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# The Revelation of Jesus Christ - Number Seventeen

Lapo Nyutu pa Yesu Kiristo - Namba 17

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Dwogo Kwo i Luro me Achol: Lwak pi Maleng ki Yie i Cawa me Kuro

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Cogo ma ogur ma ocungo ka otho i yoo, ma winyo “dwon” pa en ma golo dwon i coya, gitye ka timo kamano pien Lami me miyo cwiny bedo maber obino, me tyeko kwer pa Yesu me cwalo en. I moyo cwiny me acel pa Millerites, Millerites onongo gineno ni gitye i kare me kuro i teda pa nyako ma pe kikwero.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> Jo ma gicoyo gineno i Bibul ni gi obedo i cawa me kuro, ki ni myero gicuro ki pac opongo pa neno. Nyutu acel keken ma omiyo gi yeny Rwotgi i 1843, omiyo bene gi geno ni obiro i 1844. Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Jo ma jo Millerite gicweyo kite pa gin, giyubu tem pa poto me cwinya ma me acel; ci ka gitimo mano, myero ginen ni gin bene tye i cawa me kuro pa wac me cal pa dako ma pe ocako yot. En keken twero pa Lalany ma weko gi neno adwogi man. Neno adwogi man, ma Lalany ocweyo obed, tye kicalo wac me poropheti me acel ma Ezekiel kikweyo ni oyabe i goba pa kom pa jo ma otho ma ocot.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Dok owaco bot an ni, “Wac lok me porofit i wi iyie man, ka i wac botgi ni, ‘Ee iyie ma ogweng, winyo lok pa Rwot.’ Man aye ma Rwot Lubanga owaco bot iyie man ni: ‘Nen, abi weko pum odonyo i yin, ci ibino bedo; ci abi weko pik i yin, abi yiko ring i yin, abi balo yin ki dog, abi yik pum i yin, ci ibino bedo; ci ibino ngeyo ni an aye Rwot.’” Ento awaco calo ma gicik an; ka awaco, dwon obedo, kaci nen rwonyo, ci iyie ocok obedo acel ki acel, iyie bot iyie ne. Ka an aneno, nen, pik ki ring obedo i gi, ci dog obalegi i wi; ento pum pe tye i gi. Ezekiel 37:4-8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

‘Dwon’ nyutu Roho Maleng. I kare meno, nyiri ma pe pod gityeko ngiyo lacoo myero ginen ni gitye i kare me cweno. Cik me Bibul pi ngo ma jo ma cwinya gi opoto myero gitime, ka ginen ni gitye i kare me cweno, tye mapol. Jeremia kwaro ni pe myero giddok odok i “lwak me jo macayo,” ma i kwena ma ocwalo bot Philadelphia obedo Sinagogu pa Satan. Bende myero gi yabu woko gin ma ber ki gin marac. Gin ma ber, ka kicobo ki gin marac, tye ki pore aryo.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Atyeko nongo ngec pire keni ikom rwom porofetik man i cawa mukato, ka an aketo oturo pa William Miller i tic. An ater maber ni dyen me welo obedo ada pa lok pa Lubanga, en aye dyen me welo ma pe ada obedo doktrin ma kiyubu marac. Bang’eno, ginyutone an ni James White bende oketo oturo pa William Miller i tic, kede i kit ma oketo i tic en, onyuto ni dyen me welo gin jo pa Lubanga ma geno maber, ento dyen me welo ma pe ada gin jo ma ginyutu ada ento pe ada. Ka anyenyo lok ma James White opwonyo ikom oturo en, angeyo ni wa aryo obedo atir. Dyen me welo romo nyutu jo pa Lubanga ma geno maber, kede dyen me welo ma pe ada, jo ma pe geno maber; ento bene, dyen me welo romo nyutu ada pa lok pa Lubanga, kede dyen me welo ma pe ada romo bedo doktrin me bwoli. James White oketo oturo pa Miller i kit gin matime i cawa ma James White obedo kwo iye, ento an aterne oturo en calo kit gin matime me cawa me agiki. I keken, keto i tic aryo magi nyuto ni dano bedo gin ma gigeno, kede ka gi yero gwoko doktrin ma pe atir, ginoyweyo woko ki i dirisa ki dano ma tye ki kit yweyo pur, keken ki doktrin ma gityeko rwate kwede. Wan obedo kaka gin ma wacamo.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Ka jo ma keno gi opoto ginyero ni gi tye i kare me kuro, kaka Yeremia owaco, gi myero kobo woko gin ma lonyo ki tung’ gin ma pe lonyo.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> Niningo obedo ni dano ma tye i lweny ki tero pa Lubanga gityeko nongo ngec ki paro maber ma gi nyutu ikare mogo? Satani keken onwongo o kwan i dwor pa polo, ci en itye ki ngec pa maber kacel ki marac. En oyubo kacel gin ma rwate ki gin ma pe rwate, ci man aye gino ma omiye twero me bwola. Ento pien Satani oketo leya me lelero pa polo iye, wabiywako en calo malaika me cit? Laco keca itye ki latic pa iye, kikwan gi ki yore pa iye, gitye ki tipu pa iye, ki kicoyo gi maber i tic pa iye. Wabitiyo kacel kwede gi? Wabiywako tice pa latic pa iye calo gin ma mit atika i nongo pwonyo? Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Ma ber loyo ki ma marac matek tye ka rwate pi atir ki bal. Bene, gi tye ka rwate pi dul aryo pa dano.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> Kadi bene dul pa Jwok odong’ macek, ki cing man: “Rwot ngene jo ma tye pire kede.” Kede, “Wek ngat keken ma waco nying Kirisito ogol woko tim marac.” Ento i ot madit pe tye cal keken me zaabu ki me feeza, ento bende tye cal me yat ki me ngom; ci mukene tye pi tic me kica, mukene pi tic me pe-kica. “Ot madit” nyutu Kanisa. I Kanisa binongo gin marac kacel ki gin ma pire tek. Rede ma gicoyo i lawi cobo weng: maber kacel ki marac. Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Kiwaco bot Yeremia ni ka obiro dwogo, myero oywe woko ki nyako maleng ma pe gi rieko, kacel ki myero oywe woko ki puonj mape atir pa nyako maleng ma pe gi rieko. Jogi 144,000 obedo gin ma gibedo i rwom maber mapol. Yeremia tye ka nyutu tic ma gin ma kilwongo ni gicobo gi alama ki lok pa aryo pa Ezekiel me yot angwen myero gitimo woko, ka gubed “cok” pa Lubanga, i cawa ma rweny owaco. Rweny owaco i gin me con pa Millerite ka kwer obino, kede bene owaco i gin me 144,000 ka earth beast owaco, kacel ki kare ma kwer pa third woe obino. Eka, joma gitimo woko tic ma Yeremia onongo oyero, giketo gi i wi calo lalii pa Lubanga.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Ka Rwot ocwalo Lakar pa Cwiny me cweyo jo ma gitye ki pore woko ki tho gi, En nyutu tic me yweyo ma myero gityeko, ka gubedo jowaco pa En i poto pa cik me Sande. Isaya ogamo lok me tito pa Yeremiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Ber tutwal tungi pa ngat ma kelo lok maber i got, ma waco kuc; ma kelo lok maber pa maber, ma waco lego; ma waco bot Zion ni, ‘Lubanga ni obedo Rwot!’ Lagwoko ni gibi tego dwon-gi; ki dwon kacel gibi wero: pien gibi neno i wang ki wang, ka Rwot obi dwogo Zion. Yube i mor, wero kacel, in kabedo ma ocoyo pa Jerusalem: pien Rwot ocwinyoyo jone, ocopo Jerusalem. Isaiah 52:7-9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Jo ma "kelo ngec maber" ki ma "yaro kuc ki waraga" gi coyo "dwon gi kacel", pien "gi bi neno wang ki wang."

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> Moko manok mukene ki nywaco an ni, giketo rwate twero gi kwede magi ma an amiye nyinggi, kede gintiyo me kwanyo jo woko ki i ringo kede kelo kec; ki twero gi kelo adiera pa Lubanga i beco. Yesu ki malayika maleng gitye ka timo me cwalo jo Lubanga i kacel kede yikogi i geno acel, pi obed gidog paro acel ki tam acel. I kare ma gicwalo gi i ribe me geno, me neno i wang ki wang i adiera ma pire tek ki ma dit pi cawa man, Lacwe tye ka timo tic me gengo wotgi anyim. Yesu tye ka timo tic ki laticne me cwal kede yiko. Lacwe tye ka timo tic ki laticne me yabu kede pedo. ‘En aye nen, abi ciko, abicoyo ot pa Isirael i i duli me lobo weng, macalo ka gicoyo kalo i kal me coyo, ento gin mo mot mot me kalo pe biboto i piny.’

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> Lubanga kombedi tye ka temo kede nyuto jo pa En. Kit pa dano tye ka poko. Malak tye ka pimo rwom me kit maber, kacel ki tye ka coyo rekod ma adier pa tic weng me nyithindo pa dano. I tung jo pa Lubanga ma giyaro ni gin pa En, tye i iye cwinya marac; ento gibitem kede gibinyutu. Lubanga ma ngeyo cwiny pa dano weng pwol, obi nyutu i ler gin ma kacano i mudho, i kabedo ma mapol pe giciko iye, pien bute me oyo ma kigengo wot pa gin ma adier obed kikwany woko, ci Lubanga obed ki jo ma pore ki maleng me yaro cike ne kacel ki kwero ne.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> Ladit me lonyo wa tye ka telo jo pa En kacok-kacok, tye ka yweyo gi ki miyo gi rwate pi cwalo gi i Polo, kadong weyo i agiki jo ma cwinygi tye ka me yiko pire kene ki dul, ma pe gi mito medo tel, ki ma gi opore ki ber megi keken. “Ka ento le ma tye pinyin obed duc, dong ducu eni obedo madit nining!” Pe tye bwola mo madit maloyo ma twero bwoyo cwiny pa dano calo eni: ma kelo dano me bedo ki cwiny me geno keken, me yie ni gin kakare ki i le, ento ka gitye ka yweko pire kene ki jo pa Lubanga, le ma gi bero kwede obedo duc. Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Tyen lok “kelo ngec maber” odwoko ne aryo i Buk me Isaia me nyutu tari pa “Midnight Cry”, kacel dok bene rek ma kelo bot loro pa Isaia pi bedo acel ma otyeko time ka lamal opoto woko ki rac bene ginyutu tari en.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Cwake, cwake; yik teko, o Siyon; yik le ma maber, o Yerusalem, boma ma maleng: pien cok ki anyim pe dong bi bino iye gin ma pe kicero kede gin ma pe maleng. Yiyi ki abura; cungi, bed piny, o Yerusalem: kwany kengi me lawani, nyako ma kigoyo pa Siyon. Aisaia 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremia nyutu jo ma i disappointment ma acel, ma gineno ni tye i cawa me kuro. Yesaya ciko gin keken, “Yim, yim.” Giyim, ci gibino i kare ma pe dong bi bedo ngat mo pe gilwak ki pe maler i kanisa pa Lubanga, pien gi tyeko tic me ywayo woko gima maler ki gima marac. “Rwot mito ni kanisa pa en kityeko yweyo ma obed maler, mapwod pe kwer pa en ocobo maloyo i piny.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> Wan tye ka tipo oyot bot agiki pa gin matime pa piny man. Agiki obedo macokcok tutwal, macokcok loyo kit ma jo mapol tami, ki cwiny na obedo matek me waco bot jo wa tito me yeny Rwot ki cwinye weng. Jo mapol tye ka nindi, ci ngo twero waco me cwerogi ki i nindo pa ringgi? Rwot mito kanisa pa en obed macoo maber, mapat ki kare ma kwer pa en bi poto ki tutwal loyo bot piny.

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> "Ngat mane ma twero dong tye i cawa pa bino ne? Kede ngat mane ma obedo anyim ka oyaro pire? Pien en calo mac pa jalwoyo bul, kede calo sabuni pa jaluyo law; kede obibedo calo jalwoyo ki japaco pa feza; kede obipaco wodi pa Levi, kede obi lweyo gi calo zahabu ki feza, paka gicwalo bot Rwot rwom ma atir."

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> Kristo obi kwanyo woko cal weng me kit ma pe adier. Juko adier ki ma pe adier pe twero bworone. “En calo mac pa lanyar,” tye ka yero ma wel ki ma pe wel, gin ma pe wel me i zahabu ki zahabu.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> Macalo jo Levita, Lubanga ocweyo jo ma oyero pi tic mapire tek pa iye. Kristiani mo keken ma atir obedo ki rwom pa lapriest. Kimiyo ne tic maleng me nyutu bot lobo kit pa Won pa iye ma i polo. Myero owinyo maber lok magi: ‘Un obedo maber tutwal, macalo Won wunu ma tye i polo obedo maber tutwal.’

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> Ento bot inu ma uworo nyinga, Chieng me Kwer bi pye kwede yubo i yec ne; binu wuok, ki binu yar macalo nyathi dyang i ot me dyang. Ki binu tyeo jo marac; pien gi binedo lupur i pot cing inu i chieng ma abi timo man, waco Rwot pa jolweny.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> ‘Paru cik pa Moses, latic an, ma amiyo bot ne i Horeb pi Israel weng, ki cikke ki gamogi. Nen, abi cwayo Elijah lanabi botu, pwod pe obino nino madit ki ma ogoro pa Rwot; en bi loko cwiny pa wonge bot lutino, ki cwiny pa lutino bot wonge, paka an abino akwo lobo ki kwer.’ Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Jogi ma omako kwegi ma pe tye atir, bi gonyo gi woko i mukato ma ocake ki “dwon” ma tye ka goyo i pat. Jogi ma pe gonyo twero me cweyo pa Lubanga me kelo obedo ma kiyweyo maleng i cwiny pire keken, bi gonyo gi woko ki “zaabu” i mukato ma ocake ki “dwon” ma tye ka goyo i pat. Gibedo pud calo Jo Laodicea, i kabedo keken ma Laodicea tye ka loko kit odonyo i Philadelphia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Tic me yero maber ki marac en dong mapol tutwal tic pa laco kwena me endagaano ma bino keken ka lacen me yiko wod pa Levi, entono wa, myero wa rwate iye.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Ka obedo kamano, owete ma an amaro tutwal, macalo kun wunu winyo kare weng—pe keken ka an tye kany, ento kombedi loyo tutwal ka an pe tye—timuru lonyo mamegi ki luor ki kok cwiny. Pien en aye Lubanga ma tye ka timo i wunu, me miyo wunu dwaro ki me timo gin ma oyot i cwinye. Timuru jami weng pe ki poyo mut ki yubu; ki wunu obed pe ki bal ki pe ki goro, nyithin Lubanga, pe ki kwan, i tung dul pa dano ma gibale ki gipeko, ma i tunggi itye ka lero calo latam i piny. Filipi 2:12-15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Ki waco bot Jeremaya ni oyero kwanyo woko gin ma wel ki gin marac, ka odwaro bedo lawaco pa Lubanga i tyek ma obino. Gin ma tye ni Jeremaya tye ka winyo tam pa Lubanga ma ocwalo bot ne, nyutu ni bedo pa Lami me Yweyo Cwiny dong tye, ka oyero me cako tic.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> Tic me nongo gwoko kwo obedo tic me latic kacel, tic ma gitimo kacel. Myero obed timo kacel i kind Lubanga ki ngat ma obedo ki bal ma odwogo. Man myero obed pi cweyo yore maber i kit pa ngat. Dano myero tim tem pire tek me loyo gin ma gikwanyo ne ki nongo lamal. Ento i loyo maber, tye ka geno i Lubanga keken. Tem pa dano keken pe rwate. Labongo kony pa teko pa Lubanga, pe omedo gin mo keken. Lubanga timo tic, ki dano bende timo tic. Kwero tem myero obu ki dano, ma myero okwanyo teko ne ki i Lubanga. I tung acel tye rieko ma pe ki agiki, kica, ki teko; i tung aryo, tere, bedo ki bal, ki pe ki twero keken.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> Lubanga mito ni wabed loyo i wang wa kene. Ento pe romo konyo wa ka wa pe ogamo, ki pe watimo kacel ki En. Tipu Maleng pa Lubanga tye ka timo tic kun teko ki twero ma omiyo dano. Ki wang wa kene, pe watwero keto conwa, mitowa, ki dwon cwinya wa i rwatte ki dwaro pa Lubanga; ento ka wa ‘mito wek oyiko cwinywa obed mitore,’ Luwarwa obitimo man pi wa, ‘obibolo piny paro, ki jami weng ma malac ma tye ka yaro wii ikom ngec pa Lubanga, ki obimako matek paro weng wek winye cik pa Kristo.’ 2 Korintio 10:5. Tic pa Apwostol, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Nino 3½ pa Apokalip 11, ka lopur ma osul tye otho i yo, obedo alama pa “cung,” ki “cung” nyutu “7 times” pa Levitiko 26. I agiki pa cwero me nino 3½, gin ma gikwaco me bedo i tung’ pa 144,000 myero “oo” ki “kwanyo coki woko.” Sista White owaco ni, “Rwot mito ni kanisa pa en obed maleng keken, mapwod pe ruc pa en obino ki nyutu madwong loyo bot piny.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

I rwate kwede "kanisa ma kigwoko maleng," en mako lok pa Yeremia ikom kit me yweyo ma kwanyo "gimaber ki but gimarac." En bene rwato ne kwede Malaki chapta adek, kun lalam acel tye ka pako yore pi lalam me Lagam. Lalam me Lagam en aye Krisito, ma tye ka yubore pi donyo i Lagam kwede jo 144,000, ma "macalo" "Jolewita," "en oyweyo-gi woko pi tic mamege ma pire keken." En dong nyutu gi ni gin apirisiti, kede kwano lok pa Yesu ma owaco ni, "Eka bedu maber tutwal, macalo Wu wenu ma tye i polo tye maber tutwal."

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Tye tic me yweyo ma ki nyutu i agiki me kare me kuro, pien Rwot tye ki tic ma patpat pi 144,000 me tyeko, kede En obi bedo ki kanisa ma ki yweyo mapwod pe "cobo pa En guboto iwii piny ki nyutu ma loyo." Cobo pa En dong tye i piny, ento i kare me cik me Sunday, "cobo pa Lubanga ma goki" cako guboto.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Cing meno obedo "kare me kica bot jo ma pe gi onongo ongiyo atir." Ento pe tye kica i cing meno bot jo ma pe gibedo donyo i yo me kwero ma mite. "Cing," ma "gipoto maloyo calo alama," nyuto ni cing eni aye alama. Gibedo calo alama, ki Jwiic Maleng tiyo kwede otum ki bal pa cwiny ma cing meno otero, me nyutu anyuk ikom jo ma gikwako "cawa me yegi mape atir" ki jo ma "ki cwiny maleng gikwako Sabata pa Rwot," pien man eni aye yo keken ma "piny twero kiciko kwede." Cing ma en alama eni aye piyot ma Jwiic Maleng tiyo kwede me nyuto yo bot nyithin pa Lubanga ma pud tye i Babylon, me ginongo alama pa 144,000.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Ento Sister White pe keken mere tero Malaki bab adek; bende oketo lok me agiki pa buk me Malaki, bab angwen, kede dok tero “dwon” ma onongo myero oreri yoo pi lami me Endagaano. Lok me agiki meno pe gi ikom reri yoo pi lami me Endagaano; gin gi ikom paro cik pa Mose, kede dwoko cwiny pa won bot lutino, kede pa lutino bot won-gi. “Dwon” con reri pi Kristo, macalo lami me Endagaano, me obino peya i Ka maleng pa En me pwodo dano pa En ma gipeko cwiny, ma kigiwako, pi gicopi timo tic pa alama. Eka Malaki dok wuoyo ikom but mapat pa tic pa “dwon.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

En "obidwoko cwinya pa kwaro bot nyithindo, ki cwinya pa nyithindo bot kwaro gi," ki obitimo tic man i kom cik ma omii i Horeb. Elija, ma bene obedo "dwol" pa Isaia, obinyutu bal pa jo pa Lubanga. En mere acel i yore me yweyo. Tye lok acel keken ma tito bal: bal obedo kwanyo cik ma omii i Horeb. Yohana Batisita obedo Elija, ki tic pa en otye ki mere meno keken.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> I kare meno obino Yohana Batisita, kunyo i thim pa Yudaya, ka waco ni, “Lokuru cwinyu; pien piny pa Rwot me polo ocake.” Pien man en ngat ma nabi Esaya onwaco ikom ne, waco ni, “Dwol pa ngat acel ma tye koko i thim: Yuburu yo pa Rwot, mi yore ne obed atir.” En Yohana bene onongo ki latam me rweny pa kamel, ki lawa me leda i lanyut pa ne; ki chiemo pa ne onongo obedo lokost ki meli me thim. Ci Jerusalem, ki Yudaya weng, ki piny weng ma i tung Yordan, gubino bot ne; gubaptiisa kwede i Yordan, ka giwaco peko gi. Ento ka oneno ni Farisi ki Sadusi mapol bino i baptiisa pa ne, owaco botgi ni, “O yawuot pa nyoka, en ngat mane owiye wun ni wunywal ki keco ma obiro?”

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Enyen miyi mere ma rwate pi lok cwinyo; pe ipar me waco ii wiiyu ni, ‘Wa tye ki Abraham macalo wawi’; pien an awaco botu ni, Lubanga twero ki kidi man cako nyithind pi Abraham. En dong lapii kityeko keti i twon pa yome; enyen yom weng ma pe kelo mere maber kiguro piny, ki kicwalo i mac. An dong abaptiiza boti ki pi pi lok cwinyo; ento en ma bino i nyuma na obedo tek maloyo an, ma sapatu me cinggi pe abedo rwate me tero; obi baptiiza boti ki Tipu Maleng, ki mac. Gin me yiko tye i cingi mame, obi yweyo lobo me yiko mame nining, obi coko ngano mame i apuda; ento obi bano opur ki mac ma pe kinyalo kwanyo. Matayo 3:1-12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yohana Batisita obino i “thim” me ceng adek ki nus me Fweny apar acel, pien lamal weng gitye ka waco mapol ikom cawa agiki maloyo cawa ma gine obedo iye. Okelo kwena me dwoko cwinya ki richo, pien lwak me polo tye macokcok, macalo ka “Fweny me Yesu Kiristo” kiyabo ka “kare tye macokcok.” Yohana Batisita nyutu tic me “dwon,” pien ki lok pa Yesu, obedo bende Elija ma onongo myero obino.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Pien jonabi weng ki cik guwaco porofesi nyaka i Yohana. Ka un mito cwako ne, man aye Eliya, ma myero obino. En ma tye ki lit me winyo, myero winy. Matayo 11:13-15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Yesu nyiso ni bedo lanabi me Yowana Baptiista obedo tem. En owaco maber, “ka un yie kwede.” Ci Yesu cogo cwiny pa latici ne me yaro ne, kun owaco, “Ngat ma tye ki wit me winyo, myero ownyo.” Myero ownyo ngo? Myero ownyo ngo en dwon ma bino i thim me agiki pa Bibul, ki yubo yo pi lacaro pa laloc me yubo 144,000 me timo tic ma piri tek i cawa me kwero ma piri tek pa Lubanga.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yowani obedo ki lakara ma kityeko yubo ki kwidi pa jamel, ki okobo me lede i cobo mamegi; cam mamegi ne obedo lubiin ki yelo me but. ‘Meat’ mamegi obedo leb pa Islam, pien leb ‘lubiin’ nyutu Islam, ki yelo obedo Leb pa Lubanga, ma ne macol i iye mamegi. Leb ma macol ma onwongo ocamo ne tye pi ‘ameu me but pa Alabu’, lamat pa acel i acaki pa Islam i Kitap pa Lubanga. Leb ma macol pa ameu me but pa Alabu me Islam, ma bene kinyutu kwede ‘lubiin’, ne bene kityeko yubo i lakara mamegi; pien jamel bene obedo lamat pa Islam. Pe obedo kwanyo marac me leb ‘lubiin’ me timo cal pa Islam kwede; kata obedo ni jami me camo ma Yowani ocamo onongo kwayo yath me ‘lubiin’, ento pe yech. Leb ‘lubiin’ obedo lamat pa Islam, ki Yowani pe onongo tye ka nyutu cam me jami pa kom mo keken; jami ma onwongo ocamo obedo lamat pa leb pa lanen ma onwongo ocamo.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Otigo pa en obedo “lok me poro” ma ki yaro i Kitabu pa Habakkuk. Lok me poro meno oketo kacel kare pa acel me pe otimore ma kigeno, kare me tyeno pa nyako ma pe onongo gidonyo ki laco, ki kakano pa Adventism, macalo kit ma ki yaro i cal maleng. Habakkuk obedo otigo me poro ma otigo kacel lok me adwong weng.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Pien neno dong tye pi kare ma kiketo; ento i agiki binyutu, pe biwaco bur. Kadi ka okeny, ikur pi en; pien obino adada, pe bikeny. Nen, cwiny pa en ma kityeyo malo pe tye kakare iye; ento ngat ma kare bin ngima ki yie ne. Habakkuk 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Lok me nabi ma omako kacel macalo otira lok ma gitimo ciko pa 'Dwon', en rupok pa nyako maleng, i cing ki neno ma odiyo, ento bino waco. Neno pa Dwon me Odii omiyo pat i kom gi marac, ma 'cwinye ogolo malo,' ki gi ma mit, ma kicoyo gi ber ki yie. Coyo ber ki yie obedo otira ma 'Dwon' tye ka keto.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Kadok bedo ma atir obedo okondo me cing pa en, ki bedo ma adwong obedo okondo me tung cing pa en. Isaiah 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Ka “dwon ma wuwo i cogo” me pore obino, bang pore me July 18, 2020, lok pa en obedo acel keken calo ma otye ki iye ki kare me September 11, 2001. Lok ma aa ki bot Elija ma obino, pi luny macol pa jo ma otho ma tye ka kur ki cwinya gi opore, en ni Islam obedo “signal judgments”, ma mi piny pi lutino mapat pa Lubanga i Babilon pwonye kwer.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Yo pa jo ma atir obedo ma atir; in, ma atir maloyo weng, ipimo yoo pa jo ma atir. Eyo, i yoo pa tero me wic in, A Rwot, wan wakuro in; mito pa cwinywa obedo bot nying in, ki bot poko in. Ki cwinyna amito in i otum; eyo, ki Lamo ma i iye an abi yen in i okinyi matut; pien ka tero me wic in tye i piny, jo ma bedo i piny weng gubipwon atir. Aisaia 26:7-9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yohana Batisita, ma en Elija ma obino, obedo “dwon” i “cogo” me nino adek ki aboro i Buk me Nyutu, gonyo apar acel. Tic pa iye tye kwede nyutu woko kare ma angwen ki ma agiki pa Adventism, ma cwinya gi golo malo ki gi keto geno i katic me Lamo pa kwaro gi, ento gi poyo ni kwer pa Lubanga dong tye ka bino. Gin kare ma angwen, pien gi poko woko opong i kare ma tye i tung acaki pa Kristo. Gin lubwoko pa le me ywe, ento pol gi yaro bot Lacogi Ibraham, me waco ni gin adier kare pa Dyang Matidi. Kare pa Dyang Matidi obedo kare ma kiyero pa Petro; gin jo ma gilubo Dyang Matidi ka ocito i kabedo mo keken.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Niningo Yohana onyutu richo pa jo ma obino winyo kwena mamegi, pien gi otuk i cwiny kede gi obatizowa. En bende onegi kwede ni, tye Acel ma bino ka anyim en, ma obino yweyo piny me ot pa En maber tutwal. Ngat eno obedo Lakwena me Endagano; en aye “ngat me yweyo lacho,” ma oyweyo ceente ma pe adier kacel ki yuwele ma pe adier, ogolo gi woko ki dirica, kede odwoko yuwele ma con, ma ci giler madong apar maloyo kit ma giler con ka William Miller onongo oyorone malak i tic me acoko yuwele ma con i yore me kwena pa Lakwena ma acel.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yohana Baptiisa ocobo gi mat wal i geno ma Adventist me Laodicea gutye kede i kwaro-gi Aburaamu; pien bino pa Eliya obedo me ywayo cwinyo pa kwaro bot nyithindo, kacel ki ywayo cwinyo pa nyithindo bot kwaro. Cik pa Bayibul me keto 'acaki ki agiki' i tic tye kany i tic en; entit, tye kany bene yweyo pi jo ma onongo gibedo gi opogo, i piny pa luremgi, ka gin othogo i cogo piny. Myero gilego balgi, ki bal pa kwaro-gi, ci gilok cwinya. Kany tet ki lego balgi ki bal pa kwaro-gi, myero bene gilego ni pe gibedo woto ki Rwot ikare me cogo piny me nino adek ki nining. Makato, myero gilego ni Lubanga pe obedo woto ki gi i lok mukato meno.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Gin ma ocweyo i yin gibedo loro i richo gi i lobo lutegi; bende i richo me ludito gi, gibedo loro ka ki gi. Ka giyaro richo gi, kede richo me ludito gi, ki balgi ma gicako ikom an, kede bende gityeko woto kongo ikom an; kede ni an bende atye ka woto kongo ikom gi, kede amiogi i lobo me lutegi; ka dong cwinye gi ma pe gitaahiri obed piny, kede dong gimako kweko me richo gi: Dong abiparo kica na kwede Yakobo, kede bende kica na kwede Isaka, kede bende kica na kwede Abraham abiparo; kede abiparo lobo. Leviticus 26:39-42.

The curse was because they didn’t remember the sabbaths of the land.

Kwer obedo pien pe giparo Sabat pa piny.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yohana Batisita, ma en Elija ma obino, obedo calo ‘dwol’ i gungu me nino 3½ me Buk me Lunyuto 11. Obi waco bot ‘ring ma ojwero ma otho’ ni myero ginen paro Cik pa Musa i Horeb; ka gubedo timo kamano, dong Lakwena me Gamo obi ‘paro’ Gamo pa kwarogi. Ento kamano keken ka gi nyutu richogi, ki richo pa kwarogi, ki dok me cwero gi piny mapol, myero gi keto nying maber golo cik ma gigolo i bot Lubanga.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Bene myero gi yubu ni gi obedo tye ka woto ‘ma goringo ki’ Lubanga, kede ni Lubanga obedo tye ka woto ‘ma goringo ki’ gi.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Myero bene gi ngeno ni gin okang me ringo ma otho ma oyoto i yo ma i Yabo apar acel, pien ne myero gi ayie ni Lubanga okellogi i lobo pa lawi, kede lobo pa lawi en tho.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Macalo ma Yohana Baptiita owaco, myero gi bende miyo lagam i penyi ni en ng’a ‘dwon’ ma tye koko i ‘tego’, pien Yohana openyo ni, ‘Ng’a ma omiyo wunu ngec ni wudira ki i kudho ma bino?’

We will continue these subjects in the next article.

Wabimedo lok magi i nyig coc ma bino.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> Latic pa Lubanga kimiyo cik: ‘Yubu matek, pe igwoko mo, yik dwoni calo aguli, ka nyut jo Ami lwenygi, ki ot pa Jakobo balgi.’ Rwot owaco ikom jo magi: ‘Gi tye ka yeny An ka nino ki nino, ki gi yero ngec me yo Ami, calo piny ma otiyo kica.’ Kany tye jo ma gicoyo gi keken, ma gi tye ki kica pa gigi keken, ki ma gi tye ka paco gi keken; kede latic pa Lubanga kimiyo cik me yubu matek ka nyut gi lwenygi. I kare ducu tic man otime pi jo pa Lubanga, ki kombedi obedo ma omito mapol loyo con. Testimonies, volume 5, 299.

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