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

Buk pa Yoeli ki Kanisa pa Adventisti me Sabato pa Laodikea - Namba 41

Number Forty-One

Namba piero angwen ki acel

Author

Jeff Pippenger

Published

February 5, 2026

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Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Levitiko 23 nyutu sere me acaki ki sere me agiki; calo sere eni obedo ma peya‑ki‑lamal pa Lubanga i kit, kede rwate ma rom maber me kit pa acaki ki pa agiki i kit pa weng. Sere me acaki ki sere me agiki rwate kwede cingi. Levitiko 23 waco pi Palmoni, Lami‑pimo ma lamal, dok dok. Levitiko 23 rwate maber ki lamal kwede kwena me kare me agiki pa 144,000.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Namba “23” nyutu kwero, ma obedo kayo kit pa Lubanga ki kit pa dano me bedo dong acel. Nying Levitiko nyutu lupirisiti pa jo 144,000; pien lanabi weng waco ikom nino me agiki, ki lapirisiti me nino me agiki obedo jo ma Petero nyutu gi calo lupirisiti mamaleng. Lupirisiti mamaleng pa Petero obedo jo ma ngeyo medo pa ngec ma cweyo kwena me “Midnight Cry.” Jo ajwaka, onyo jo marac calo Daniyeli nyutu gi, gi kwer medo pa ngec; ki Hosea nyutu wa ni pi gin man, gi kwer woko ki bedo lapirisiti.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Jo pa an gupoto pi peya ngec; pien iweyo ngec, an bende abi iweyo in, me pe ibedo jadolo pa an; pien iweko cik pa Lubanga mamei, an bende abi weko nyithin. Ka gimedore, bene gitimo richo i an; pi mano abi yubo kica gi i kwer. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Jo lunyut pa Ephraim, ma Isaiah bende lwongo gi “crown of glory”, kitgi ma lamal odoko “shame.” Hosea cimo pire kene ni gin ma gikwanyo medo me ngec i nino me agiki obedo Kanisa pa Seventh-day Adventist ma Laodicea, pien oco ni, “Dano na.” Dano ne bigeny woko me bedo jadolo, ci mano obi i kare ma angwen, ma en ma agiki, pien pe bipo paro lutino gi; lutino tye calo kare ma agiki.

## At—one—ment

Bedo acel

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Nying pa “Levitiko 23” tye ka nyutu ni “bedo‑kacel pa kit me jodolo pa 144,000.” Adieri man twero nongo keken ki nying pa kitabu, kacel ki namba pa chapta. Bedo‑kacel, ma Levitiko 23 tero lok ikom en, tye ka nyutu ni “bedo kacel,” ki tye ka nyutu keto kacel kit pa Lubanga ki kit pa dano. Keto‑kacel man kityeko cwalo ne ki alama mapol i Lok pa Lubanga; acel i gine en ni, temple pa dano myero obed kacel ki temple pa Lubanga.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Templu pa dano tye ki kit me kromosom "23" me laco ki "23" me dako. Pita nyutu ni rwom pa lami ma "144,000" obedo "ot me tipu." Kromosom magi rwatore kacel calo kit ma laco ki dako rwatore; ki gin ma Lubanga oketo kacel, pe ngat mo ogonyogi. Nyome obedo cal mapat me "bedo-macel." Levitiko "23" nyutu ni obedo rwate-kacel pa templu pa Lami Madit pa Polo ki templu pa lami ma gin "144,000."

## Twenty-two Verses

Nyig me Coc 22

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Cele me cawa me acaki i Levitiko 23 kityeko yaro gi i vese 22 me acaki me chapta, ento cele me cawa me agiki kityeko yaro gi i vese 22 me agiki me chapta. Vese me agiki obedo vese 44, alama me 1844, ka Cawa me Atonement ma antitipikal ocake i ceng me 10 me dwe me 7, me tyeko gin ma Levitiko 23 owaco. Chapta 23 kiyayo ne i dul ariyo me vese 22; dul ariyo magi tye ki kube i ngec pien gin cele, ento ki ywayo gi i ngec kun tic pa Kristo i lawang ki i Ka Maleng, ma ki yaro ne ki cawa me acaki, ki tic pa En i Ka Maleng Madit ma ki yaro ne ki cawa me agiki.

## 22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Cer me spring ki me fall dogi aryo gicweyo gi ki rek 22, ki rek eni gi rwate ki abet pa Hibru ma tye ki nyig lok "22". "22" obedo apar acel pa "220", ma obedo cal pa rwate me bedo Lubanga ki bedo dano. "220" nyuto cako pa mwaka 2,520 me ywayo Juda, kacel ki cako pa mwaka 2,300 ma okato i Nino me Golo Kica. Cako pa 2,520 en iye 677 BC, ki cako pa 2,300 en iye 457 BC, omiyo nyuto ni mwaka 220 obedo kube me lok pa lanen me goyo i wi piny lwak pa Lubanga ki lok pa lanen me goyo i wi piny pabit pa Lubanga. Lok pa lanen magi aryo gutyek i bot obino pa Nino me Golo Kica ma antitypical i October 22, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Ikare en, tic pa Kristo me keto kacel yekalu pa dano ki yekalu pa Lubanga ocako, ki i kare meno, Habakuku 2:20 ki Joni 2:20 weng ocokore. Habakuku onongo onyutu ni Lubanga tye i Kabedo Maleng Loyo Weng, ki Joni oketo i coc ni yekalu pa Millerite, ma onongo obidonyo ki geno iye i Kabedo Maleng Loyo Weng meno, onongo ogiko kare me higa 46, ma oyaro yab me yekalu pa dano pa Millerite ki 1798 i 1844. Lok me higa "46", ma obedo ki "23" ki "23", kityenyo gi ki tic pa William Miller, ma con con ocako cwalo kwena me lok meno i 1831, higa "220" malubo kacweyo i coc me King James Bible. Lok pa Lubanga ma ocweyo i coc i 1611, okete kacel ki lacot pa dano higa "220" malubo ne i 1831. Piro me cawa me spring ki piro me cawa me fall weng kityenyo gi ki nyig lok "22".

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Nyig lok abicel aryo ma gitye ki rek aryo i kom gin acel keken mito ni, ki kit janabi, nyig lok abicel aryo ma acaki myero kiketo i wii nyig lok abicel aryo ma dong anyim. Ka i yik rek aryo ni i kit man, in itye kamedo kacel tic me abila ki Kabedo Maleng, ma ki nyutu i lewic me dwe me anyim, kacel ki tic pa Kiristo i Kabedo Maleng Maloyo Weng. I rwom man me janabi, mano nyutu medo ot pa Lubanga aryo bedo kacel, ma nyutu tic pa Kiristo me miyo bedo acel.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Ka giceto verse 1 bot 22 rwate ki verse 23 bot 44, rek me poro kicweyo mede, ma kikwedo cabane ki letta 22 me alfabet pa Hebru, kede alama ma nyutu i namba “22”, kede bene alama ma nyutu i cer, kacel ki tyeko pa cer magi i cuk me lamal.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Acaki pa fiesta me Spring nyutu Sabat pa nino me abiro, ki agiki pa fiesta me Fall nyutu Sabat pa mwaka me abiro. Kirisito, macalo Alfa ki Omega, oketo Sabat i acaki ki i agiki pa joneno aryo me ‘22’ i rek pa jodolo pa 144,000.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sapata pa nino abic aryo obedo ler ma patpat i acaki me Nino me Atonement ma Antitipiko i mwaka 1844, ki ler pa Sapata pa mwaka abic aryo obedo ler i agiki. Sapata pa nino abic aryo bende obedo cok me lamal ma acel i Levitiko "23", ki Sapata pa mwaka abic aryo obedo cok me lamal ma agiki i pot buk en. Sapata obedo Alfa ki Omega pa rek pa jodolo i pot buk "23". Sapata pa nino abic aryo, ma en acel me acaki, obedo Alfa pa tic pa jodolo pa jo 144,000; ki Sapata pa mwaka abic aryo, ma en agiki, obedo Omega pa tic pa jodolo pa jo 144,000.

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

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

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Kany, “macok ki agiki pa tariik pa piny man,” i agiki pa Nino me Yweko Bal ma antitipikal, “tito me Obedo Ringo” kiketo iye “lumeny ma lanyut” calo ma obedo tito me Sabat pa nino abiro i cako pa Nino me Yweko Bal ma antitipikal.

> “Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> Yesu oyweyo kop me sanduuka, kede an onene tabul me kidi ma iye kicoyo Cik Apar. Arwenyo atir ka an nen cik ma angwen i tung atir pa cik apar, ki lero ma lamal ma tye ka yiko ne. Malaika owaco ni: ‘En keken i kin cik apar ma tye ka nyutu Lubanga ma ngima, ma ocweyo polo ki piny ki gin weng ma tye iye. Ka kityeko keto nger me piny, kadong nger me Sabat bene kityeko kete.’ Testimonies, Dul 1, pot 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabat pa nino me abiro, ma obedo “faundesoni”, ocako Leviticus 23; ci Sabat pa mwaka me abiro ogiko lagam pa jalami, ma kineno calo piro me “spring” ki “fall”. Sabat pa mwaka me abiro nyutu ot pa lamo ma gicweyo i faundesoni. Sabat pa mwaka me abiro i agiki kineno calo 2,520, macalo ni Sabat pa nino me abiro kineno calo 2,300. Sabat pa mwaka me abiro nyutu “doktrina me bedo pa Lubanga i ringo pa dano.” Sabat pa nino me abiro obedo alama pa Lami ma ocweyo gin weng, ci Sabat pa mwaka me abiro obedo alama pa kit pa Lubanga ma orwate ki dano.

## Aligning the Lines

Yaro rek me obed atir

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Ka wa rwate lacer me Spring ki lacer me Fall i Levitiko 23, lacer me Paska ki lubo iye nino malubo lacer me makati ma pe tye ki yisiti, me nino abicel aryo; ci lacer me Firstfruits lubo nino ma lubo cako pa lacer me makati ma pe tye ki yisiti me nino abicel aryo. Alama me yoo adek i nino adek.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Kare me ceng abicel aryo pa Mere me Makara ma pe ki yisiti cako ki tuk lamal, ci dok otyeko ki tuk lamal. Ceng ma lubo cako Mere me Makara ma pe ki yisiti, obino Mere me Kec me Acaki; kede tye kwede yubo me kec me acaki me bali i cawa me ceng wii. Pentekositi, ma bene kwongo ni Mere me Sabiit, obedo inge bot Mere me Kec me Acaki ceng abic apar—Mere man aye cako kare me sabiit abicel aryo ma otyeko i ceng angwen apar abicel angwen—ci inge bot en obino Pentekositi, ma nyutu “apara abic.”

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Paska cako i kare me pyem i ceng apar angwen. Paska pe obedo pwec maleng.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Ci i nino me apar abic, mwec me nino abicel aryo pa bredi ma pe ki yisiti obino. Nino me acaki ki nino me agiki pa mwec me nino abicel aryo gin rwom ma maleng.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Chieng’ malubo, chieng’ me 16, chieng’ me First Fruits obino. Ci wiki me 7 ma kicono ne i bot Loka me Pentekote ocako; kede Pentekote obedo acel i cok maleng’ me 7 ma kityeko yaro i loka me spring ki me fall. First Fruits pe obedo cok maleng’.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Eka i ceng me acel me dwe me 7, dugu pa tarampet obedo cok me maleng.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Nino me Yubo Bal, i nino apar me dwe me abic aryo, obedo lwak maleng, ento pe obedo cer.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Nino ma acel pa cer pa Weema en kacoke maleng. Piny cer ma romo nino 7, bene obedo nino ma 8 pa Weema, ento nino ma 8 kicoyo ne calo woko ki kare ma cer nyutu. Nino ma 8 eno en kacoke maleng.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Man rwate ki cunge ma maleng abicel, ka i medo ikom Sabat me nino me abicel ma oyabo cer. Cunge ma maleng abicel ki cer abicel; ento gikwano mabalo ki me cunge ma maleng. Alama me yore ma acaki ki ma agiki gin Sabat; ma acaki obedo pi nino, ci ma agiki obedo pi mwaka. I iye cer ma kiketo i tung Sabat pa Alfa ki pa Omega, tye cer abicel ki cunge ma maleng abic. Ka i medo Sabat me nino me abicel pa Alfa ki Sabat me mwaka me abicel pa Omega, dong itye ki cunge ma maleng abicel ki cer abicel. Kigwoko ngec ni nino me aboro me Tabernacles pe obedo but pa cer, ci kelo lapeny me ni aboro obedo me i abicel. Lok ma an atye ka nyutu kany en ni Yesu, macalo Palmoni, oketo i rwom wel me namba i chapta "23" i kit ma cwiny mokwako tutwal.

## Spring

Tyen pii

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Yubu me Spring tye ki kare me yubu pa cawa 7 pa Mugati ma Pe ki Hamira, ki tye ki bedo kacel me maleng pa Alpha i acaki, ki bedo kacel me maleng pa Omega i agiki. Pentecost obedo bedo kacel me maleng ma adek i yubu me Spring. Pentecost bino inge kare me wiki 7, ma otum ki yubu i cawa 50. Yubu me Spring tye ki cawa me yubu 4 ki kare 3. Passover, Mugati ma Pe ki Hamira, First Fruits, ki Pentecost gin cawa me yubu 4, ki kare 3 gin: cawa 7 pa Mugati ma Pe ki Hamira; cawa 49 ma woto i anyim ki bene rwate ki cawa 50 pa Pentecost; ki cawa 3 me acaki, ma obedo kare ma opalo i cuk 3 me wot kacel.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Sadaka me nyutu me acaki me puro pa kare me Pasika rwate ki sadaka me nyutu me acaki me puro i nino me Pentekositi; sadaka me nyutu me acaki pa shayiri i nino adek pa Pasika, ki sadaka me nyutu me acaki pa ngano i Pentekositi i agiki pa kare me Pentekositi me nino 49/50.

## Fall

Poto

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Mekom me Fall cako kwede ceng meko ma peke keken, ma cwako kare me ceng 10 ma kelo i bura. Ceng 5 inge bura, kicako meko me ceng 7; i iye ceng me acel ki ceng me agiki i ceng 7 kigwaco-gi calo lwak ma lamal. Ki ceng 15 dok i ceng 22, Meko pa Tabernacles kimeko, dok i ceng 23 kikwoko Sabat pa lobo.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Ka wakawo cer me otum ki wa keto gi i wi cer me cec, wa bedo ki yoo aryo ma gin aryo duto ginyutu ki rek 22; eka ginyutu ki nukuta 22 me alfabet me leb Hebrew. Ka man otimore, kio me yoo ma acel en lwak me tung ma maleng me Sabat me nino me namba 7, ki kio me yoo ma agiki en lwak me tung ma maleng me Sabat me higa me namba 7.

> Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

> Kede bene i ceng ma 15 i dwe ma 7, ka utyeko cwaka jami me lobo, myero ugwoko yieri bot Rwot pi ceng 7: i ceng ma 1 obedo Sabat, ki i ceng ma 8 bene obedo Sabat. Levitiko 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pentekoti obedo kot me acaki, ki Tabernakolo obedo kot me agiki. I Pentekoti, cwalo woko pa Roho Maleng ki nyutu calo nino acel; ento cwalo woko ma Tabernakolo nyutu kwede, en kare ma giko, ci dong rwate kwede Sabat, ma en nino aboro ma bino bang nino abiro. Sabat ma bino bang nyutu ma agiki pa cwalo woko pa Roho Maleng nyutu Sabat pa piny me yweyo tic pi higa alufu acel.

> “In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

> I kare pa peko wan weng orwate woko ki i bur ki i gang; ento jo marac olubo wa, ma odonyo i ot pa jogi maleng ki tong. Gi malo tong me gikedho wa; ento obule, obwol piny calo yecu ma pe tye ki teko. Dong wan weng wanyaco nino ki matino pi lwak, ki dwon wa omalo i bot Lubanga. Ceng omalo, ki dwe ocungo maber. Laro weng gigweco woto. Cii me polo ma macek ki ma obuto omalo, gi tuŋore kicel. Ento tye kabedo acel maleng ki adwong ma ocungo maber, ki kany obino dwon Lubanga calo pii mapol, ma oyomo pol ki piny. Pol oyabo ki ogoro, ki ocako peko me ceto. Got oyomo calo yago i yamo, gi yeko yie ma oko oko i tung weng. Nyanja onyuut calo acanak, oyeko yie i piny. Ki ka Lubanga owaco nino ki kare me bino pa Yesu, kede ocwalo muma ma pe kato bot jo pa En, owaco lok acel, dong ocungo pi kare matin, kun lokgo ocako gololo i piny. Israel pa Lubanga ocungo, wanggigi giketo i malo, kun gi winyo lok ma bino ki i cok pa Jahova, ki gigololo i piny calo tur ma lamal loyo weng. Obedo ma lworo ki ceke madit. I agiki pa lok acel acel, jogi maleng giyaco, ‘Adwong! Alleluia!’ Wanggi ocwee ki adwong pa Lubanga; ki gigoyo cane ki adwong, calo wang pa Musa ka ocoki ki Sinai. Jo marac pe romo neno gi pien adwong ma obedo ki gi. Ki ka kica ma pe kato gikwano bot joma gimiyo Lubanga adwong kun gi gwoko Sabato pa En maleng, ne tye yaco madit me loyo i woko le ki cal pa en.

> “Then commenced the jubilee, when the land should rest.” Early Writings, 34.

> "Dong yubili ocako, ka piny onego obed i kuc." Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Yubili obedo omwaka ma 50, piny ka lur me 7 me 7 omwaka otyeko, ma en ceng 49 ma kelo bot ceng ma 50 me Pentekoste. Ka gikwanyo rek pa suk me ‘fall’ ki suk me ‘spring’, tye ceng 49 ma kelo bot Pentekoste, ma tito acaki me kar ceng 7 me Tabernakulo. Pentekoste ki Tabernakulo rwate, kede gin acel gin nyutu kar me ‘Latter Rain’ ma cako i ‘Sunday law’ ma bino cok-cok, ci omedo nyaka ‘probation’ otyeko, Rwot dok bino, ci eka lobo oywoto, calo ma nyutu ki Sabat me omwaka ma 7, ma en ceng 8 pa ceng 7 i Suk me Tabernakulo.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Ka wakelo rek aryo me nyig lok 22 weng kacel, watimo man pi adwogi mapol. Rek aryo weng tye ki nyig lok 22; 22 obedo acel i apar pa 220, alama me bedo kacel pa kit pa Lubanga ki kit pa dano.

Both lines represent the Hebrew alphabet of twenty-two letters.

Rek aryo weng nyutu Alifabet me Leb Ibrani ma tye ki nyukuta 22.

Both lines represent the feasts.

Rek aryo gibedo ranyisi me cer.

Both lines represent the two harvest seasons of the year.

Rek aryo weng ginyiso kare aryo me kwanyo ma i higa.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Rek aryo weng nyutu tic pa Kristo i bungu me Hekalu, i Kabedo Maleng, ki i Kabedo Maleng Maloyo. Levitiko nyutu lapirisita, ki Yesu obedo Lapirisita Madit me i Polo. Pi gin ma eni ni, wa tye ki twero ma opore me keto kit me ‘line upon line’ i nyig lok 44 me Levitiko 23.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentekoti obedo kuc me acaki pi Kirisitiani, ki Tabanako obedo kuc me agiki pi Kirisitiani. En aye, wacako rwate “nino me Pentekoti” ma i kare me acaki ki nino abiro me Tabanako ma i kare me agiki. Kare ma Sista White owaco ni, “I kare me peko wa ducu oguro ki i taun ki i gweng,” obedo ka nyutu kare ma jo pa Lubanga tye ka bedo i gungu pi lalaro. Bedo i ot me yie i kare me Tabanako tyeko nyutu calo lok me con ma kelo mapatpat i kuc me Sabat me Jubili pi lobo.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Ceng me Pentekoste nyutu cako me ceng 7 me Tabernacles. Ci Yubili nyutu ki ceng me 8, ma obedo i agiki pa ceng 7 me Tabernacles. Ceng 5 anyim gamo me Tabernacles obedo Ceng me Atonement. Ero, ceng 5 anyim Pentekoste ma nyutu cako me Tabernacles, 'judgment' nyutu. Ceng 10 anyim 'judgment' me Ceng me Atonement obedo gamo me Trumpets. Ka gin kicako kacel, ceng 5 anyim cik me Sunday, ma nyutu ki Pentekoste, 'judgment' nyutu. Ceng 10 anyim eni, gamo me Trumpets nyutu.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Baptiismo pa Kristo nyuto tho pa En, keto iye i wang apur, ki dwogo i kwo pa En. Tyen adek meno kinyutu ki tho pa En i Paska, ki keto iye i wang apur ki kuro i Sabat, ki dwogo i kwo pa En i Sande. Ceng adek pa tho, pa keto iye, ki pa dwogo i kwo pa En, obedo alama me yoo acel ma tye ki tyen adek. Omiyo wa cako keto rek aryo me Fiist pa Spring ki pa Fall weng dok acel i kare me dwogo i kwo. Dwogo i kwo pa ceng adek cako kare me ceng 49 ma kelo bot Pentekoti, ma en Cik pa Sande. Kare me ceng 49 meno ki cako ma con kwede Fiist pa mukate ma pe ki yie, ma cako ceng 1 mapwod pe i ceng me yom me acaki, ki olubo ceng 5 loyo ceng me yom me acaki.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Cak ki dwogo kwo pa jam me acaki nyo i cik me Sande, obedo ceng 49; cik me Sande obedo ceng 50. Ceng 5 mapwod pe obino cik me Sande, kec kityeko tito; ci ceng 10 mapwod pe kec meno, lagam me trompet kiketo alama. Dwogo kwo en alama me yoo ma acel; ci i ceng 5 ma bino, kare me buredi mape ki yis otum. Ceng 30 ma bino i kare me buredi mape ki yis otum, lagam me trompet otime. I ceng 10 ma bino, kiketo alama pa kec me Nino me Atonement, ci i ceng 5 ma bino, cik me Sande pa Pentekoti obino.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Man nyutu alama abiro me yo i tic pa 'rek bot rek' pa cer me acaki me higa ki pa cer me agiki me higa; cako me Magaati ma pe ki yisiti, Dwogo i Kwo, tyeko me Magaati ma pe ki yisiti, Keb me tarumbeta, Hukumu, Pentekost, ki Kot me Agiki. Alama abiro meno kiketo gi iye Sabat me nino me abiro me Alfa, ki Sabat me higa me abiro me Omega. Alama abiro ma tye i kin Sabat aryo gi weko woko ka keken ki nyutu kare me ceng 5; ci kom eno dong bino kare me ceng 30, kare me ceng 10, kare me ceng 5, ki kare me ceng 7.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Ka wa keto dwoko kwo pa Kirisito i rwom, wa nongo kar ceng piero angwen ma En opwonyo lupwony mamegi ki wang ki wang, ci con ooro malo. Ci pi ceng apar, lupwony onongo tye i ot ma i malo. Ceng apar meno ocoke i Nino me Pentekote, ma obedo cik me Jumapil. Man medo kar ceng piero angwen ki kar ceng apar i rek pa jo-Lawi ma Levitiko “23” nyuto.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Cako ki dwogo kwo, tye nino 5 nyo bot agiki me mugati ma pe ki chachu, ci nino 30 nyo bot gamo me trampet, ci nino 5 nyo bot Yweyo pa Kristo i polo, ci nino 5 nyo bot bura, ci nino 5 nyo bot nino 7 me kuc pa agiki pa Pentekost.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Cako pa ceng abicaryo me kwon ma pe tye ki yec, dwogo kwo pa cek me acaki lubo ne i ceng agiki. Dwogo kwo obedo iye ceng abicaryo me kwon ma pe tye ki yec, ci i ceng abic ka oko dwogo kwo kare me kwon ma pe tye ki yec otum.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Ceng apar adek i con giko me pange ma pe ki yie, opuk gimiyo alama me ciko.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Nino abic ka opur ocimo me ciko, Kirisito ooro malo ka omiyo ngec pi nino piero aryo. Oro pa en malo ocako nino apar i ot me wi.

Then five days after His ascension judgment is marked.

Ci ceng abic bang oro pa En i polo, bura kiketo woko.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Ka ceng abic anyim, cik me Cawa pa Pentekoste oyabo kare me ceng abiro me koth me agiki.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Jo 144,000 gin jo ma lubo Rombo ka en odhi keken. Eliya ki Mose gigayo i Julai 18, 2020. Gigayo i kabedo acel keken ma Rwot wa bende obeco i kom Musalaba. Chier pa Kristo obedo calo kite me nyutu chier me Desemba 31, 2023. Mapwod pe obino kare en, i Julai 2023, dwol i thim ocako dwolo wac ma gitito calo mokati ma pe ki yis. Yis nyutu bal, bwony ki richo, ento wac ma obino ki thim ne pe ki yis. Ki Desemba 31, 2023 nyaka ikom cik me Sande, Levitiko 23 oseyubo pire-tek me kwer pa jo 144,000. Pire-tek en rwate ki nindo me neno pa Miller, Malaki 3, ki dirica pa polo i Buk me Fweny 19. Bende rwate ki saa 3 ki saa 9 i sabiiti maler ki 27 nyaka 34 AD.

We will continue these things in the next article.

Wa bi mede gin eni i coc ma obino.

> “‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

> Kun ngec, dyelo opongo ki jami weng ma rwate ki ma peya.

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> Pi piny wic ki cwiny, kacel ki ring, cik pa Lubanga ni teko kinongo ki temo. Latiyo aye ma kelo medo. Kakare ki cik man, Lubanga omiyo i lokne yore me medo pa piny wic ki pa tipu.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> Biblia tye ki cik weng ma dano mito ngeyo, wek gi yub maber pi bedo man onyo pi bedo ma bino. Kede, cik magi romo ngeyo gi dano weng. Pe tye ngat mo ma cwinyne yaro mapwonyone, ma romo kwano lok acel i Biblia ka pe oyudo i iye par ma konyo mo. Ento mapwonyo pa Biblia ma pire tek pe yudore ki kwano me kare kare onyo kwano ma pe ogamo. Kit ma dit me adwogi pa ne pe kiketo kam ma ngat ma turo tutwal onyo ma pe paro maber romo neno. Jami ne ma wel mapol obedo tutwal i piny mabor, kede romo keken yudo gi ki yenyo ma rigoro kede temo ma pe ocung. Adwogi ma cweyo rwom madit weng myero ki yenyo gi ki rwako gi, ‘ka kany matin, kede ka kany matin.’ Yesaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> Ka gin opuro kany kede gitere kacel, gubinongo ni gikwero rwate maber ki mukene. Injili acel acel tye macedo bot mukene; lok me lanabi acel acel tye macalo poyo me mukene; gin atir acel acel tye macalo medo me cweyo gin atir mukene. Gin me cal i cik pa jo Yahudi ginyutu maler ki Injili. Cik acel acel i Lok pa Lubanga tye ki kabedo ne; gin acel acel ma atir tye ki tiyo ne. Ki rwom ma opong weng, i yore me cimo ne ki i timo ne, nyutu lamal bot Lacoyo ne. Rwom calo man, pa par mo keken pe romo paro onyo cweyo ne; par pa Ma Pe ki Agiki keken obedo ma romo.

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> I pango yik mapol keken ki kwano kit ma gitye kwede, twero ma madwong loyo me paro pa dano obedo i tic ma tek tutwal. Pe tye dano mo keken ma twero donyo i kwano macalo eni ka pe omedo twero me paro.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> Ber pa wii ma pwony pa Baibul kelo pe tye keken i yenyone ada ki kelo gin kacel. Obedo kede i temo ma mite me mako ngec pa jami ma ki nyutu. Wii ma gityeko tic kwede keken i jami me kare kare, dong doko matin ki teko peke. Ka pe gityeko temo ne me ngeyo ada madit ma turo loyo, ci i cawa mo twero me medo woto woko. Pi gwoko woko ikom kato wii piny man, kede pi kwanyo me medo, pe tye gin mukene ma romo rwate ki pwony ikom Lok pa Lubanga. I yo me puko wii, Baibul ber loyo buk mukene weng, onyo buki weng ka ki keto kacel. Madit pa jami ma ki nyutu iye, yot pa lokone ma tye ki kica, kede ber pa calone, gicoyo tami wii ki giyubo i malo, macalo pe tye gin mukene ma romo timo kamano. Pe tye pwony mukene ma romo miyo teko pa wii calo temo me mako ada ma madit loyo me nyutu. Wii ma ki keto i kube kwede tami pa En ma pe tye agiki, nyaka mede ki doko tek.

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> Keken bene twero pa Bibul en madit loyo i yub pa kit me lamo. Dano, ma ocweyo pi ludito kwede Lubanga, romo keken i ludito man nongo ngima ma adaa ki yub pa bedo ne. Ocweyo ne pi nongo i Lubanga mor ma maloyo weng; pe romo nongo i gin mukene mo keken gin ma romo keto kuc i cwinya, ma romo pongo lapir ki leny me cwinya. En ma ki lamo ma adaa ki cwinya ma mito yubo, ka tye ka kwano Lok pa Lubanga, ka yeny me ngeyo ada pa ne, bikobo ne i rwom kwede Lacoyo pa Lok en; ci, labongo ka yero pa kene keken, pe tye rim me gin ma romo i yub pa bedo ne.

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> I kit me coc ne mapol-lapol kede lok pa gin mapol, Bibul tye ki gin mo ma weko paro pa dano weng te, kede ma yuko cwiny pa jo weng. I pot buk ne gineno gin ma otime con tutwal; lok pa kwo pa ngat ma atir maloyo; yore me tero lobo pa piny me weko piny obed i kwer, kede me weko ot obed i kwer—yore ma ngec me paro pa dano pe otyeko maromo kwede. Tye kwede tam ma piny mako madit, kede coc me wer ma mamit maloyo kede ma malo loyo, ma cwiny tedo maloyo kede ma coyo cwiny loyo. Kadi ka ki tam gi calo man keken, coc pa Bibul i wel tye maloyo tutwal ma pe ki twero pim bot tic me coc pa ngat acel keken; ento ka ki neno gi i rwomgi ki paro madit ma i wi, gitye ki piny ma gicwalo mapol tutwal, kede welgi bedo madit ma pe ki twero pim. Ka ki neno gi i lero pa paro man, lok weng tye ki mit manyen. I lok atir ma kiwaco gi ceke maber tutwal, tye iye yore ma malo calo polo, kede ma gubello kare ma pe giko.

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

> Kit ma iye matut me Baibul, kit ma gin weng i buk weng otung iye, en aye plani me konyo: dwogo cal pa Lubanga i cwiny pa dano. Cako ki nyutu me geno ma me acel i lok ma kicoyo i Eden dok okato i kica ma maler me agiki i buk me Revelation, ‘Gin bineno wang-ene; ki nying-ene bityeko i wi gi’ (Revelation 22:4), mit pa buk weng kacel ki lok weng i Baibul en aye yabo pa kit ma pire tek man,—miyo dano malo,—twero pa Lubanga, ‘ma omiyo wa loyo ki bot Rwot wa Yesu Kristo.’ 1 Corinthians 15:57.

> “He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

> En ma omako maber paro man, i anyim en tye piny madwong me kwano ma pe ki pimo. En tye ki lagi ma bi yabo pi en ot me wel weng pa lok pa Lubanga.

> “The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

> Ngec pa konyo woko obedo ngec pa ngec weng; ngec ma en aye gin ma malaika ki jo me ngec weng i pinye ma pe obalo i kwer tye ka kwano; ngec ma oketo cing pa Rwot wa ki Lakony wa; ngec ma donyo iye i dwaro ma kipoyo i cing pa En ma pe giko—‘kigwoko ma pe kiwaco pi kare ma pe giko’ (Roma 16:25, R.V.); ngec ma obedo gin me kwano pa jo ma Lubanga okonyogi woko i kare weng ma pe giko. Man obedo kwano ma dwong loyo weng, ma dano twero donyo iye. Macalo pe kwano mukene twero timo, obiro miyo cing matek kede yilo cwinya malo.

> “‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> 'Lamal pa ngec en ni: rieko miyo kwo bot joma tye kwede.' 'Lok ma an awaco bot wun,' Yesu owaco, 'gin tipu, kede gin kwo.' 'Man aye kwo ma pe otum, ni ginyalo ngeyo in, Lubanga ma adier acel keken, kede en ma i cwalone.' Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Teko me cweyo ma owongo piny mapol i bedo tye i Lok pa Lubanga. Lok man omiyo teko; omiyo kwo. Cik weng obedo kica; ka kiyero gi wii, ka kicwako ne i cwinya, kelo kwede kwo pa Lubanga ma pe ki por. Lok man oloko kit, ci dwogo cweyo cwinya i cal pa Lubanga.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

> Kwo ma kimiyo kamano bene i kit acel kigwoko. “Ki lok weng ma aa ki cogo pa Lubanga” (Matayo 4:4) ngat obedo kwo.

> “The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

> Paro pa ngat, cwiny pa ngat, medo bedo tek ki gin ma en camo; kede obedo i lwet wa me cimo gin ma obino camo. Obedo i twero pa dano weng me yer gin ma obino dok bedo i paro kede me yiko kit pa ngat. Pi dano weng ma gubedo ki twero me nongo Coc pa Lok pa Lubanga, Lubanga waco ni, ‘Aco wiro bot en gin madit pa cik na.’ ‘Kwac bot an, an abi dwoko in, kede abi nyuto in gin madit ki matek, ma in pe ingeyo.’ Hosea 8:12; Yeremia 33:3.

> “With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

> Ki Lok pa Lubanga i lwete, dano weng—keken ka kiketo ne i kit pa kwo ne i lobo—otwero nongo rwate calo ma oyero. I pot ne, otwero medo lok ki jogi ma lamal ki maber loyo i kit dano, ki winyo dwon pa En ma pe giko ka En tye cwako lok ki dano. Ka tye kwano ki paro piny i kit jami ma ‘malaika bene mito neno iye’ (1 Pita 1:12), otwero nongo rwate gi. Otwero luwo rek pa Laloko pa Polo, ki winyo lok pa En calo kare ma En laloko i got, i pat, ki i pi madit. Otwero bedo i lobo man i yot pa Polo, ka omiyo bot jogi pa piny ma tye i cwinya piny ki gitemo me bal paro me geno ki mito lamal; en kene pinyo pinyo i rwate ki En ma pe nen; calo dano me con ma owoto ki Lubanga, kun pinyo pinyo i wang bungu pa lobo ma pe giko, nyaka ka bungu bi yabo, en bino donyo iye. Pe bino nongo kene calo dano ma pe ngene. Dwon ma bimechine gin dwon pa jogi maleng, ma pe ginen, mane i piny obedo rwate ne—dwon ma kany otyeko ngeyo gi ki mero gi. En ma kubo Lok pa Lubanga obedo i rwate ki Polo, bino nongo kene i gang i rwate pa Polo.

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