni lapaco Lok ma gitir, gidog, ki gin ma ada romo bedo jo me agiki ma gibimiyo Lok maber me Kuc bot kanisa wa ma pe gikwano? Romo bedo ni jo me balo dong tye ka kete i cing pa Setani, ki gibedo ka lito kaka jo mogo me golo rwom bi woto woko, wek gibed i kabedo gi, ci ki dwon pa laloc me bwongo gicwalo, “Kuc, kuc,” ka Rwot pe owaco kuc. Raa pe alwo, ento kombedi anongo ni wang an gigobo ki tangi; gi tye ka pobo i pepa ka acono. Romo bedo ni pe kinino, lok me Laloc weng iye wa bityeko woko, ki dwon ma oketo jo i cuk cwiny pe dong bigonyo nino me ringgi.

> “When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

> Ka Lubanga obi timo tic pa En ma lamal i piny, ka cing maleng pe dong kobo Sanduuku, keca bino bot jo. Aii, ka in onongo ongeyo, in keken, i nino kare me in, gin ma kelo kuc pa in! Aii, jo wa obed macalo jo i Nineve; guyubu peko ki teko gi weng, kede gigeno ki cwinygi weng, pi Lubanga ogol woko kwech pa En ma pire tek ki botgi. Testimonies, dul 5, 77.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> Ka i weko cwiny obed otum, ki dwong cwiny kacel ki paro ni itye tigi maber pire keni pe i yaro bal me in, in bin obed i twero pa temo pa Satan. Ka i cawa ma Rwot nyuto bal me in pe i dwogo onyo i yaro, mera pa en obin okelo in dok ka dok i piny acel. In bin mede ka timo bal ma calo kamano, i bin mede ka pe itye ki rieko, ki i bin waco ni richo obedo tigi, ki tigi obedo richo. Lok me bwola mapol ma gibin loyo i cawa agiki gibin bedo oko in, ci in bin loko ladit, ki pe in bin ngeyo ni itimo kamano. Review and Herald, December 16, 1890.

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