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# The Book of Daniel - Number One-Hundred and Five

Kitap pa Daniel - Namba mia acel ki abich

The Progressive Rejection of the Gospel: From Christ’s Birth to Stephen’s Stoning

Kwanyo kitem kitem pa Lok Maber: Ki Yubo pa Krisito i bot Kwero ki Yare pa Isitefano

Author

Jeff Pippenger

Published

February 29, 2024

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In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.

I pot buk ma me agiki, wan woneno ni pwony ma omiyo Lamo Maleng otyeko nyuto ni Yahudi ‘giketo gonyo i pe yiegi bot Injili’ i Musalaba, ci dok gi omoko ada pe yiegi i kare ma gigo Stefano ki kidi. En romo niningo? Ento pe yie bot Injili pa Yahudi magi ma gidwongo kedo i kare meno onongo obedo tic ma otime piny‑piny. Gin dong kikweyo‑gi woko i kare me nywolone. Kare me nywolone pa Kristo dok i kare me gigo Stefano ki kidi nyuto pe yie bot Injili ma otime piny‑piny.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Dano pe ngeyo man, ento lok maber man opongo polo ki yom cwiny. Ki paro madit me cwiny marweny, jo maleng ma aa ki i piny me ler gi wolo i piny. Piny weng odoko ler pi bedo pa En. I wang got me Bethlehem gicoko lwak malaika mapol ma pe romo pimo. Gitye ka kuro cik me nyutu lok maber bot piny weng. Ka ladit me Israel onongo obed atir i lagwok ma kicweno botgi, onongo gicwako tutwal i yom cwiny me nyutu nywol pa Yesu. Ento kombedi gikwalo gi woko.” The Desire of Ages, 47.

From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.

Caki ki nywol pa Yesu nyaka tho pa Sitefano, kit me kweyo woko Lok pa Ber ma Isirayel me con ka dongodongo onyutu. Kweko ngec ni Juu kweyo woko Kristo obedo ma ka dongodongo weko ki romo nyutu “guro kweyo-gi woko” i kabedo aryo: i musalaba, ka duka pa templo okec iye, kede i tho pa Sitefano. Kweco pa duka pa templo obedo lanyut ni pe dong gin jo pa lagam pa Lubanga; kede, ka gicwero Sitefano ki kidi, Sitefano oneno Yesu ocung itung macego pa Lubanga, ma i buk Daani’el gonyo apar aryo, coc acel, obedo lanyut me giko kare me kica. Balo pa Yerusalem bene obedo lanyut me giko kare me kica.

> “The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.

> Kwalo me dwogo ma bin obedo bot Yerusalem romo kikweyo ne kare macek keken; ka wang pa Kirisito ocung i Yerusalem ma kikweko i poto, oneno pe poto pa en keken, ento poto pa lobo weng. Oneno ni, calo Yerusalem kikweko i poto, kamano bende lobo bikweko ne bot poto pa ne. Oneno kwalo me dwogo ma bin odwogo bot joma tye i lweny bot Lubanga. Gin ma otime i kare me poto pa Yerusalem bigeno dok otime i nino madit ki ma ror pa Lubanga, ento i kit ma rorer mapol. Review and Herald, December 7, 1897.

It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.

Ngwono pa Lubanga keken ma ogengo guro woko pa Jerusalem i msalaba.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.

> I keto Kric i misalaba ma jo-Yahudi otimo, rugo pa Jerusalem ogamo i kede. Rem ma obir i Kalivari obedo pire tek ma otyeko cwalo gi i rugo, pi piny man kacel ki pi piny ma bino. En bene obedo kamano i nino madit me agiki, ka yubu obipoto ikom jo ma gikwero kica pa Lubanga. Kric, kidi ma gi kungo kwede, obinone botgi calo got me dwogo cim. Dwong pa wang’ wiye, ma pi jo maler obedo kwo, obibedo pi jo marac mac ma omego. Pien rwate ma gikwero, kica ma gicenyo, laco cal obibalo. The Desire of Ages, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

En kica pa Lubanga keken ma okwanyo kelo goro pa Jerusalem i cawa pa musalaba.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.

> Bang ka Kristo keken owaco pi obalo pa Jerusalem, pi mwaka macek 40, Rwot ogengo loro pa en i bur kede piny. Ber tutwal obedo kwanyo cwinya pa Lubanga bot jo ma giketo woko Lok Mabere pa en, kede jo ma gigiko Wuode. The Great Controversy, 27.

At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.

I cawa me lanyo Ka pa Lubanga ma agiki, Yesu oketo lwak me myero jo ma luwo En owuok ki Jerusalem, ka “kwer ma kelo opoto” ma Daniel janabi owaco ikome kikineno ki gi. I kare me acel ma olanyo Ka pa Lubanga, owaco ni Yahudi gi otime ot pa Won En gungu pa laco cwer; ento i kare ma agiki owaco ni, “ot pa wun” kityeko weko botu opoto. Kadi pud pe obino kare me kweyo En i kurusi ma obino nono, Ka pa Lubanga ma labur onogedo iye i kare me kweyo i kurusi, dong kityeko nyutu ne ni “ot pa Yahudi,” ento pe “ot pa Lubanga.” Dera White nyuto kare ma Kristo otero cingone; kacel ka lamal ne woti anyim, obedo bende waco ikom higa apar angwen me kica ma kitingo.

> “Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .

> Lok pa Kristo bot jo-jadolo ki rwodi, “Nen, otwu dong okweyo botwu nono” (Matthew 23:38), oketo bworo madwong’ i cwinygi. Giyaro calo pe gicoyo, ento lapeny ikom gin ma lok man nyute con obedo ka cako malo i wi gi kacel. Peko ma pe onen nen calo tye ka kuro gi. Oromo ni ot madit ma lamal, ma obedo dwong pa piny, i kare matidi bino bedo apok me yubu? . . .

> “Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

> “Kristo omiyo latic pa En cal me bolo ma obino i Jerusalem, ki owaco botgi kit me dwogo woko: ‘Ka uneno Jerusalem oburo ki luwak, ci unubed ngeyo ni bolo pa iye obedo cok. Eci gin ma tye i Yudea, wegi rwene i got; ki gin ma tye i tung iye, wegi wu woko; ki gin ma tye i gweng, pe wegi donyo iye. Pien gin eni obedo cawa pa kwer, me timo ni jami weng ma kiketo i coc obed opong.’ Lapok man kicwalo pi kiwinyo en i lacen me mwaka 40, i kare me bolo pa Jerusalem. Jo-Kristiani gi winyo lapok man, ki pe otho Kristiani acel i bolo pa kabedo me Jerusalem.” The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

Kristo okete i lacer i higni 31; ci ki anyim maromo higni 40, i higni 70, Jerusalem oyubu woko, ma aa ki lubo ne pi higni 3 ki odiang acel. Obedo niningo ni Jerusalem onwongo oyubu i lacer i higni 31, ka ento dok tye kare me temo pi higni 3 ki odiang acel, ma kikwayo calo cweek 70 i Daniel 9:24? Megi magi ma nen calo pe rwate rwate romo dwokke niningo? Yore me dwoko ma yot loyo en man: kun wa donyo bot giko pa kare me temo ma kinyuto ki cweek 70, myero waneno ni en giko me temo ma bedo ka mede mede. Man tye atir; ento kwanyo woko rwate ma atir pa porocit ka ki keto lanyut me yoo pa gin ma otime. Atemo me yaro.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

Ka Pentekosti nyutu calo cik me Sunday ma con obino, ma i iye twol mapat ma i Babilon kikwanyogi woko, ento pingo ni Kabaru Maber odonyo bot joma pe gi Yawudi higa adek ki higa macok piny kinyi ki Pentekosti? En aye tho pa Kirisito onyo tho pa Isitefano obedo lamal me loro kare me temo pa Isirayel macon? Ka Adventism pa Laodikea kijuko bedo kanisa i cik me Sunday ma con obino, ento ogweyo woko pa Hekalu i higa 70, obedo nyutu tyeko pa Hekalu pa Adventism pa Laodikea i cik me Sunday? Gin ma twero nyutu calo pe rwate kigonya ki tic pa “rek i wi rek”, ci ka tic meno kigoyo, lami-loko pa lamal me yo ma watye ka yaro bedo maler tutwal kede makwako.

The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.

Cabit ma Kristo oketo kwer atir iye kikwanyo i kare aryo marwate piny, kare keken obedo higa adek ki abing pa higa. Higa adek ki abing pa higa me acaki cako ki Bapatisim pa Kristo ki giko ne ki tho pa en. Bapatisim obedo cal pa tho pa en ki dwogo pa en i kwo, ci acaki pa kare meno me higa adek ki abing pa higa rwate piny ki giko ne. I kare meno Kristo oyabo Lok Maber bot Yawudi keken. Giko pa higa adek ki abing pa higa meno nyutu acaki pa higa adek ki abing pa higa ma bino. Acaki pa kare aryo pa higa adek ki abing pa higa cako ki tho pa Kristo, ki giko ne ki tho pa Sitefano. I kare meno latic pa Kristo oyabo Lok Maber bot Yawudi keken.

Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”

Kare aryo meno, ma gin rek me poropheti ma kiweyo gi mapat pat, myero ki rwate gi 'rek i wii rek'. Cako weng ki tyeko weng gitye ki keto nying pa Alfa ki Omega; pien puk me cako ki puk me tyeko en acel. Kare aryo weng gin acel keken; kede tic ma kityeko timo i kare acel-acel bene en acel. Kirisito, ma obedo Makwongo ki Agiki, bene obedo Lacwe pa gin weng, kede i gin man En aye Lacwe me Adwogi. Lok pa Heberu 'adwogi' kicweyo ne ki buku adek pa Heberu. Buk mukwongo, ma lubo ne buk maromo apar adek, ma lubo ne buk agiki i buku pa leb Heberu, kityeko orwategi me cweyo lok pa Heberu 'adwogi'.

Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.

I kare aryo me higa adek ki dwe abicel, Kristo en Acaki ki Agiki; pien En tye i acaki me kare me acel i Baptiiso pa En, macalo ka tye i agiki me kare me acel i tho pa En. Kadok En tye i tho pa En i acaki me kare me aryo, ki En tye ka cung i tung lacam pa Lubanga i agiki me kare me aryo. Namba apar adek obedo aláma me dwoko woko, ki i kare aryo, ka Lok pa Ber owaco ne Kristo keken, onyo i kare me aryo owaco ne lacar pa En, jo Yahudi ma magayo lok gidwoko woko bot Lok pa Ber.

Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.

Kare aryo magi tye ki lacic acel, ki tye ki alama pa Alpha ki Omega, ki nyutu lok me Ber acel keken. Kare aryo magi myero kikelo kacel ki “line upon line.” Yo me timo me “line upon line” en aye yo me pimo pa kodi me agiki. En aye yo me timo pa nino agiki, ki gin matye atir ma ki nyutu ki kiyubu atir ki yo man i nino agiki gin aye ma yweyo onyo pwoyo wodi pa Lewi i cawa me keto muhuri pa jo 144,000.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> En obi pwonjo ngat ma ngec? Kede ngat ma obi mio ngeyo lok me pwony? Gin ma kiweyo gi i lac, kede ma kigweyo gi i didi. Pien myero obedo cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kede kuno manok. Pien ki labi ma turo-turo kede ki leb mapat, obi waco bot jo man. Bot jo ma owaco gi ni, “Man aye kuc ma iromo mi jo ma lieri obed i kuc; kede man aye yweyo”; ento pe gubinyon. Ento Lok pa Rwot obedo botgi, “cik i wi cik, cik i wi cik; rek i wi rek, rek i wi rek; kany manok, kede kuno manok”; pi gicito, ci gicuki paco, ci gigore, ci giket i ywe, ci gimako. Isaia 28:9-13.

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Rek ma bino anyim i buk Isaya tami jo magonyo ma giloro jo Yerusalem. Pi jo magonyo magi, “kuc ki dwogo kuc” (koth me agiki), ma gikwero winyo, en aye omiyo giceto, gipoto i but, gibur, gimako i lacoc, ki gigolo. Temo meno gicwalo botgi ki leb mukene, pien Elija, Jowani Mubatisa ki William Miller pe gikwano i cuk me teologiya i cawa pa gin-gi. Lok me koth me agiki ma temo Adventism me Laodicea, obedo lok ma kelo woko ki timo “rek i kom rek.”

When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.

Ka mwaka adek ki apor ma acel me cabit ma i iye Kirisito otyeko moko ndagaana kigoyo i wi mwaka adek ki apor ma aryo, wanongo leng me poro ma tero piny woko gin ma nen calo pe rwate ma romo pye i wic ma penyo. Cabit en onongo obedo kare ma Lami pa Ndagaana myero omoko ndagaana, kede ndagaana me Bibilia myero omok gi ki remo. Baptiismo pa Kirisito, ki keto Kirisito i wil, kede koyo Sitefano ki yot, gin weng nyutu remo. Rek aryo ginyutu remo pa ndagaana, kede rek magi gitye ka moko ndagaana.

When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.

Ka kikelo gi kacel, "rek i rek," ubatizo ki kweko i laa gin alama me yoo me acaki, kede kweko i laa ki goyo ki kidi i kom Stephen gin alama me yoo me agiki. Ka kikelo gi i rek acel, wan nen laa ki Mikael ma ocungo malo i kare me tho pa Stephen, calo shahidi aryo ni Yawudi kigiko kwero gi me Enjili. Tho pa Kristo bende en tho pa laturo pa en, Stephen; ma en Pasika ka kikelo rek aryo kacel. Ci ceng adek anyim, Kristo onuk woko ki tho calo lamal me mape me acaki.

> But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.

> Ento kombedi Kristo osechier koa i bot joma otho, kede obedo agiki pa joma onino. 1 Korint 15:20.

In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.

I tung pa Pasika ki Yie me Bibo me Acaki, i nino adek, obedo cako pa Yie me Kwon ma pe ki yisiti. Kwon ma pe ki yisiti pe omedo; ki Kristo pe onuk woko ki tho i nino aryo, ento onuk woko ki tho i nino adek. I kit me "rek ki rek", Kristo ki Istefano otho kacel; ento Istefano onuk woko ki tho lacen bot Kristo, pien tye rwom i onuko woko ki tho pa bibo me acaki.

> But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.

> Ento ngat acel acel i ribo pa iye keken: Kristo, ma en ma acen; bang’e gin ma en pa Kristo i kinde pa bino ne. 1 Korint 15:22.

The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.

Diiro me kare me Spring pe twero loro gi ki gi, pien gi rwate matwal. I kit man, Pentekote nyutu cik me Sande ma bino cokcok; ka bino bedo ki dwogo keto piny pa Roho Maleng, kede dwon marom aryo me Revelation kabit apar aboro kon biwaco jo ma kombedi pe ngene Lok Maber, me wuo ki i Babylon. Lok ‘Babylon’ tye kanyuto ki lok ‘Babel’, ma romo ‘yubu’, pien i poto pa Babel Lubanga oyubu leb, kede i Pentekote Lubanga odwogo ogol yubu pa leb me wek ocwal Lok Maber bot piny weng. Eracel, Pentekote ki cik me Sande gin rwate.

At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.

I kare me Pentekos, omii jopuonj pa Yesu twero me waco i lebo mapol; ento i kare meno, lokgi onongo dong pire bot jo Yahudi keken. Ka rek aryo kityeko mede me bedo acel, Pentekos obedo i mwaka 34, ka gigwer Stefano ki kidi, ki lok maber dong gikelo bot jo ma kombedi pe gi ngene lok maber.

Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.

Stefano nyutu jo ma binen dwogo i kwo ‘i cawa me bino pa En,’ ento ma otho ki En. Rwate me mieu me acaki nyutu dwogo i kwo pa Kristo i nino adek, kadong bende nyutu cako pa Tamo me Sabiiti, ma bende obedo Tamo me Pentekoste, ma ogwoko paro pa miyo Cik Apar i Sinai.

October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.

Ceng 22 me Okitoba, 1844, rwate ki lacer, pien, i tung adwogi mukene, Sister White orwate poto cwiny pa latic pa Yesu ma otime i anyim lacer ki poto cwiny ma otime lacen i ceng 22 me Okitoba, 1844. Lacer ki ceng 22 me Okitoba, 1844, gutye ka nyutu anyim cik me Sande ma kombedi bino cite. Pentekoste bende nyutu cik me Sande ma kombedi bino, ento Pentekoste obino lacen ceng 52 ki lacer. Lacer, ma Pasika onwongo kit me nyuto ne, ocako cer mapol-pwol ma gipoyo yo macon pa Isirayel ma con, ki otum ma malaika me tho oromo i Ijipt, nyaka i kare me miyo cik. Nodle ka bende cer magi tye ki kit-gigi keken, ento gi rwate matek ma pe romo weko gi woko. Ka en kamano, atir ni watiyo ki ceng 52 weng, ki cokki ki Pasika nyaka Pentekoste, macalo nyutu me yo acel keken.

For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”

Pien marom ki mano, Kak, tho pa Istiven, ki Pentekoste weng tye calo nyutu me cik pa Sunday ma bino cok coki, ka kwac me timo ma tye ka paccu-paccu ikom Babilon ma tin cako, calo dwon mar aryo me buk me Nyutu cabit abicel aboro cako lwongo mieng pa Lubanga mapat woko ki Babilon. En i alama me yo mano ma kwac me timo ikom Jerusalem obino, entit Lubanga, i ber ne, oyieyo golo-nyono me tempu ki kacoke macok ka higa apar icake ki Kak, nyo i higa 70. Golo-nyono pa Jerusalem pa con nyutu cako pa kwac me timo ma tye ka paccu-paccu ma cako i United States ka “golo woko pa piny mede iye ki golo-nyono pa piny.”

Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.

Ada kicweyo ikom adwogi pa aryo, ci i kar aryo me mwaka adek ki nusu ma Kiristo otyeko moko kica, wamonyo jo adwogi aryo me tho ki donyo i kwo odoco, ma lube ki lok me con ma nyutu cik me Sande ma dong bino macokcok. Cik me Sande eni, i Apokarip chapita apar acel, kityeko nyutu calo “cawa me tingoni madit me piny.” Cawa eni ocake kede jo adwogi aryo ma giyabo adwogi me mwaka adek ki nusu. Adwogi gi otum kede tho gi ki donyo gi i kwo odoco.

Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.

Lokgi me tesimoni pi mwaka adek ki abar, ma olubo tho-gi kacel ki dwogo-gi i bedo, kinyutu ne ki tho kacel ki dwogo i bedo pa Yesu kacel ki Isitefano; pien, “rek i tung rek,” Isitefano kinyutu ne macalo odwogo i bedo kede Kristo. I Gamo me Ye ma Makwongo, rwate aryo ma mapire tek gimiyo.

One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.

Acel en lutino dyel ma pe tye ki bal, ento mukene en sadaka me bali. Bali onongo nyutu cero ma bino anyim, ki lutino dyel onongo nyutu Kristo. Kristo ocier i nino adek, ki Stefano onongo nyutu gin ma bino anyim, ki bali onongo nyutu cero ma bino anyim. Lajul aryo i Revelation apar acel gijuli pi higa adek ki aber; kanyima gikwanyo gi i tho, kanyima nino adek ki aber gi ocier. Lajul aryo meno onongo ki ayaba pa Kristo, ma en First Fruits, pien gi nyutu 144,000, ma bene gin First Fruits.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Ci aneno, iye, Lacoo me rom ocungo i Bur Siyon, ki kwede gin 144,000, ma nying Wone kicone i wang wii-gi. Ci anwinyo dwon aa ki Polo, calo dwon pi mapol, ki calo dwon me tur madwong; ci anwinyo dwon jo matugo harp, matugo kwede harpgi. Ci gi wero calo wer manyen i anyim kom, ki i anyim jami me bedo angwen, ki i anyim ludito; ci pe bene ngat mo romo ngeyo wer eno, ka ce keken gin 144,000, ma kigolo gi ki i piny. Magi gin ma pe gibalo pire kwede dako; pien gin jo virgini. Magi gin ma gilubo Lacoo me rom kamoro amora ma odonyo. Magi gin ma kigolo gi ki i tung jo, obedo me acela bot Lubanga ki bot Lacoo me rom. Ci i lebgi pe ononge twok; pien pe gi ki bal i anyim kom pa Lubanga. Revelation 14:1-5.

The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”

Ofering me sayiri i gamo me 'First Fruits' onyutu yie ma obin bino. Sitefano i mwaka 34, i cokki ki tho pa Kristo i mwaka 31; ento, "line upon line," gi ocwe i alama me yoo acel. I kom ofering me 'First Fruits', Kristo obedo "Lamb" ma okethone, kede Sitefano obedo sayiri. Kitye ki Paulo, "Kristo" en "first fruits pa gi ma ogute," ki ceng cokki "gin ma tye pa Kristo, ikare me bino ne." Jo 144,000 en "first fruits", kede gi gin "ma kobo Lamb i kabedo weng ma oceto."

In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

I "saa" me "poto piny madit" ma i Buk me Monyo, kit apar acel, ludito aryo ma gityeko cwalo lok me lanen pi higa adek ki abil; ceken, ki gengo gi, gi ceto piny i yoo me lobo pi nino adek ki abil; ci gi odwogo i kwo. Gin en gin ma ki nyutu gi ki Isitefano, ma i kit me lanen odwogo i kwo ki Yesu, ento bene i dung Yesu. Eyo, ci gi odwogo i kwo "i nino adek ki abil," i tung ki gengo gi ki lebi ma oyemo ki i gweng ma pe tye bogo. I "saa" acel mane gi odwogo i kwo, gi oyemo i polo calo cal me lanyut. Yore me dwogo gi i kwo kacel ki yemo gi i polo kityeko coyo pire tek i Lok me lanen pa Lubanga, kede bene ni gicoyo-gi kit pa Isitefano i tho ma adaa, kono miyo nyutu tho pa lamal ma otimore bot ludito aryo ka gicuke woko ki i lokoloko pa Laodikea me malaika adek, dok gidonyo i lokoloko pa Filadelfia me malaika adek.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Gin acel tye adit: Jo Seventh-day Adventist ma gicako bedo i wang bendera pa Setani, con gi weko yiegi i kica ki cwalo keca ma tye i Testimonies pa Tipu pa Lubanga.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Kimiyo kwayo pi bedo maleng mapol keken ki pi tic ma maleng loyo; kadong obi mede miyo kwayo eni. Dano mogo ma kombedi tye ka waco tam me Setani bibi dwoko wiigi. Tye gin mo i kabedo me geno madit, ma pe gi ngeyo ada me cawa man. Megi myero ominogi lok me waco eni. Ka gi gamo, Krisito bibi gamogi, kadong obi cweyo gi gin jok tic kacel kwede. Ento ka gi kwero winyo lok me waco, bibi yweyo ganggi i iye bendera macol pa Ladit me Oturo.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Kimiyo an cik me waco ni ada ma pire tek pi kare man tye ka yabore piny piny matut bot cwinya pa dano. I kit ma piri tek, dich kede dako myero gi cam ring pa Kricito ki meko remo pa en. Bineno medo i ngiyo, pien ada tye ki twero me medo kare weng. Lubanga Maleng ma ocako ada obino bedo i lumeny ma piny piny maloyo ki jo ma giluwo ne me ngeyo ne. Ka jo pa Lubanga gamo lok pa en calo achapa me polo, gibino ngeyo ni wotne kityeko yiko calo okinyi. Gibino gam teko pa Laloc, calo kom gam teko me kom ikare ma kicamo cam.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Pe wa twero ngeyo tutwal tamo pa Rwot i kwanyo woko nyith pa Isirael ki i twero pa jo Misri, kadong okelo gi i yoo me cogo, okelo gi i Kanaan.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> Ka wan tero kebe me lero pa Lubanga ma yaro ki Lok Maber, wa bin nongo ngec ma poyo maler ikom ter pa Yahudi, ka kadong wa bin paro mabor ikom adwogi ma tek pa eni. Yenyo wa me adwogi pud pe otyeko. Wan otero kebe me lero manok keken. Jogi ma pe gin jokwano me Lok pa Lubanga i nino ki nino, pe gibino nyutu peko pa ter pa Yahudi. Pe gibino ngeyo adwogi ma timo tic me Templu okwaco. Tic pa Lubanga kigenge ki ngec pa piny ikom ter maduong pa En. Kwo me anyim bin yabo nining me cikke ma Kiristo, ma ocobo pire i dul me wol, omiyo jo pa En. Spalding ki Magan, 305, 306.

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