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

Kitap pa Yoel ki Kanisa pa Adiventis me Nino Abiro ma Laodikea - Namba 27

Number Twenty-Seven

Namba piero aryo ki abicel aryo

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Wa tye ka cono lok atir ma Leon pa dul Judah kombedi tye kanyabo oguro. Wa tero lok atir me yubu kwena pa Joel, ma Peter otere ni en aye kwena me kec me agiki i Kitap Tic pa Laposita. Wa tye ka woto bot lok atir ma kombedi tye i kit me poro, calo lok atir ma timo rib me agiki pa kit aryo ma karekare gimonge piny ka lok atir me temo kiyabo oguro. Wa bene watye ka yubu lok atir adok adok magi ma kiyabo oguro, pe keken calo lok pa Malak adek ma goyo rib, ento bene calo lok ma timo kigo pa 144,000. Malak adek oyweko ka oyweyo.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Kacako ki dwe July me 2023, Lej me dul pa Yuda tye ka yabo kacel kacel ada ma ki kube ki rek ma woko ki rek ma i tung, i gin otime pa jo pa Lubanga ma odong. Wan kombedi tye ka yabo Buk me Matayo, pi ngeyo but ma Pita tye kwede. Pita obedo cal me rwom me kec pa Kristo ki nyako me nyom pa En me Kriciani—kanisa ma En obino yubu i lib. Pita nyutu cal me nyako me nyom me Kriciani ma acake ki ma agiki. Pita otyeko yaro cal meno keken i ves ma i tung me chapta apar acel ki abicel aryo me Matayo, kede chapta meno gin chapta ma i tung i rek ma rwate pa Genesi ki Apokarip me chapta apar acel dok i abicel aryo. Pita tye ka nyutu jo 144,000 i cawa me agiki, kede i gin lok man, obedo i Kesarea Filipi, ma obedo Panium me Daniel 11:13-15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Petero tye i Panium, kede bene tye i nino me Pentekoste, i ot ma malo i cawa 3, ci i Templo i cawa 9. Cawa 6 nyutu kare ma 144,000 gi kityeko ki keto gi ranyisi, tutwal bot bino me cik me Sande. Kitimo me gweyo Kristo i musalaba bene ocake i cawa 3, ki otho i cawa 9, ma omiyo dwogo kwo, ma ocake kare me Pentekoste ma ogiko ki Petero i Pentekoste i cawa 3 kede i cawa 9. Ka Providence ocwalo Lok Maber bot jo ma pe gi Yawudi, Kornelio okwayo Petero i cawa 9. Cawa 3 bene nyutu sadaka me okinyi, ki cawa 9 sadaka me iro.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Kare me cawa abicel onongo kinyutu ki kare me Exeter Camp Meeting, ki Great Disappointment me ceng 22, October 1844. I Acts, onongo ginyutu ni Peeta obino rwate ki mukene ma gityeko cweyo 144,000 i agiki me chapter acel, ka Matthias oketo i kabedo pa Judas. Namba dong opongo. Tye yik ma keken ma kityeko nyutu i lok me gin.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Caki, Pita obedo i rume me wi; ci lacen obedo i Templo. Kare obedo i rume me wi, cawa tye me adek; ento i Templo, cawa tye me abongwen. Nyutu i cawa me adek omiyo keto iye pi pa cwinyo alufu adek.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Dong jo ma gigamo lokne ki cwinye maber gibaptiizo woko; ci ceng acel keken jo maromo alufu adek gimedo i botgi.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Caki ki pongo ma i agiki pa chapta acel, nyo i kacan i cawa abongwen, kare eni tito calo cimo pa jo 144,000.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Dano 144,000 binyiso ngec me cimo dano maber ki yie, ma obedo ngec pa malaika me adek i adier. Cimo dano maber obedo tic pa Lubanga me keto dwong pa dano i pobo, kaka Sister White o waco maber tutwal.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> Ngo obedo miyo dano obed kakare i wang’ Lubanga ki kica? Obedo tic pa Lubanga me keto dwong pa dano i tura, kede timo pi dano gin ma pe tye i twero ne me timo pi kene. Ka dano neno ni gi keken pe tye ki wel, gitye otetero me giluɓe ki kakare pa Kristo. Ka gicako pako Lubanga kede miyo ne dwong pi nino weng, ci, kun gineno, gibedo gilokore i cal acel. Ngo obedo nywol odoco? Obedo nyutu ne dano kit pa en keken ma adaa, ni i kene pe tye ki wel. Gik me poko eni, pe ikwanogi te. Aii, ka in onongo i angeyo wel pa cwiny pa dano. Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Lok me miyo kwer, macalo ma gityeko nyutu gi jo 144,000, kityeko nyutu ne i kit pa Gideon, ma obedo ngat me lwak, pien nyinge kityeko cwalo woko me bedo Jerubbaal. Lok pa Gideon obedo man: oketo tung me mac iye agulu me lela, eka obuko agulu ne woko, ogoyo oporo kede kowaco ki dwon madwong ni, “Ligangla pa Rwot kede pa Gideon.” Ligangla pa Gideon bende en ligangla pa Rwot, pien ligangla en Lok pa Lubanga, ma obedo keto kacel kit pa Lubanga ki kit pa dano. Lok meno kinyutu ne ki oporo kede kowaco ki dwon madwong, ka obuko agulu ne woko. Agulu en dano, ma myero obuko woko, onyo myero oyeyo piny i coya, pi wek dwong pa Ler pa Lubanga oler piny.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Pud pe Gideon oyubu lok, ocoko lakit mia adek ki yore me temo. Ka yore me temo otum, Gideon obedo ki lakit mia adek. Mia adek en kite me acel i apar pa alufu adek ma i Pentekost. Gin nyutu lwak ma gikwanyo malo i Ezekiel 37, ma giceto i kica ma pe otum.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Ci an apoko lok pa lanabi calo ma ociko an, ci pum obino i gi, ci gi odoko ngima, ci gi ocung i cinggi, lwak madit tutwal. Ci en owaco bot an, “Wod dano, lagi man obedo ot pa Israel weng: gi waco ni, Lagi wa yot, kica wa orem; wan ocuk woko.” Ezekiel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Ot pa Israel kityeko golo woko i but but, ci Ezekiel obino nyutu kit ma but pa Yuda ki Efraim ma kityeko golo woko binedok piny acel. Lwak man obedo ki lapir aryo ma pe tye ki kene, ento kityeko rwatogi dok i lapir acel, ka guketo kica ki Lubanga.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Kadong abi timo cik me kuc ki gi; obedo cik ma pe giko ki gi. Abi keto gi, abi yaro gi, kede abi keto ot maleng pa an i tung gi pi kare weng. Kabedo pa an bene obedo ki gi; eyo, abi bedo Lubanga pa gi, gin bimedo jo pa an. Kede jo me piny bi ngeyo ni an Rwot atimo Israel obed maleng, ka ot maleng pa an obedo i tung gi pi kare weng. Ezekiel 37:26-28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

Jo piny bi ngeyo ni Rwot aye omiyo Isirael obed maleng, ka En oketo Ka-maleng pa En i tunggi. Keto Ka-maleng pa Lubanga kacel ki jo pa Lubanga nyutu keto Yekalu me dano kacel ki Yekalu pa Lubanga, ka mano otime, jo pa Lubanga 300 ma gitye ki geno gi kiketo gi lacim, ci piny romo keken nongo ciko ka gineno jo ma omiyo maleng i kare me peko me cik me Sande.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Tic pa Lamo Maleng obedo me loyo cwiny pa lobo me richo, me kwer, ki me keca. Lobo romo pire keken pwonyo kwene ka gineno jo ma gene adieri, ma kiyweyo maleng kun adieri, ka gitimo malubo cikke ma madwong ki maleng, ka ginyutu i kit marwate ki madwong rek me yero i anyim jo ma lubo cik pa Lubanga ki jo ma gigo piny i cinggi. Yweyo maleng ma Lamo timo nyutu pinyore i anyim jo ma tye ki lati pa Lubanga, ki jo ma lubo ceng me cobo ma pe adieri. Ka tem obino, obin nyutu maber ngo obedo lati pa lewi. En aye lubo Sande. Gin ma, ka giwinyo adieri, gimedo yaro ceng man ni maleng, gitye ki lati pa ngat me richo, ma oparyo me loko cawa ki cikke. Bible Training School, 1 Dicemba 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Ka maleng pa Lubanga oketo kacel ki Kanisa pa ne, ka Kanisa odwoko woko ki Kanisa ma tye i lweny obedo Kanisa ma oloyo. Cobo madwong ma Ezekiel owaco kwede kinyutu ne i kit me kato kacel tung aryo ma kelo obedo lwak acel.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> I waco gi ni, Ci eni, Rwot Lubanga owaco ni: Nen, abi kawo but me yang pa Yusufu, ma tye i tyen pa Efraim, ki duli pa Isirayel ma tye kacel kwede, ci abi cwalgi kacel kwede, kacel ki but me yang pa Yuda, ci abi odokogi but me yang acel, ci gibed acel i tyen na. Kede but me yang ma i conyo iyegi gibed i tyen ni i anyim wangegi. Ci i waco gi ni,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Eyo ma Rwot Lubanga owaco ni: Nen, abi kwanyo nyith Israel ki i kin jogi mape ngec pa Lubanga, kama gidonyo iye, abicoko gi i tung keken, abikelo gi i piny pa gi; abimiyo gi bedo piny acel i piny i wi got Israel; rwot acel bimedo rwot pa gin weng; pe dong gibedo piny aryo, pe gibiyab doki i piny pa rwot aryo; pe gibipotho doki kwede calgi, onyo kwede gik ma rweny, onyo kwede richogi mo keken; ento abi warogi woko ki i gang ma gibedo keken ma gicoyo richo iye, abiyweyo gi; dong gin obedo jo pa an, an abedo Lubanga pa gin. Ezekiel 37:19-23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Cing pa Efraim ki cing pa Yuda gin golo piny aryo me pi mwaka 2520 ma kica i kom Efraim ki Yuda, ma ogwoko agiki gi i 1798 ki i 22 Okitoba 1844, keken keken. Gin oconye bedo piny acel me Isirael me Roho me kare me kombedi i 22 Okitoba 1844, ka tic me yweyo jogi onyo yweyo kal maleng pa En ocako. Lok me gin meno tye calo kit me gin pa jo 144,000, ma gubed gikwanyo ki giyweyo (giyot) ki Lakwena me Cik me Singruok, ma obino i lacen i templo pa en i cawa me Cik me Sande. Ka yweyo meno otyeko gulu, matye i anyim me Cik me Sande, Kanisa ma loyo bino bedo ki Rwot i tunggi, ki Rwot eno obedo Dawidi, ma ocako wang rwot pa en ka tye i herye pier adek. En keken Dawidi ma i Matayo, kaban acel, obedo yore ma apar angwen kun cako ki Aberaham. Man tero lami ngeyo ma adek me ikom Dawidi i Cik me Sande. Lwak me lweny ma tek ma oaa ki cing aryo kiyiko gi Rwot Dawidi, ka Kanisa kityeko yweyo ne ki yiio ma marac.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Dawudi, laticna, obi bedo rwot pa-gi; ki gi weng bitye ki jatend acel. Gibi woto i cikke na me poko, gigwoko cikke na, kede gitimo gi. Gibibedo i piny ma amiyo Yakobo laticna, ma kwaro winu obedo iye; ci gibibedo kany, gin keken, kede lutino gi, kede lutino pa lutino gi, nyaka piny pe otum; kede laticna Dawudi obi bedo ladit pa-gi nyaka piny pe otum. Ezekiel 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Dul jo lweny eno bende obedo lajul ma i Kitap Pita me Acel, Lut me Aryo, ma gin tye ki higni apar adek ka gicako tic pa lajulgi.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Un bene, calo got ma tye ngima, ubedo ot me cwiny, latic pa Lubanga ma maleng, pi miyo rwate me cwiny, ma rom ki Lubanga, ki kom Yesu Kiristo.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Jadolo magi bene gityeko nyutu gi ki lami lok pa Millerite mia adek, ma gikwanyo caat me 1843 mia adek ma kicwalo i pot buk, ka gitiyo kwede me cwalo lok bot jo pa karegi.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> Ingo ka gityeko waco lok manok ikom jami eni, kimiyero ki dano weng ni kicwalo i lithograph mapeca dul adek macalo eni, ma kityeko timo oyot. Ki lwongo gi ‘mapeca me ‘43.’ Man obedo Konferens ma tek tutwal. The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> Kombedi tale pa wa nyutu ni onongo tye jogi ma romo miya ma onongo gitito ki map me kare macalo ma William Miller bene onongo tito kwede, gi weng obedo i kite acel. Ci onongo obedo rwom acel pa kwena, gin weng i lok acel: bino pa Rwot Yesu i kare ma kijuko, 1844. Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Jo lapwony me Injili me Millerite ma gin mia adek otyeko ticgi i gin matime pa malaika me acel, kede lanyut pa Roho Maler omiyo wa ngec ni malaika me acel obedo cal pa malaika me adek. Ki waci pa Joseph Bates, “gibedo weng ki kit acel keken.” Gideon omiyo jo lweny ma gin mia adek cik me timo calo ma ne otimo. Jo lapwony me Injili me Millerite ma gin mia adek, ma giketo calgi ki jo lweny pa Gideon ma gin mia adek, myero gibed kiceto i ryo i 9/11, i kama kwena me acel omedo twero ki temo ocake.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Eka Jerubbaal, ma en Gideon, kede joo weng ma tye ki iye, gicungi ka cawa con, gicako kambi i tung pi Harod; ento lwak jo Midiani tye i tung bor pa gi, but got Moreh, i okech. Lubanga owaco bot Gideon ni, "Joo ma tye ki in obedo mapol tutwal, pi an mi jo Midiani i lwete gi, ka pe, Israel bi pako pire keken ikom an, bi waco ni, ‘lwet an keken ogwoko an.’ Kany ento, wot, yubu i wii joo ni, ‘Dano mo keken ma tye ki bworo kede goro, obed dok, ocako woko ka cawa con ki got Gilead.’" Ki jo ma odwogo obedo 22,000; ki odong 10,000. Lubanga dok owaco bot Gideon ni, "Joo pud obedo mapol tutwal; kelogi piny i pi, abi temo gi kany pi in: ma abi waco bot in ni, ‘man bi wot ki in,’ en bi wot ki in; ki ma abi waco bot in ni, ‘man pe bi wot ki in,’ en pe bi wot."

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> En okelo jo piny bot pii; Rwot nowaco bot Gideon ni, “Ngat acel acel ma lolo pii ki lebe, macalo ka gwok lolo, in ibek keto ne keken; kede ngat acel acel ma opoto piny i cing me mino.” Gin ma lolo, ka gicako lwetgi i dhokgi, gin obedo dano mia adek; ento jo moko weng opoto piny i cinggi me mino pii. Judges 7:1-6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Kityubo nying Gideon bedo Jerubbaal; ngec me nying Jerubbaal obedo “lwenyo ki Baal.” Ngec me nying “Gideon” obedo “ngat ma kwedo yago,” ki Yohana Baptiista oketo kwer i but yago. Yohana obedo cal pa William Miller, lami lok pa malayika ma acaki, ma eni aye kama Gideon rwate iye. Gideon obedo Miller, Elija ma acaki, i gin mukato pa malayika adek.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Jo Midiani obedo laco ma i tung anyim, giyee kambi i but got Moreh, ento Gideon iyee kambi i but wang pi Harod, ma lego ne luoro ki teror. 9/11 okelo terorism, ki lok me acaki en kwac me luoro Lubanga. Gideon tye i 9/11, i wang pi Harod (terorism), ki laco ma i tung anyim tye i piny ma i but got Moreh, ma lego ne koth me acaki. I 9/11 poko pa koth me agiki, ma en koth me acaki, ocako obino ki got Moreh. Ka tem me acel i teme aryo otum, 22,000 kicwalo gi dok i ganggi ki got Gilead. Gilead lego ne alama me yoo, ki alama me yoo ma kicwalo 22,000 dok i ganggi iye, en otuk me geno me acaki i April 19, 1844 onyo i July 18, 2020. 22 oyaro alama me yoo pa otuk me geno me acaki, calo kaka 22 nyutu nino ma otuk me geno madit obino i October 22, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Tem malubo obedo tem pa pi, ma kityeko nyutu ne i gin mukato pa Millerite ki diro pa camp i Exeter, ka onongo tye tente aryo ma kiromo gi pi, me nyutu dyer aryo pa jo pak. “Exeter” nyutu “ot me kwer i pi,” kede tente mapat ni onongo tye bedo gi nyako ma pe kicobo ki dano ma pe lagam ma oa ki Watertown. Exeter nyutu tem me pi pa Gideon; ento pe pi keken, ento kit ma kityeko tic kwede me min pi. Dyer acel goro maloyo, pe gubed med wot ka gikel pi ki lwete; ento dyer mapat gubed med wot i wang. Dyer acel obedo dyer me goro, ma kinyutu ki Leah, i cok ki Rachel ma obedo la ceto maber.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Tic pa Future for America onongo obedo Gideon i 9/11, ka tami me acel i tami aryo onongo oyweyo dul madwong ki i lwak pa Gideon. Teerorisim me 9/11 kinyutu wang-pi Harod me bwogo ki kwor, ci got Moreh kinyutu cako pa pi i polo ma agiki. Golo woko otime i ceng 18 July, 2020, kun 22,000 gi weko, ci oketo alamaro me bino pa cawa me bedo mot ki namba 22. Jo 300 pa Gideon gin jo ma ogoyo tam me aryo, ma en tam pa kit me pi i polo ma agiki, macalo ma kinyutu i Yesaya 28.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Pita tye i Panium kede i Pentekote. Pentekote obedo Cik pa Ceng Abicel, kede Daniel 11:16 bende obedo Cik pa Ceng Abicel. Daniel 11:13–15 obedo Panium, kede lok meno nyuto gin matime con me poropheti ma i woko ma kelo bot Cik pa Ceng Abicel, kede Pita i Tic pa Latici, i cawa 3 ki cawa 9, nyuto gin matime con me poropheti ma i tung ma kelo bot Cik pa Ceng Abicel. Rek ma i woko tye ka nyuto gin matime con ma kelo bot kite pa lacim, kede rek ma i tung tye ka nyuto gin matime con me keto kite bot 144,000. Kun Pita obedo cal ma dwong i gin matime con i rek ma i woko kede ma i tung, ma kombedi tye ka time dwoko otum, obedo rwate ni waket Pita i kare me poropheti ma woto piny i kwano ma i wie pa Bibul.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Poropheti me Mesia 12 ma i Kitap Matayo kicwalo iye ni gityeko, ginyutu lok me mukato pa 144,000. “Cawa pa agiki” nyutu cako me yiko kore manyen; ki calo ma yub pa Aaroni ki Mose ginyutu “cawa pa agiki” i rek pa Mose, Alfa pa Kristo, bene yub pa Yohana, ki Yesu, kazin pa ne, ginyutu “cawa pa agiki” i 1989. Lok me ni ka tye ber onyo pe me nongo paro poropheti me Mesia 12, dong obedo ma kelo penyo mapol ka waketo gin i kit me lok ki cwalo penyo mukene. Buk me Baibul mene ma kicwalo iye tyeko me Mesia mapol calo ma ki nongo i Kitap Matayo?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> Tic pa Lubanga i piny nyutu, ki kare ki kare, rwate ma rom tutwal i yubu madit weng onyo i dwogo cwiny me dini weng. Cik ki yore ma Lubanga timo bot dano ki kare weng gin keken. Yengo ma tutwal me kombedi gitye ki gin ma rom kwede i gin pa con, kede gin ma Kanisa otyeko neno i cawa pa con tye ki pwonye ma ber tutwal pi kare ma wan tye iye. Lweny Madit, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Tic weng me dwogo yubu tye ki tung me cako, ma i Buk Daniel ki miyo nying ‘kare me agiki’. Kare me agiki i tic me dwogo yubu pa Kristo ne obedo nywol pa Kristo, ma ne obedo kit pa 1798 kede 1989,

## The First Messianic Waymark—1989

Alama me acel me yoo me Mesiya-1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Gin owaco bot en ni, “I Bethlehem me Yudea; pien kamano lan nabi ocoyo ni: I, Bethlehem, i piny me Yuda, pe in ceke i iye jago me Yuda; pien ki iye in bino aa ladit ma bi loyo jo na Isira’el.” Matayo 2:5-6.

## Prediction

Ngec me anyim

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Ento in, Betelehemu Efrata, ka in obedo matin i tung alufu pa Yuda, ento ki i in obi oo bot an ngat ma obi bedo rwot i Isirael; cito pa en obedo ki con con, ki kare mape agiki. Mika 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

I mwaka 1989 obedo cawa me agiki pi wot pa malaika ma adek. Obino i mwaka 126 piny ki gonyo me 1863, ki en kityeko yaro ne ki Ronald Reagan ki George Bush Madit. Cawa me agiki i rik pa Musa obedo nywal pa Aron ki Musa; macalo bene, i rik pa Kristo cawa me agiki obedo nywal pa Yohana Mubatisa ki Kristo. Ka buk pa Daniel kiyabo woko, macalo ma otimo i 1989, dong tye medo me ngec. Medo me ngec en kelo i alama me yoo ma ariyo, ma nyutu kare ma litem me temo ocweyo ki ngec ma kiyweyo woko.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Lwak me yubo weng tito kare mo, ka lok kiketo iye cik; ci ki anyim obedo lok me tem. Kristo kare weng nyuto tem ni i kare ma pud pe miyo laco ki nyako dwoko lok pi tem ni. Lubanga onyuto Adamu ki Eva con adwogi ma obino ka gipeko, ci Lubanga pe matwal yubo.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Ki Ladit Lubanga omiyo laco cik, owaco ni, “Ki yat weng me yer itwero chamo ki yot; ento ikom yat me ngec me ber ki rac, pe ibichame; pien i nino ma inicham ki en, inabitho adada.” Genesis 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller "oketo i kit me cik" kwena me temo pa malaika ma acel i mwaka 1831 dok i 1833. Kwena pa 144,000 kityeko keto i kit me cik i 1996, ki pablikeshon me magazini Time of the End ma kicano kom ves abicel me agiki me Daniel 11, ma ki yweyo i 1989. I mwaka eno, pablikeshon ma ki yaro nying ne Prophetic Time Lines bene kicwalo piny, kacel nyutu yo me timo ma tye ki twero maloyo ki mara 22 loyo cik ma William Miller onongo ocako. Cik magi kombedi ki yaro gi i pablikeshon Prophetic Keys. Cik ma gin ducu ma gubedo yaro kwena pa malaika ma adek gubedo tiyo kwede, gin aye cik pa Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> Jo ma tye i tic me waco lok pa malaika ma adek tye ka yeny i Buk pa Lubanga i yore acel keken ma Ladit Miller omako. Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Cik pa Miller obedo alfa, Lagoro me Porofesi obedo omega. Yoo keken me kato maber i lok me temo me porofesi, obedo tic ki yore me kwano ma kicwalo pango i Lok pa Lubanga. Lok ma atir pe twero kiyweyo ki yoo ma atir ma kicano lok eno. I yore weng me toko, kiketo pango lok me temo pi kare eno, ki tye ki yoo ma atir calo but acel i alama me yoo. Lok pa Miller ocoyo iye i yabo pa Buk pa Daniel ma kiketo cing i iye. Lok ne obedo lok pa Gideon, pien bene ocweyo dul me lweny me mia adek.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> En ogabo dano mia adek i dul adek; ci oketo olut i lwoko pa dano keken, ki agulu ma pe tye gin i iye gi, ki taa i iye agulu. Ci owaco botgi ni, Nen an, ci utim calo an atimo; ci ka an abino i woko pa kambi, obedo ni calo an atimo, kamano binu utim. Ka an aketo dwon i olut, an ki dano weng ma tye ki an, ci un keto dwon i olut bene i wang kambi weng, ci uwaco ni, Kondo pa Lubanga, ki pa Gideon. Buk pa Lacoo 7:16-18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Kwena pa Miller obedo “okweng,” kede “ligangla.” Ento obedo ligangla pa Gideon ki pa Rwot ka aryo. Lok pa Rwot kityeko yaro ne i 1611; ci i anyim me 220 mwaka, Miller oyaro kwena pa malaaika me acel. Declaration of Independence kityeko yaro ne i 1776, ci i anyim me 220 mwaka, i 1996, kityeko yaro kwena pa malaaika me adek. Kwena pa Miller obedo kwena pa malaaika me acel ma iyie i jogi pa Lubanga, macalo kit ma ki nyuto ne i maono pa River Ulai, ma tye ka yaro cako me hukumu. Kwena pa malaaika me adek pa Future for America obedo kwena me woko pa jogi pa Lubanga, macalo kit ma ki nyuto ne i maono pa River Hiddekel, ma tye ka yaro giko me hukumu.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Yore me porofetik nonge ki ranyisi ne i acel ikom porofesi me Masiya ma Matayo omiyo ngec ni opong iye Kristo, ci i tim man oketo cal pa 1831, kun “won” otero cal pa “wod” megi i 1996. Joneno aryo me yore ni gin Alpha ki Omega, ci kacel ki rwatte pa dano ma kicwalo me kwena, kit ma gicobo gicweyo rwom pa won ki wod, ma obedo rwom pa kwena pa Elija i Malaki. Cwinye pa jowon odwoko bot lutino, ci cwinye pa lutino boke odwoko bot jowon. Cik pa Miller myero kicobo gi ki cik ma kimiyo nying ni Lanyut me Porofetik. Rweny manyen myero kicweyo piny ikom rweny macon. Jogi ma gicayo pe me tic ki yore me 1831 ki 1996 gibedo ki kwer. Dul acel obedo ki kwer, en mukene obedo ki baraka. Yero obedo ikom in?

## The Second Messianic Waymark —1996

Kidi me aryo me yoo me Mesia -1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Pien myero otime gin ma lami Lubanga owaco, ni, “Abi waco i lok me poro; abi nyutu gin ma gicano i mung ki cako pa piny.” Matayo 13:35.

## Prediction

Ngec me anyim

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Abi yawo tung na i parruok; abi waco lok ma ocike me macon. Zabura 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Lok ma ogonyo piny; kobo me gonyo ma ‘Leona me dul pa Yuda’ ‘waco’, gitye calo nyutu me rek i tung rek pa ada ma kigi goro woko, onyo ma kigi gonyo piny ki i cako pa lobo. Ka kwena kicwero ne i cik, ki con kikelo teko i iye ki opongo pa laloc ma nyutu cako me kare me temo.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Ka piny me kare agiki ocako kowoto manok manok i ceng 11 dwe me September, mwaka 2001, kobo pa 1888 kede pa Kora dok otime. I kobo ma otime i Minneapolis i 1888, kacel ki i kobo pa Kora, lakwena pa Lubanga ma oyer kikwero kacel ki kwena ma gikwaco. Gikwanyo woko nyathi kacel ki pii me yeyo. Gikwanyo woko kun kit me paro ni jo weng i kacel obedo maleng macalo gin ma Lubanga oyer. Jo ma okobo pe gitye ki twero me neno kit pa Lubanga kacel ki lakwena ma obedo jo dano. Gin ma ginyero neno en gin kende, dano ma peke kit pa Lubanga; eka gityeko paro ni jo weng obedo rwatte.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Kare eno, Kora, wod Izhar, wod Kohat, wod Lawi, ki Datan ki Abiram, wodi Eliab, ki On, wod Pelet, nyithindo pa Rubeni, gikelo gi jo. Gin gicweyo piny i wang Musa, kacel ki jo Isiraeli mogo — ladit 250 pa lacar, joma lanyuto i dul, jo me nying maber. Gicokore kanyakla ikom Musa ki ikom Aron, gi waco botgi ni, “Wun ocako maloyo tutwal, pien dul pa jo weng obedo laler, keken gi, ki Rwot tye i tunggi; ento ngo ma omiyo un icweyo wun kany maloyo i wi dul pa Rwot?” Numbers 16:1-3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Kacuc pa Korah, 1888 kede 9/11, kityeko nyutu calo pe gi weko pire piny i yero pa Lubanga me lalo ma kiyero, kun giketo geno gi i paro mape atir me lwak pa Lubanga. Jeremia onongo nyutu gin maromo keken ka jo kacuc owaco ni, "ot pa Rwot, ot pa Rwot aye magi."

> The word that came to Jeremiah from the Lord, saying,

> Lok pa Ladit ma o aa bot Yeremia, owaco ni,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Bed i bur pa ot pa Rwot, ci i kon liel lok man, ci wac ni, ‘Winju lok pa Rwot, jo Yuda weng, ma udonyo i bur man me apako Rwot.’ Ma eni Rwot pa lwak, Lubanga pa Isirael, owaco ni: ‘Yubi yo mewu ki tim mewu, ci abi mii wunu obed i kabedo man. Pe ugene lok me bwola, waco ni, “Yekaalu pa Rwot, Yekaalu pa Rwot, Yekaalu pa Rwot, gin man.”’

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Pien ka iyubu maber tutwal kit me wot wun ki tic wun; ka itimo kero ma cing tutwal ikom dano ki ludongo ne; ka pe ibwolo luro, otino ma pe tye ki laco, ki dako ma laco ne otho, ki pe iyuko rem ma pe ki bal i kabedo man, ki pe iwot bot jogi mukene me peko botu: Ci abi miyo wunu bedo i kabedo man, i piny ma a omiyo kwaro wun, pi kare pa kare.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Nen, wunu geno i lok ma pe ada, ma pe romo konyo. Yeremia 7:1-8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Loke ma pe adiera pa Yahudi i kare pa Jeremia, gin aye loke ma pe adiera pa Kora kacel ki jo ma obedo kwede, waasi pa 1888, ki adier, waasi pa 9/11. Gin aye loke ma pe adiera ma jometh pa Efraim gibwogo iye i Yesaya 28.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> En aye, winyo lok pa Rwot, jo macwer, rwodi pa jogi man ma i Jerusalem. Pien un owaco ni, “Wa oketo cik ki Tho, kede Naraka wa olwak kwede; ka yubu ma lamal obino oyubo woko, pe obino iwa: pien wa oketo bwola obed muny pa wa, kede iye bwola wa oriyore.” Yesaya 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

En bene lok ma pe adwogi ma nyuto pe tye ki hera pa Adwogi, ma kelo riso ma tek i 2 Tesalonika.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Pien man, Lubanga obi cwalo botgi golo cwiny ma matek, mondo gigeno lok me ribo; mondo jo weng ma pe gigeno adiera, ento gudo wii i tim ma pe ki kica, gubed puni. 2 Tesalonika 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Lok meŋ” nyutu tami ma pe tye ki bwongo ni kanisa obedo kama lonyo ononge, ento pe i jo ma kiyero ki i lok ma kiyero. Kube me Nyasaye ki dano kityeko keti ka ki gwokii, keken ki tung Lok pa En. En aye Lok, ki ngat mo pe bino bot Lacoo ento ki tung Lok. Kristo onyutu ki jo ma oyero ki lok ma gicwalo. Geno mapat ki man obedo keco Ada ki geno lok meŋ. Jeremia oyaco jo Yuda ma gigeno i Tempele, kun opoyo gi cwiny ikom Silo, kama Sanduku pa Nyasaye obedo kany kacel ki gicako bino i Piny ma Nyasaye ogamonegi.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Ki mano, abitimo bot ot man, ma kilwongo kwede nying an, ma iye wubalo geno, kede bot kabedo ma abimiyo bot wunu kede bot kwaro pa wunu, macalo ame atimo i Silo. Kede abiwiro wunu woko ki wang an, macalo ame abiwiro woko lunyworo wunu weng, en aye yik weng pa Efraim. Ki mano, pe ikwayi pi jo man; pe igoyo dwon onyo lep pi gi; pe ilongo lok bot an pi gi; pien abipe winyo in. Yeremia 7:14-16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Eli ma marac, kede wodi aryo ma marac, Hophni kede Phineas, rwate kede Korah, Dathan kede Abiram pien giyweyo goyo woko yie me bedo ka medo-gi nyaka kare me tem ogiko, ki kun gin adek otho i ceng acel keken, macalo Korah, Dathan kede Abiram. Gin weng githo i kare me Cik me Sunday!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

I kare me 9/11, gonyo pa Kora, kacel ki gonyo pa Eli, kacel ki gonyo pa Yudaya i mera pa Jeremya, kede jo gonyo me 1888, gikwanyo woko ci gigonyo ikom kwena kacel ki lacam me kare meno. Kare meno ogik i cik me Sunday bang tem aryo. Tem me acel ocito ki i 9/11 oyoto i July 18, 2020, ki tem me aryo obedo yubo kacel ki keto muhuri ma kinyutu ki kwena me Kuyu me Otum. Ki bot yubo meno Gideon ki mia adek pa en gitye piny me gudo ogwalgi, ci gicako timo mano ka Samuel kityeko yeto malo i cik me Sunday, ma en kare ma jo Filistini gumako Sanduku. Ci dong kanisa ma oloyo kiketo malo calo bendera.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Kanisa meno tye ki rwot, David nyinge, ki lanabi ma ki nyute kwede Ezekiel ki Samuel i kare me yubu woko Shiloh. Kanisa bende bino bedo ki kit me lawi ma ki nyute kwede Joseph. Kare me atem pa cik me Ceng Abicel obedo kama mac pa Laro Maleng golo piny pe ki pimo, calo ma ki nyute kwede cing me abicel. Mac en oyubu woko jo me nying madit ma gimuko kacel ki Korah, Dathan, Abiram, Eli, Hophni, Phineas ki jomuko me 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Mac me rweyo piny pa Roho Maleng meno keken, en aye bakom me agiki pa Dul pa Kiristo ma olonyo. Rwot David, Lanabi Ezekiel, ki Yusufu lapriest, gin yaro pa Dul pa Kiristo. Gik adek meno tye i mac ma ocweyo dano 250 me nying maber, calo ma mac pa Nebuchadnezzar ocweyo jo ma gicwalo jo adek ma atir i wang me mac. Calo Dul pa Kiristo ma olonyo, piny weng tye ka neno ka gicwalo gi i wang me mac ma rweny; ci i tutunu, Wod Lubanga onyabo, ka obedo kwede lanabi, lapriest, ki rwot pa Dul pa Kiristo, ma giyaro kwede Shadrach, Meshach ki Abednego. Jo angwen ma tye i cawa 30 i wang me mac ma rweny, ma giyaro atir ni kit pa Lubanga ka kiketo kacel ki kit pa dano, pe time kwer!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Korah, Dathan ki Abiram—ma gin bende Eli, Hophni ki Finehas—gin coyo calo Kanisa ma otyeko loyo, kanisa ma kicweyo ki lanen, jadolo ki rwot. Gin adek eni obedo 300 pa Gideon, ngat 3,000 i Pentekote, laco lok me Millerite 300, cal me 1843 300, ma ka cik me Sande obino, ki mac oboro piny ki i polo, gin tye ki higni 30. I kit pa Elija, mac en ne pi nyutu but ikom lanen matir ki lanen macoc. Mac ma oboro piny i Levitiko i “ceng aboro”, ka Aaron ocako tic, omakke rwate pa Aaron—rwate me Malaki 3—ma obedo maber calo i higni me con. Mac acel eni bende omak jo ma gitemo miyo mac mape kiciko ni onyo mac ma wel, calo ma kiyaro iye Hophni ki Finehas, nyithini pa Aaron.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Ka Lubanga tye ka moko atir janabi atir ki Elijah, onyo jadolo atir ki Aaron, mac kelo tho pa janabi pe atir pa Baal, ma bende gin Hophni ki Phineas. Hophni ki Phineas gin wodi pa Aaron; gin dul me agiki pa jo me singruok ma gikweyo gi oko e dhoga pa Rwot ikare me cik pa Sunday.

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

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

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

Mac "common" en ma wod pa Aron otiyo kwede i kare ma kit me jo lamo ocake. Lim "81" obedo cal pa kit jo lamo, kede i Levitiko kapita aboro, rwom acel, kicoyo nino abiro me yweyo ki lonyo pa jo lamo. Gitegi kikwanyo woko, kicoko gi ki gite pa Ladit me Lamo ma i Polo, macalo kit ma kikweyo i n’eno pa Zekariya ikom Yosua ki l’anjelu i kapita adek. Lim "300" i Zekariya kikwayo ne calo "men wondered at", pien gi calo i gin matime ikare ma Lubanga kwanyo woko richo pa jogi, ma obedo "cik me Sande", ka kanisa ma tye i lwenyo odoko ma ogero. Inino abiro me lonyo otum, gin ocako tice i nino aboro.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Wun pe myero wuok ki i bur pa abii me tungo pi nino abiro, nyaka nino me lub pa wun otyeko; pien pi nino abiro en myero lubo wun. Leviticus 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Nino 8, obedo alama pa 8 ma obedo pa 7, pa Laodicea ma dok obedo Philadelphia, pa cwinye 8 i boti pa Noa, pa nino 8 me goyo lacar, ki pa nino 8 me doko kwo. Nino eno obedo Cik pa Sande, kace piro ma kelo tho pa Papacy opwonyo, ki pien odoko kwo omedo obedo 8, ma obedo pa 7.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Otime ni i ceng aboro, Moses olwongo Aaron ki nyithine, ki ladito pa Isirayel. Leviticus 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

I nino me aboro, jodolo ocake tice, ento nyith pa Aaron omiyo “mac ma piny” me misango. Adventism owaco ni gi obedo Tempu pa Rwot, ci Dera White onyutu woko ni waci man obedo “mac ma piny.” Pe keken ni en boc, ento bende en “mac ma piny,” i kube kwede “mac maleng.” “Mac maleng” obedo kwena me Otum me cawa, ci “mac ma piny” obedo kwena me kuc ki ber bedo ma pe adier, ma bi bedo kwena me agiki, ma gibikweyo gi gwok ma kur, ma pe ginyalo waco dwon, ki pe gimi kwena me ciko. I pot buk 9, Aaron oketo jami me misango, ci mac obur ki i polo ki oketho woko jami me misango. E ka meno, nyith aryo ma marac pa en, gimiyo “mac ma piny,” ci mac pa Lubanga oketho gigi woko.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Aaroon oketo cing pa en i malo bot dano, obedi gi maber, ci obino piny oko ki miyo lam me richo, ki lam me paco, ki lam me kica. Mose ki Aaroon odonyo i Kac me Lunyodero, ci gibino woko, gi bedi dano maber; ci dugu pa Rwot onen bot dano weng. Mac obino woko ki i wang Rwot, omego lam me paco ki diri i lata; ka dano weng oneno, gi yubu dwon, ci gi puk i wanggi piny. Nadab ki Abihu, wodi pa Aaroon, gin acel acel okawo poto pa gi me mac, gi keto mac iye, gi keto mwon iye, ci gi miyo mac ma pe ngene i bot Rwot, ma pe ocikogi. Mac obino woko ki bot Rwot, omego gi, ci gutho i bot Rwot. Levitiko 9:22-10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Dano ma i Battle Creek gin Sanhedrin me kombedi, ma gigeno i tero pa kanisa gi maloyo kwena pa Lami ma Atir bot Laodicea. Lami ma Atir bot Laodicea obedo Kirisito, en pe loko i kare mo keken, kede kare weng o tic kwede dano ma o yero kene me waco kwena bot jo ma gitye ka yaro kit pa Laodicea. Pe tye gin manyen i tung ceng.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

En oyero Mose, ma kicweyo ne ki Lubanga keken pi mwaka apar angwen, macalo ka kicweyo bene Yesu ki kozini ne Yohana. En oyero Mose, Kristo ki Yohana macalo cal pa jo ma kicweyo gi i woko ki dul me kwano ma kit cik. Nasareti nyutu cal me dano ma kiyerio, macalo jo manyen ma ocake dwogo malo; Jones ki Waggoner i aloca me Minneapolis ma 1888. Nasareti nyutu lwongo ki yubu maleng pa dano ma kiyerio, ento dano ma kiyerio obedo ngat me pach ma gikwero.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Ci Nataniel owaco bot en ni, “Gin maber mo romo aa ki Nasareti?” Filipo owaco bot en ni, “Bin inen.” Yohana 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Leb ma pe rwate maber ma i Yesaya 28, ginyutu cal pa gin ma obino ki Nazaret. Inyim keto lok pa Miller i rwom me cik i 1831, lok en omiyo twero ki pongo pa lok pa nabi me kec me aryo, ma nyutu cal pa pongo pa lok pa nabi me kec me adek i kare me 9/11. I coc ma bino, wan bicono lok pa nabi pa Mesiya me adek.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> Nino adek con, mapwod pe ofis pa Review ocako wang mac, an onongo atye i peko madit ma lok pe twero tito. Pe onongo atwero nindo. Awoto i ot, ka akwayo bot Lubanga wek omere jo pa En. Cen nen calo ni abedo i ofis pa Review ki ngat ma gitye gi lobo pa dul man. Onongo atye ka temo waco botgi, me konyogi. Ngat acel ma tye ki lobo ocungo owaco ni, 'Uwaco ni, “Tempe pa Rwot, Tempe pa Rwot, wan; kamano, wa tye ki twero me timo jami man, gi jami en, gi jami mukene.” Ento lok pa Lubanga gengo jami mapol ma un paro me timo.' I bino ne me acel, Kristo oloro Tempe. Piri i bino ne me aryo, obiro loro Tempe doki. En onongo obedo kany ka oloro Tempe. Pingo? Pien tic me cato gityeko keto iye, ci Lubanga gibalo. Ki otum kany, ki otum kono, ki otum kama mukene, peke cawa me paro Polo. Kome me cik pa Lubanga giyiko, ci an owinyo lapeny waci: 'In ityeko lubo cik i adwogi mane?' Dong lok owaco ni, 'Lubanga obiro loro ki yubu maleng Tempe pa En i ribe pa En.'

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> I neno me odii an aneno ligangla me mac ma otye kacung i wi Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> Lacoo ki lawota, Lubanga tye matek ki wa. Amito waco botu ni, ka inge ki kica ma kicweyo i mac man, ladito pa jo wa gibedo mede, macalo kaka gubedo timo con, kun gupako meregi keken, Lubanga dong obi kawo ringe. Macalo kaka tye kwo, obi waco botgi i leb ma pe gitwero bolo ngiyo.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> "Lubanga tye ka neno wa me ngeyo ka wa bin twolo piny i anyim ne macalo lutino matino. An atye ka waco lok magi kombedi, pi wa obi oo bot ne i dwon piny ki cwinya ma opoto, ki ongeyo ngo ma tye mito wa timo.' Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> Kwena pi kare man pe tye ni, ‘Hekalu pa Rwot, Hekalu pa Rwot, Hekalu pa Rwot en wa.’ Rwot omako ngat mane macalo gic me kido?—Jogi ma giti kwede Kirisito; jogi ma giyie i adiera, ma gikwo i adiera, ma gibayo adiera i dul weng pa en. Review and Herald, October 22, 1903.

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

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

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