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

Buk pa Joeli ki Kanisa Adventista me Nino me Abiro ma Laodikea - Namba apar aryo

Number Twelve

Namba Apar Aryo

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Amito yaro dwon me lanen pa Joel i kit ma dwon me lanen pa Joel romo ngeyo ne i gin ma Petero onongo waco kede otimo i Pentekote. Atye adwong ni Bibul tye terang maber pi ngo ma Petero onongo otimo kede lok ma onongo waco i Pentekote; ento an atye ka yeny me ngeyo ngo ma Petero onongo nyutu calo ki kit me lanen i kit pa kare me kot me agiki, ka oketo lok me Pentekote i cik me tyeko pa Buk pa Joel.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Peter obedo cal pa jo ma odong pa Lubanga, ci pe keken ki yaro ne i Pentecost, ento bene i Caesarea Philippi i Matayo 16. Caesarea Philippi otye i cing 13 ki 15 me Daniel 11, cing adek ma giyaro lweny ma okwongo otyeko timere i kare me kit mukato ka nyinge pa Caesarea Philippi ne kinyinge ki Panium. Cing 13 ki 15 tye anyim cing 16, ma nyutu cik me Sande i United States. Cing 10 nyutu boto piny pa Soviet Union i higa 1989. Cing 10 ki 16 me Daniel 11 giyaro kare me 1989 okato bot cik me Sande, ci kare eno obedo “kit mukato ma okane” me cing 40 me Daniel 11.

## The Hidden History in BOLDFACE

Lok me macon ma ogonyo i BOLDFACE

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Kede i cawa pa agiki, rwot me tung' cam bi lwenyo bot iye:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Ento wode bi cako goro cwiny, ka bi coko lwak madwong mapol; ki Rwot me tung bor bi bino cen ki iye calo yamo ma okuro, ki karec, ki jome faras, ki bote mapol; bi donyo i piny, bi libo, ka bi yie woko. Kacel, ngat acel bi bino, bi libo, bi yie; dong bi dwogo, ka bi goro cwiny, nyaka i ngome ne.

## 2014 the battle of Raphia

2014 lweny me Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Kadong rwot me tung acucu bi keco cwiny matek, ci bi aa woko me lweny kwede, paka kwede rwot me tung atyenyo; en bi keto woko lwak madit, ento lwak madit meno bi miyo iye i lwete pa rwot me tung acucu. Ka rwot me tung acucu okwanyo lwak woko, cwiny pa en bi dwogo malo; ci bi guro piny jo mapol me alufu alufu; ento pe bi medo twero kwede.

## The battle of Panium (Caesarea Philippi)

Lweny me Panium (Caesarea Philippi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Pien Rwot me Bor obi dok, obi tero lwak madwong maloyo ma con, nining obino bang mwaka mogo ki lwak madwong ki jami me rwom mapol.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> I kare meno, jo mapol gibi nyutho i woko rwot me tung’ cen; kadong jo kwojo pa jo ni gibi yaro gi malo me cato tek neno; ento gibi lup.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Omiyo rwot me North bi bino, bi keto got me lweny, bi kawo bunga ma kigwoko maber loyo; lwak me South pe bi twero bedo ikom, jo ma kiyero pa gi pe keken, ki pe bitye tek mo me bedo ikom.

## The Sunday law in the USA

Cik me ceng Sande i USA

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Ento en ma bino i komne, obitimo macalo mito pa iye keken, ki “gin mo pe bi twero cung i anyimne”; kacel “en obicung” i piny ma dwong, ma ki cingne obigedo woko. Obidonyo bene i piny ma dwong, kacel lobo mapol bibalo woko; ento gin man gibirwenyo ki cingne: Edom, ki Moab, kacel ladit pa nyithin Ammon. Obiyeo cingne bene i kom lobo; kacel piny pa Misiri pe birwenyo. Daniel 11:40, 10-16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Ka Petro, i yore me porofeti, obedo i Caesarea Philippi (Panium), ki i Pentekoste en cawa me 'latter rain', ma keto ne i 'histori ma okane' me ves 40. Aparo me kwaco lok ikom lweny me Ukraine ma kiyaro i ves 11 me chapta 11, ki lweny me Panium ma tye bino, ma i ves 13-15, ma kelo bot Lweny me Piny ma adek, gin ma obedo gin matime me woko i tung 1989 ki 'Sunday law'; ento kombedi wa tye ka nyutu histori pa malaika ma adek aa ki October 22, 1844 nyo i cako pa Kanisa ma tye ki cik i 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Rek man nyutu obino pa malak ma adek i 9/11 (1844) nyaka i cik me Sunday (1863). Cik me Sunday onongo kitye ki rweny i “Emancipation Proclamation” ma oyaro freedom; omiyo en ocoyo rweny pa cik me Sunday ma freedom kikwanyo woko. Freedom ma oyaro ki pirisidenti me Republican ma acel, ocoyo rweny pa freedom ma kikwanyo woko ki pirisidenti me Republican ma agiki—ma, ki poropheti, kiketo ni obibedo dikiteta i cawa me cik me Sunday.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> Ka piny wa bi weyo woko kikome me gamente pa en kun bi keto cik me Ceng Acel, Protestantisimu i tic man bi yedo cing ki twero pa Papa; pe bi bedo gin mukene, ento bi bedo dwoko kwo i twero me ralat ma con bene odongo ka ket wang maber i nino pa romo me dugi dok malo i twero me ralat ma tye ka tic. Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 BC obedo gin ma otime con pa Alfa ma ocako poroc me kare pa Isaya 7:8, ma omede i opong pa Omega i 1863. I 742, Ahaz, rwot pa lwak me tung me piny pa Yuda, ocako lweny me mung i kobo dul apar me tung me wi ma gicweyo lwak me tung me wi. Gin ma otime con i 742 BC onyutu i Yuda, piny maler-ber me ada pa coc pa Baibul, ma opong ki Yahudi me ada, kiketo pire tek calo rwot marac ki pe wii, Ahaz—ci mano okwayo cal me gin ma otime con pa Omega i 1863. Gin ma otime con pa Omega i 1863 opong i kare ma United States tye kitetelo calo lebi me piny, lwak namba 6 me poroc me Baibul. United States obedo piny maler-ber me cwiny, ma kilimo kwede Lamo me Kricito pa Protestant, ma i Baibul gitye calo Yahudi me cwiny. Lweny me mung i but me wi ki but me piny i 742 BC i gin ma otime con pa Alfa onongo onyutu lweny me mung i but me wi ki but me piny i gin ma otime con pa Omega i 1863. Doko pire keken, lagony aryo magi onyutu lok me con ma i woko ma kelo wa i Cik me Sande, kama piny maler-ber me cwiny biro dok yabe i dul aryo.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

I 742 BC, twero ma i bor onyuto kobo me kony ikini dul abicel pa Israel ma i bor ki Syria, ci kwede mano obedo cal me kobo ki twero ma ki woko, kaka opore ka kony pa Papasi ma gicwako otir gityeko miyo bot gweng pa South ma gicwako otir i Lakic me i Lobo. Lunyodo me kony ma ki woko pa Syria i 742 BC, ki lunyodo me kony ma ki woko pa Papasi i Lakic me i Lobo, nyuto kobo me kony me gi globalist pa lobo weng ki Democrats ma globalist i lwenygi bot MAGA-ism, lweny ma ocake i 2015 ka rwot pa lobo ma me namba angwen, ma tye ki lonyo mapol loyo bot weng, o aa anyim, ci kun otimo mano okobo lobo pa Grecia weng kaka tye i Daniel 11:2. Kobo man nyuto “awakening” pa jo ma pe yaro Lubanga i buk pa Joel. “Grecia” ki “heathen” obedo cal ma nyutu twero pa “dragon” ma oyiko lobo odonyo i Armageddon ka gikonye ki “beast” ki “false prophet”.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

I mwaka 2015 jo ma pe yaro Lubanga gikelo i ngec me kwac pa janabi i bonde pa Jehosophat, ma Joel bene omiyo nying ‘bonde me rwate’. I mwaka 2015 Donald Trump owaco ni obedo kandide pi boc pa Pulezidenti, omiyo oporoyo empaya me globalist ma kigonyo calo ‘Grecia’, ci jo ma pe yaro Lubanga ocako wotgi i tung Armageddon, ci en obedo mwaka achiel peke ki cako Lweny pa Ukraine, i tyeko me nyig 11 pa Daniel 11.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Lweny me iye piny pa 742 BC ki 1863 ginyutu histori pa cik pa Sande, ma nyutu agiki pa lobo me namba abicel i poro me Bibul. Lobo me namba abicel meno ocako ki Lweny me Lok-piny; ento agiki pa lobo me namba abicel i kare me cik pa Sande nyutu ni Lweny me Lok-piny tye ka dok-otime, ka con ka Lweny me Iye Piny bene tye ka time. Poro ki keto nying pa lweny me Iye Piny onyo pa lweny me Lok-piny tye i kit me neno-ki. Gin ma Democrats tye ka timo kombedi, ki lawfare, kacoyo cente (embezzlement), bwola, donyo i piny labongo cik, ki propaganda, gicako kwede nying ‘color-revolution’; ento ngat ma pe gicamo cwic me globalist megi gicano gin acel-gi keken calo cako kicac me ‘iye piny’. Antifa obedo ngat ma ocito cik onyo ngat ma lating?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Lweny aryo me lok me kare nyutu lweny acel ma kelo kobo, ma time i lok me kare pa Pirisidenti me Ripablikan ma lacen. Macalo bot Pirisidenti me Ripablikan ma acaki, lweny bimego ne ki Pirisidenti me Ripablikan ma lacen—ma bene kiloro ne i kit pa Pirisidenti me acaki, ma bene en lamedo me Lweny me Revoluson. Revoluson me MAGA, ki i lok pa Demokorat, tye ka kelo ‘pe-kuc me lwak’ ma kombedi. Kakube ki yie mamegi me polotiki, lweny ma kombedi obedo onyo lweny me revoluson, onyo lweny me i piny keken. I kom porofeti, en obedo gin aryo weng.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 nyutu cik pa Sande, ki keken 1844 bene, ka malaika me adek obino ki kwena me cik pa Sande. Cawa ma 1844 tung i 1863 tye ki alama pa cik pa Sande, ki i cako ki i agiki. I 1846, nyom pa White, gwoko Sabat, ki loko nying ki i Harmen dok i White, omiyo alama ni nyom ma kicako i ceng 22 me October, 1844, dong otyeko giko ne, ki giko ma eno omiyo alama ni ocake kit me temo pa malaika me adek, macalo kit ma tem pa Sabat me manna ma gin adek omiyo alama ni ocake tem apar bang baptiiso me Yamo me Pi ma Raca.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna ne obedo tem me acel, kede ne otito tem me apar i Kadesh; pien gin aryo gitito ngec pa malaika me adek, ci dok gitito cik me Sande.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> I ceng abicel keken, i kare me bedo pa gin ma dit i obur, jo Isirayel nene gi neno tim me aloka adek ma kityeko cweyo me keto i cwinygi maleng pa Sabat: i ceng ma oyoto ki Sabat, pore me mana ma oromo aryo oboro; i ceng me Sabat, pe oboro mana mo; kacel ki man, pore ma mite pi Sabat onongo kigwoko ni obed mwon ki maleng, ento ka gigwoko moko i kare mukene mo keken, onongo obedo pe ma rom me tic. Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Tem ma acel ikom tem apar en "tem me mana", ma nyutu ngec me adek pa malayika adek me Revelation apar angwen. Caloc ki mana, malayika magi nyutu ciko ma adek ikom lamo i nino ma acel me cabit. Magero me mana ma adek "kityeko kelo me cego wiigi ki maleng pa Sabat," ma gin aye kec pa malayika ma adek. Gero ma acel i magero adek ma ki nyutu ki mana, obedo "cam" ogi pa polo; "cam" obedo ranyisi me "Alfa" pi cawa me kop me agiki. Gero ma aryo nyutu ngec pa malayika ma aryo, i ngec ma Lamo Maleng ocwalo, "dwoko aryo" lok ki nyig lok me nyutu ranyisi pa cawa ma ki nyutu kwede boto aryo pa Babilon; pien, "Babilon oboto, oboto." Gero ma aryo en obedo "dwoko aryo" me wel me mana i nino ma abicel. Gero ma adek en obedo gwoko maber ogi pa Sabat me nino ma abiro.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Macalo kit me nyutu pa lacar adek, mana obedo lacar ma acel; ka kamano, myero obed ki lok weng, ma i Buk me Nyutu apar angwen obedo lok pa lacar adek weng. Lacar ma acel obedo fractal pa lok pa lacar adek weng. Fractal obedo kit me jiometri ma matek, ma itwero yweyo i butbut, ka but mo keken obedo kopi ma tin pa gin weng. Jami man kicako nyinge “bedo calo kene.” Mapol, fractal tye ki gin macek me iye, kata ka ineno iye piny piny. Fractal nen gin i matimatiki, biyolodzi, fiziks, jiolodzi, kemistri, astronomi, injinia, ki but me ngec mapol mukene.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Three-step structure” pa malaika adek i Revelation chapta apar angwen kineno i lok pa malaika acel; pien mano malaika acel obed “fractal” pa malaika adek. Chapta adek ma acaki i buk Daniel ginyuto, keken, lok pa malaika acel, aryo, ki adek; kede Daniel chapta acel tye ki “three-step structure” macalo gin ma kineno i chapta adek magi, kadong calo kit ma tye i malaika adek i kom malaika acel.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Amagero me adek pa manna onongo myero kikume, kede bur acel pa Daniel obedo ikom kume. Daniel otyeko poko tem me kit kume kun oyero pulse maloyo kit kume pa Babulon. Eka kitemone i kom kit ma en neno iye, kede kit ma en neno iye otyeko yubo cing i woko i kom wangne ki wang pa jo ma gicume kume pa Babulon. Kwena pa Malayika me aryo obedo lwongo me yweyo woko ki Babulon i kare me yweyo, ma i kare meno kitedo kine aryo, eka ginyutu. Tem me aryo pa Daniel okelo bot tem me adek pa Nebukaduneza, ma obedo tem me adek i bur acel, kede onyutu calo tem me cal me golide i bur adek, ma Sister White okwongo weng ni en obedo Sunday law, ma en aye kwena pa Malayika me adek. Bur acel pa Daniel obedo fractal pa bur adek ma acaki i Daniel, kede bur adek meno ginyutu Malayika adek pa Buk me Fweny, bur apar angwen; ma iye, Malayika me acel ki bur acel pa Daniel dong gin fractal pa Malayika adek weng ki bur adek weng.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> I cawa weng, i kare me wotgi ma yot i thim, Jo Isra’el oneno lok me kit adek, ma kiketo me yubo wii gi ki maleng pa Sabat: i ceng anyim Sabat, mana opoto oromo aryo; i ceng me Sabat, pe opoto; kacel ki mano, but ma myero pi Sabat onongo otyeko bedo maber ki twol, ento ka gin moro ki gwoko ne i kare mukene, dong obedo pe rwate me tic.

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> I kom gin matime kwede miyo manna, wa nongo adwogi ma yaro maber ni Sabat pe ocake, macalo ma joma mapol giyero, i cawa ma omiyo cik i Sinai. Mapwod pe gi bino i Sinai, jo Israel nonge ki ngec ni Sabat obedo me gwoko botgi. Myero gi ywayo i Friday kare keken manna abicel pi Sabat; pien i Sabat manna pe obino, kit maleng pa nino me kuc ne tye ka kiketo i cwinygi kare keken. Kacce jo moko oceto woko i Sabat me ywayo manna, Ladit openyo ni, "Kare nining wunu tuki me gwoko cik na ki yore na?" Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Coko ki mino mana, obedo cing ma nyutu John i dul apar me Buk me Nyutu ka ako (coko) buk matidi ki i lwete pa malaika woko, ci minone.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Acito bot malaika, ci awaco bot en ni, ‘Mi an buk matidi.’ En owaco bot an ni, ‘Kwany eno, ci icam woko; bino miyo puk pa in bedo macol, ento i wii pa in bino bedo mit calo asali.’ Revelation 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Acel, Yohana myero oceto bot malayika openyo ne, ci myero "omako" kitabo matino, ci lacen myero "ochamo" ne. Yohana tye ka nyutu yore adek me malayika me acel, kun oceto bot malayika openyo ne, ci yore me aryo en me mako, ki me adek en me chamo. Cobo ki onyo chamo, en acel i tem adek me mana, ento i iye tye fractal me tem adek weng me mana. Cobo ki chamo mana tye ka nyutu calo Yeremia.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Lok pa in ginywongo, ci an acamgi; ci lok pa in obedo pi an kica ki yeyi pa cwinya: pien gin yaro an ki nying in, A Rwot Lubanga pa lwak. Yeremia 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Lokne “ononge” kun Jeremiah oyaro, ci openyo pi buk matidi. Lokne ononge ka kicoko mana. Coko ki camo mana obedo rwate me Ezekiel ma ocamo buk ma kigi miyo ne, ka tye katic kamano nyutu ni pe camo buk obedo calo ot ma golo cik.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Ento in, Wod dano, winye gima awaco boti; pe i bedo ma pe winyo calo ot ma pe winyo: yab tungi, i cam gin ma ami boti. Ka aneno, nen, kicwalo lwet bot an; ki nen, tye iye rol me buk; en oyeyo ne i anyim an; ci kicoyo iye i wang kede i woko; ci kicoyo iye yer me kwalo, kwalo, ki peko. Ki dok owaco bot an ni, Wod dano, cam gin ma i nonge; cam rol man, ci wot i waco bot ot pa Isirayel.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Eka ayabo dhoga, en omiyo an acam pepa ma kikolo meno. En owaco an ni, Wod dano, mii iyeni ocam; pong yotni ki pepa ma kikolo man ma amiyo in. Eka acamo ne; en obedo i dhoga macalo asali pi miti. Ezekiel 2:8-3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Ka Ezekiel owere me onyo buk matin, dong obedo i ot ma pe gi winye; ki ‘pap ma kilolo’ pa ‘buk’ ma onego onyo, kikwayo calo ‘cwiny peko, ki yubu, ki woe,’ ma tye calo kwena ma gin adek i kare me agiki. Kwena ma gin adek i kare me agiki obedo kwena me malak adek ma i Revelation apar angwen, ki kit ma Ezekiel nyuto kwede kwena adek meno, obedo kit me Islam ki ‘woe’ me adek. Kwena adek tye ki Alfa ki Omega, ki ma adek obedo ‘woe,’ cal madit pa Islam; omiyo Alfa myero rwate ki Omega; ento ‘cwiny peko’ obedo cwiny peko ma ocako i 9/11, kun obino ‘olut’ me abicel ki ‘woe’ me adek, ma obedo ka medo mede tel i bal me agiki abicel. I ‘goro piny’ me ‘cik me Sunday’ ma i Revelation apar acel, ‘woe’ me adek bino oyoto, ki Kigamo pa Lubanga ocwinyowa ni ‘cik marac’ me Isaiah apar obedo en ‘cik me Sunday’. Mer ocako ki waco ‘woe’ i boti gin ma gicoyo ‘cik marac’.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Chamo Manna obedo me acel i atemo adek; me aryo obedo “medo aryo” i Nino me Yubu. Ento gi yubu pi ngo? Gi yubu pi atemo pa Sabat, ma en lok pa malaika me adek.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Lagoro me adek eno bene obedo tem ma acel, onyo tem ‘Alfa’, i teme apar. Lubanga omiyo mana i kare ma acel; ci i kare ma aryo, omiyo tung aryo; ento i kare ma adek, pe omiyo gin mo keken. Tem ma adek pe tye calo tem ma acel kede tem ma aryo, pien tem ma adek obedo tem ma yaro atir. Teme adek meno tye calo ‘Alfa’ pa yore me temo apar ma orwede bot Kadesh ma acel.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Ka iyeny jo me ngec pa lok pa Lubanga mapatpat, ibinongo dyer mapol me tem apar ma gityeko i Kadesh ma acel. Pite weng gicako Yie ma kok calo acel me tem apar; gin mogo gicako alama me con ma onongo tye i anyim Yie ma kok i cawa me peko ma Lubanga oketo i Ijipt. Weng pe atir.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Tem me acel en mana. Paulo nyuto ni kalo Nam me Read ne obedo bapatiso.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Mede dok, owadwa, a pe mito ni wun bed ka pe wun ngeyo ni, kwaro wa weng obedo i piny tung me cole, kede weng ocoro i pi madit; kacel weng bene gibaptiisii bot Musa i tung me cole ki i pi madit. 1 Korintho 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mose ocoko cing pa Yesu, kede baptiis pa Yesu onongo nyutu yore me temo, ma tye i dul adek, ma ocako ki tem me mit me nyo kede yaro ne maber. Pasika i Misri ocoko cing pa Muc. Ka gi owuoko i tung mukene me Red Sea, Kristo onwongo ocako kwo ki i tho calo pac me bibala ma acaki. Ka owuoko ki i kabur me pi i cing pa Jowani Bapatista, Kristo (pac me bibala ma acaki) ocako yore me temo me ceng apar me angwen. Bang ne ocako kwo ki i tho, calo ma baptiis ne ocoko cing, ne tye ceng apar me angwen ma Kristo oloko lok kede disipul i cing i cing. Yore me temo ocako inyim woticobo i Red Sea, keken calo ka Laro omiyo odugo Kristo i but gweng con ka owuoko ki i pi.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Tem me acel pa Kristo obedo tem me cham, pien Akaro pa Polo ocako tic mamego ma olubo mo i ka ma Adam opoto keken. Tem me acel ikare ma pire tek ki Nam me Rwed en tem me manna me adek, ma coyo kit pa tem me adek i kom Akaro pa Polo. Tem pa Kristo ocako kun o aa ki pii woko; omiyo tem apar myero ocako bene 'kun' gi o aa ki pii woko. Eka Kristo gikete iye tem me adek, ma giketo i kom cham, macalo kicoyo kit gi tem me adek pa manna, ma ocako kun Lamo ocweyo Israel me con ki Misri kendo okelo gi i lobo ma pe ngat obedo.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Dyere mapat ma gi paro ikom ngo kwer ma nyutu ki tem apar ma ogik i Kadesh, gityeko cwalo nying kwer me otino me dyang ma Aaron otimo ki dhahabu calo acel ki tem apar meno; ento pe atir.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Goyo kuc ma otime kwede otino me dyang me dhahabu nyutu temo aryo. En obedo but ma pire tek i alama pa otino me dyang me dhahabu. Wor sanamu onwongo yaro ka jo oparo ni Lubanga pe oneno; dok ci Mose odwogo. Dok ci jo oyero me dong bedo jo me wor sanamu i wang Lubanga, macalo ma ginyutu kwede Mose.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

I luny me aryo ma medo woko, waneno poko ma me poro i dul, ka gin oketo dul me Lawi pire keken i tic me Ka Maleng, pien, mapud luny meno otime, tic me Ka Maleng onongo bedo me timo ki omoko mokwongo pa dul weng. Dok pe obedo kamano. Kombedi, dul me Lawi ma atir gibino gwoko Ka Maleng. “Poko” onyo ywayo i aryo obedo gin acel i kit me poro pa otino pa dyang me dhahabu.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Golo cik me Aaron onyuutu golo cik me Jeroboam, rwot me acel pa dul pa tung anyim me Isirael. Jeroboam omiyo nyig dyang me dhahabu obed aryo; oketo acel i Bethel, acel i Dan. Aaron ki Jeroboam tye ka nyutu tuk ma rwate, ma obedo tuk me cweyo cal pa le madwong. Tuk me cal pa le madwong otime i kare aryo; cik me Sande i United States of America obedo ma ogabo kare ma aryo. Cal pa le madwong obedo alama me kube pa Kanisa ki Gavumenti, ma kicako me keto me acaki i United States of America, ci dong i lobo weng.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Kare weng tye yweyo ma rwate ki lamal me cal pa lyec. I kare pa Aaron, en obedo yweyo pa Levita; i kare pa Jeroboam, en obedo yweyo pa dul apar aryo i mede: dul aryo pa tung lacam ki dul apar pa tung lacuc.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Lamal pa bwal pa kanisa ki gamente Yohana omiyo nying ‘cal pa beast’ i Buk me Revelation. Otino me dyang me gol pa Aron ki Jeroboam ne gin cal pa beast; ki beast ma ne gin cal pa en obedo Babilon, pien kingdom ma acel i poropesi me Bayibul kityeko nyutu ki wic me ‘gol’ i chapta aryo pa Daniel. Cal pa beast nyutu tem aryo, pien tem kacako kiketo i bot beast me piny — United States — ci i chapta apar adek pa Revelation United States ki tic ki twero miyo piny weng me cweyo cal bot beast. Tem ma acel obedo United States, ci piny weng.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Ka Amerika, piny me twero pa yecu, obi rwate ki Paapasi i juko cwiny kacel ki miyo dano me yaro Sabat ma pe atir, jo piny weng i dunya gibiro kelo gi i lubo yore mamego." Testimonies, volumu 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Piny mapat bi lubo kit pa United States. Kadi bene en tye ka medo anyim, ento bal acel keken bi bino bot jo wa i but weng me piny.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Balo cing pa “nyathi dyang me zahabu” tye i tung acel aryo, ki cwalo alama me tem aryo i bot tem 9 me acaki, ma kelo bot tem 10 ma agiki i Kadesh me acaki. Ka balo cing pa Aaron ki pa Jeroboam kigamo kacel, “rek ki rek,” nen ni Aaron, Jadolo Madit, obedo cal pa kanisa, ki Jeroboam, Rwot pa Israyel, obedo cal pa gamente. Rek aryo ka rwom gin cal pa kacel me kanisa ki gamente. Kidi me misango aryo pa Jeroboam kiketo gi i Bethel (malube ni “kanisa”) ki i Dan (malube ni “yik”), ki ka rwom, gine cal pa kacel me kanisa ki gamente. Kun gin man dong kitero maber, wabiro cako yaro tem apar.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Tem apar kicido i kit pa yweyo me Sabat (Hebru 3-4). Gin ocake ki larwak adek pa mana kede pwonye ne ikom Sabat, ci gityeko i tem me apar, Kadesh me acaki. Kadesh me acaki en “nino me loro cwiny i Makwongo Maleng,” kede Paulo oketo kwer pa agiki i kit pa tem me Sabat. Tem me Alfa en Sabat, ma kinyutu ki mana, kede tem me apar, me Omega, i Kadesh me acaki, en bende yweyo me Sabat. Alfa kede Omega pol kare ginyutu agiki ki acaki.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Eka (kaka Roho Maler owaco ni, Nino eni, ka un winjo dwone, pe uketo cwinyu matek, macalo i kare me kica, i nino me tem i cogo: Ka kwaro un gietemo an, gipimo an, kineno ticna pi higa piero angwen. Eka atye ki kica ki dul meno, ci awaco ni, ‘Gibalo kare ducu i cwinygi; ci pe gi ngeyo yona.’ Eka aketo kete i kica na, ‘Pe gibidonyo i kuc na.’)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Gwokuru, owete wa, paka obed ii wun cwiny marac me pe geno, i weko woko ki Lubanga ma tye cing. Ento poyuru ngat acel ki acel nining ducu, i kare ma ki nyinge ‘Tin’; paka ngat mo ii wun obedo cwiny matek pi rweny me lacim. Pien wa obedo jo marwate ki Kirisito, ka wamako piŋ cako me geno wa paka i agiki;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Macalo kelo waci ni, “Tin ka uwinyo dwone, pe uchwer cwinye, macalo i kare me temo.” Pien ngat mogo, ka giwinyo, gigoyo cwiny; ento pe gin weng ma obino ki Misiri labot Mose. Ento kwede anga ni opoto cwiny pi higa 40? Pe kwede gin ma otimo richo, ma ringgi gi obuto i thim? Kadong ki ange ma ogamo ni pe gibidonyo i yweyo pa en, ento pe gin ma pe giyie? En aye, wanwa neno ni pe gubedo twero donyo i yweyo pa en, pien pe giyie.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Ka mano, myero wa luoro, paka kim ma ogolo bot wa me donyo i kuc pa iye, ngat mo bot wa obedo calo pe odonyo iye. Pien Injili otyeko kiyubo bot wa, kede botgi bene; ento lok ma kiyubo pe okelo kony botgi, pien pe kityeko medo kwede yie i jo ma owinyo ne.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Pien wan ma ogeno, wan odonyo i yweyo, macalo en owaco ni, ‘Macalo ka an apena i kica na, ka gin obidonyo i yweyo na’; kadi ka tic pa en otyeko woko ki i tung pa piny. Pien i kama mo en owaco ikom nino me abiro ni, ‘Lubanga oyweyo i nino me abiro; oweko tic pa en weng.’ Kadok i kama man, ‘Ka gin obidonyo i yweyo na.’

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Pien dong tye ni gin mogo myero gidonyo iye; ento gin ma me acel ocwalo lok botgi, pe gidonyo iye pien pe gigeno. Dok, oketo cawa ma acel, kun owaco i Dawiid ni, ‘Tin, pien kare dong otyeko mabor tutwal’; macalo kit ma kiwaco ni, ‘Tin, ka uwinyo dwone, pe uduro cwinye wunu.’

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Pien ka Yesu onongo omiyogi kuc, to onongo pe owaco macok ki anyim pi ceng mukene.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Kono kuc dong tye pi jo pa Lubanga. Pien ngat ma odonyo i kuc pa iye, bene oweyo tic pa kene, macalo ka Lubanga bene oweyo tic pa iye. Kono wateme tek me donyo i kuc eno, ka pe ngat mo obor i amek acel me pe yie. Hebru 3:8-4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

I ‘Nino me Kwanyo Cwiny’ lok pa Yoswa kede Kaleb gikwero. Lok me coc kany obedo i kom dul acel ma pe bi donyo iye, pien pe gi geno i lok ma gi winyo. Lok man kiteko calo ‘kuc’.

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> Jogi ma pe gi mito miyo Rwot lacer ma adwong i yie, ma pire tek, ma ki hera, pe gubino nongo kuc me cwinya i kare man, onyo i kare ma bino. “En aye, dong tye kuc pi jo pa Lubanga. . . . En aye, myero wa rwate me donyo i kuc eno, pi pe ka ngat mo obedo opoto, ka luwo cal acel me pe yie.” Kuc ma kiwaco iye kany en kuc me kica, ma kiomako ka luwo cik. “Tim tic ki rwate.” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Kuc” obedo lok ma kiyaro ne i lok pa Yosua ki Kalebu. Paulo tiyo kwede ada ma tye ki rwom kwede Sabat pa nino abicel, macalo cal pa lok me “kuc” ma gijwayo ne joma kimiyo gubedo otho i gungu.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Lok ma owaci, "Tin ka wut winyo dwon pa En," obedo calo ma Buk me Revelation dongo i kom dano mo keken ma winyo dwon pa Laro Maleng—ma gin winyo ngec pa Laro Maleng—ma en gin ngec me kot me agiki—ma en gin ngec me "kuc." I Kades dwone okwako, kede lunyodo cik giyero laloc manyen me dwogo gi i Misiri. Lok me gin ma otime i kwer man kikwayo iye i Zabura 95, kacel ki Paulo i Hebru. Lok me gin nyutu bal pa Isirael macon i temgi ma apar. Tem me Alfa ikom tem apar ocake ki mujiza me adek pa mana ma nyuto: ngec me malaika adek, Cik pa Lubanga, kuc me Sabati, Paan pa Polo, winyo cik, kacel ki yubu; kede ma agiki i tem apar ne obedo tem me "kuc." Kuc pa ngwono, calo ma Sister White owaco, obedo cal me nyutu pa kot me agiki. Kades obedo cal me nyutu pa tem me yero onyo kwero ngec me kot me agiki ma kiketo rek ki rek.

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Rek i rek, ‘kuc’ obedo cwalo piny pa Roho Maleng ma kiyaro calo kot me agiki. ‘Kuc’ en bende Sabat me nino abicel adek, lacar ma kiketo i wi jo ma tye kigeno i cawa me kot me agiki. ‘Kuc’ en ngwono ma kimiyo twero bot jo 144,000 ka richo gi kikwanyo woko matwal. Ngwono eno pe keken twero ma kimiyo pi loco bedo maleng; ento bende en ngwono ma miyo bedo atir, ka rem pa Kristo kitiyo kwanyo woko richo pa ngat ma odwogo i cwiny. ‘Kuc’ pa ngwono obedo lok me bedo atir pa Kristo, bedo atir ma miyo ngwono (twero) me bedo pe ki richo, kede ngwono ma loco ngat me Laodicea obed ngat me Filadelfia. Ka oloke woko ki ngwono me miyo bedo atir, ngat me Laodicea ma con, calo ngat me Filadelfia, ki twero pa ngwono, woto i yot ma kiloko bedo maleng ma kelo i bedo ki rwom madwong. ‘Kuc’ obedo lok pa Malaika adek, ma kiyaro calo ‘miyo bedo atir ki geno i adier.’ Ka en mano, Kadesh onongo nyutu bot 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadesh me acel nyuto lok me ‘kur’ ma obedo ‘lok maber’. Lok maber ma pe giko en tic pa Kristo me cako keto yore me temo me adek, ma miyo yubo ci eka nyutu dul aryo pa jalimo. Lok me lok maber ma pe giko me ‘kur’ i Kadesh me acel nyutu calo lok me adek me lok maber ma pe giko, ma kiyweyo gi tic me adek pa Lamo Maleng ma miyo ngeyo pi richo, kic, ki ketho. Yore adek meno gin yore me temo maromo ki kacel ma tye i temo pa mana!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Tem apar cako ki yore me temo ma adek, ma yaro dwong pa Cik pa Lubanga, Sabat, kacel ki cwalo ma oter i dano me mi kacel ki digesti lok pa Lubanga. Tem me acel i tem apar ne tye me adek; tem me apar bende en tye me adek. Tem me acel tero mana calo alama pa Makati pa Polo ma yubo Sabat me nino abiro. Tem me agiki tero “kuc”, calo alama pa yore me temo me agiki pa kot me agiki, ma kato i cik me Sande; kama gin ma nyutu Makati pa Polo ki yubu malo calo alama pa Sabat.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Cako pa tem apar, kacel ki giko pa tem apar, gimiyo dwong i Sabat, ki lok maber me kom Sabat, ma en aye lok maber mape giko pa malak ma adek. Kadesh ma acel en aye Omega pa tem apar; ka kamano, Alfa pa tem apar myero bedo ki kit maromo kwede. Kadesh onongo nyuto mwaka 1863, kare ma Rwot omito tyeko tic pa En ki kelo jo pa En i gang, ento donyo i Piny ma kilagam okeco anyim.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> Ka wikwano lok maleng ma lubo anyim, wabineno kit ma Lubanga oneno ikom Isirael me con:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> 'Pien Rwot oyero Yakobo pi kene, ki Isirayeli pi gin pa en ma mapat.' Zabura 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> ‘Pien in obedo jo maleng i bot Rwot Lubanga pa in, ki Rwot oyer in wek in obed jo ma pire tek pa en keken, maloyo ogwanga weng ma tye i piny.’ Deuteronomy 14:2.

> “‘For thou art an holy people unto the Lord thy God: 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. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “Pien un tye jo maleng i bot Rwot Lubanga mamegi; Rwot Lubanga mamegi oyeru me bedo jo ma pire tek pa kene, ma loyo jo weng ma tye i wii piny. Rwot Lubanga oketo hera pa kene i botu; oyeru bene. Pe pi ni un onongo mapol loyo jo mo keken; pien un onongo manok loyo jo weng.” Deuteronomy 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> I ngo bin ngeyo kany ni an ki jo pa In wanongo kica i wang In? Pe obedo ni in i wot ki wa? Ka eni, wa bi yik woko, an ki jo pa In, ki i jo weng ma tye i wi piny. Exodus 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> Pi kare mapol loyo, Israel me con gonyo; ki pi kare mapol Lubanga opunyo gi ki bwono, ki ogweyo alufu mapol, pien gi pe winyo ki timo cikke pa Lubanga ma oyero gi! Israel pa Lubanga i cawa me agiki magi tye i twero marac pi kare weng me loro ki piny, ki wilo alama weng me bedo jo ma Lubanga oyero. Kwan doki Tito 2:13-15. Kany, gin keto wa bot cawa me agiki, ka Lubanga tye ka yweyo jo ma peken pi Yene pire keken. Binu wa tem En calo ma Israel me con otimo? Binu wa kelo ronyone bot wa ka wa wot woko ki bot En, ka waloro ki piny, ka wa lubo jami ma Lubanga pe imaro tutwal pa jo me lobo ma tye ikume wa?

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Sister White openyo ni, “Wabin ketho cwiny pa En calo Israel me con otimo?” Waketho cwiny pa En kun wabedo kacel ki piny, ma kicoyo calo Misri, kany keken, ma i Kadesh gi ma gipoto giyero rwot me dwogo gi iye. I 1863, ki pwony ma Lubanga omiyo, mito me dwogo i Misri kacel ki yero rwot manyen kicoyo ne calo mito bedo kacel ki piny.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Lok ma wa tye kedo kwede kombedi pud onongo ocako ki poko pa Sister White pi Israel me kare macon ma pe gidonyo i kuc. I kom kwedo cik pa gi ma oko oko, onyiso nyig lok ma nyutu kit ma Lubanga onwongo mito bedo i rwom ki dako pa En, ento dako pa En pe ogamo. Lok malubo kelo wa i gin ma wa kityeko kwano kare manok.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

I pot me coc ma en ocoyo, en ocoyo ni, "Lubanga omiyo cik bot jogi pa En ni myero gin ogeno i En keken. Pe omito ni gin me gamo kony ki jo ma pe gitimo tic pa En." I mwaka 1863, Laodicean Millerite Adventism oketo alyansi ki govumenti me United States me konyo i temo pa gi me gengo kelo dano yunia me dic pa gi i lweny ma omako ngima mapol loyo i histori me America.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> I kany wa kwano goc me coyo peko ma Lubanga omiyo bot Isiraeli me con. Pe obedo ceke maber pa En ni gin opoto tutwal i cok; ka bedi gi winyo cik pa En, kede gi mito obed gin ma En okello gi, dong En okello gi oyot-oyot i Piny ma ogamo ni omiyo gi; ento pien kare kare gi keto cwiny pa En matek i cok, ogamo i kwoŋ pa En ni pe gubed donyo i pac pa En, ka weko ngat aryo keken ma gilubo En ki cwiny weng. Lubanga ociko jo pa En ni gigeno bot En keken. Pe omito ni gicwako kony ki bot jo ma pe gitiyo bot En.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> Tim ber i kwano Ezra 4:1-5: “Kare ka jo laco pa Yuda ki Benyamin gwinyo ni jo ma gicogo ne ginyiko ot pi Rwot Lubanga pa Israel; ci gibino bot Zerubabel, ki bot ludito pa kwaro, gimwaco botgi ni, ‘Tim ber wa yiko kede wun; pien wan bene watye ka yenyo Lubanga pa wun, macalo un itimo; ci wa tye ka miyo bot Ene misango ki cawa pa Esarhadon, rwot pa Asur, ma ogolo wa kany.’ Ento Zerubabel, ki Jeshua, ki ludito mukene pa kwaro pa Israel, gimwaco botgi ni, ‘Wun pe mutye ki wa i yiko ot pi Lubanga wa; ento wa keken wa bi yiko pi Rwot Lubanga pa Israel, macalo ma Rwot Kiro, rwot pa Peresia, ocikowa.’ Ci jo me piny ogoyo cing pa jo Yuda, ki ocunye gi i yiko, ki gigayo jo jami-wic i komgi me gengo paro gi.”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> Eka anyutu kany, i wang pi Ahava, ni wan oweko chiemo, me wapoko pire keken piny i kom Lubanga wa, me wa kwac bot En yot ma kakare pi wa, ki pi otinyowa, ki pi jami wa weng. Pien apoya me akwayo bot rwot dano lweny ki jo me faras me gikonya wa ikom jo ma oromo wa i yot; pien wan owaco bot rwot ni, ‘Cung pa Lubanga wa tye i wi jogi weng ma tye ka yenyo bot En, pi maber; ento twero pa En ki ceke pa cwinye tye ikom jogi weng ma weko En.’ Omiyo wan oweko chiemo, wacwalo lemo bot Lubanga wa pi man; ki En owinyo wa.

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> Nabi ki kwaro man pe gi gene ni dano me piny gin jolamo pa Lubanga matut; kadi bed ni gin owaco ni gi obedo ki kuc ki mito konyogi, ento pe gi bedo kacel ki gi i gimoro amora ma otur ki lamo pa En. Ka gidonyo i Jerusalem me yubu ot me lamo pa Lubanga ki me dwogo lamo pa En, gi pe gikwanyo kony bot rwot me konyogi i yore; ento ki camo peke kacel ki lamo gi okwanyo Rwot pi kony. Gi gene ni Lubanga obi gwoko ki miyo bedo maber latic pa En i kit ma giteto me tije pa En. Lubanga ma oyubu jami weng pe mito kony pa lunygi me tero lamo pa En. Pe En kwayo rwom me marac, ci pe cwako rwom pa jo ma gitye ki lubanga mapat anyim Rwot.

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> Wan pol kare winyo lok ma gi waco ni: “Un obedo opongo gwoko pire kene.” Macalo jo, wabedo atera me cweyo misango mo keken me waro cwinye, onyo me kelo gi bot atir. Ento me rwate ki gi, me hero gin ma gi hero, ki bedo i lare ki piny, pe wa twero; pien ka wa timo mano, wa bin bedo i lweny ki Lubanga. Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Sister White owaco, kacel ki lok me ranyisi pa en ikom rebellion me Kadesh, "Rwot ma oyubu gin weng pe mito kony pa lacar pa en me keto lamo pa en. Pe penyo rwaki me tim marac, kede pe oywako miyo pa jo ma gitye ki lubanga mukene me anyim pa Rwot." I 1863, tic me Laodicean Millerite Adventism obedo kanisa, ki ogamo keken ki twero ma bicweko lamo me Sunday i piny, ci lacen i lobo weng.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

I coc ma bino, wan wabimede tamo wa piny ikom yore me poropheti ma kelo i 1863, ma obedo wii pa kare me poropheti ki 1844 dok i 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Gin ma obedo, en aye gin ma bi bedo; kacel ki gin ma timo, en aye gin ma bi timo; pe tye gin manyen i tung ceng. Tye ngo ma twero waco ni, ‘Nen, man en manyen?’ Dong en obedo con i kare me anyim, ma onongo obedo anyim wa. An ange ni, gin weng ma Lubanga timo, en bi bedo mat wal; pe tye gin mo ma twero medo iye, pe bene tye gin mo ma twero kwanyo ki iye; Lubanga timo mano, pi jo woro i botne. Gin ma obedo, kombedi en aye; kacel ki gin ma bi bedo, dong obedo con; Lubanga kwayo gin ma otime con. Ecclesiastes 1:9, 10; 3:14, 15.

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