The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Kit abicel pa Elija mako ikom wac, lalam, ki movimenti i kare me kwer pa Lubanga ma ki timo, ma cako i cik me Sande i United States ki mede nyo otyeko kare me temo. Kwer pa Lubanga ma ki timo medo tek, cako ki ikare ma kwer pa Lubanga ogubu kwede kica, nyo otyeko i cawa ma kwerne ogwot pe ki kica i bal abicaryo me agiki.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Ket ma adek pa Lakwena ma yubo wot pi Lakwena pa Lagam, loco i kom kwena, Lakwena kede dul me lonyo i kare me loro pa yaro me penyo pa Lubanga, ma nyutu kare me keto cal pa jo 144,000. Kare eno otum i cik me Sande ma bino nining i Amerika me Kacel, ma en aye kare ma yaro me timo pa Lubanga ocake.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Yowana Omubatisa opango yo pi Kiristo, Lakwena me Kica, me moko kica i tyeko pa Daniel 9:27. Ka otime kamano, bene opango yo pi Kiristo me bino pire tek i Hekalu pa En ki yweyo lutino pa Lewi, ma En otimo i acaki ki i agiki pa tic pa En me mwaka adek ki nusu. Yweyo pa Hekalu me kom piny obedo alama pa tic pa En me yweyo Hekalu me cwiny pa gin ma kilokogi calo lutino pa Lewi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Tic ma pe ki alama ma En otime me yweyo Tempu obedo tyeko piny lok me laporofeta; ka En otyeko tic eni i Yohana pot buk aryo, 13–22, Lacwinya Maleng omiyo laremi oparo but me Coc Acoya ma Macon ma obedo but me tic pa En me yweyo ki kwanyo woko laremi me tyeko piny Malaki pot buk adek.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
I i coc pa Jon, Kristo onongo onyutu ni ka gikwanyo piny Hekalu pa ringe, En bi wero odoco i nino adek. Lok me kwedo kwede joo Yawudi ma gicako kwanyo omedo waco ni yiko odoco me Hekalu ma atir, ma Herod otyeko timo, ma bene otum i cawa eni keken, omako cawa 46. Yesu onongo tye ka yubo maleng lacam pa En ki apim me cik acel ma ocwako kwede lok me lanen, ma Yesu otyeko oketo i iye Lok pa En, ki tic pa malaika, Lamo Maleng, kede lunen.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
En omiyo kit me porofetik me nyutu ni gin ma ki neno i wang nyutu gin me tip. En oketo lagony me porofetik pa namba “46”, calo simbol pa temple. “46” obedo nining pa ceng ma onongo Mose obedo i got, ka keno cik pi temple. “46” en nining pa kromosom ma gicweyo temple pa dano. “46” en nining pa higa (1798–1844) ma otyeko timo i dwogo temple me tip, ma onongo kigoyo piny ki paganism, dok lacen ki papalism.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Yweyo aryo pa ot pa Lubanga tye ki kit me cal ma nyutu ni nino 3 calo higa 46. En tye ki cik ma waco ni lok ma pire keken nyutu gin ma pa Laroho. En obedo kacel ki opongo me lok me poko, ki kacel ki poko pa anyim. Yweyo aryo pa ot pa Lubanga nyutu adiera ma pe ki ngeyo maber ki dul acel, ento kityeko nyute bot dul mukene.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Kwero ariyo nyutu kare ma Kanisa pa Lubanga obedo oyubu kun dong ocwalo obedo “lunyodo me opok ma timo lacalo,” ma tye ka kwayo alama, atika ka alama tye ka poyo botgi maber; pien alama keken ma bi miyo en alama me golo piny ot pa Lubanga, ma bi dwogo kel malo i nino adek.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Otino pa nyoka, itwero nining, kun un tye marac, waco lok maber? Pien ki i mede pa cwinya tung okwaco. . . . Eka jo mo me lami cik ki Farisayu ogamo, gi waco ni, “Ladit, wan wamyero neno laraka ki i in.” Ento ogamo, owaco botgi ni, “Dul ma marac ki ma ocobo tye ka yubu laraka; ento pe bi miyo ne laraka mo, keken laraka pa laneni Yona. Pien macalo Yona onongo i iye pa ryek madit pi ceng adek ki otum adek; kamano bende Wod Dano obi bedo i cwinya pa piny pi ceng adek ki otum adek.” Matayo 12:34, 38-40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Kit me poro weng magi ki nyutu iye tyeko-poko adek weng pa Lakwena pa Cik ma obino i cawa ma pe kigeno i ot pa Lubanga, calo ma otime i Yohana chapta aryo.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Pasika pa jo Yahudi obino macek, Yesu ocako wot i Jerusalem. En onen i ka maleng jo macuro ng’om kede dyang kede kwer, kede jo loko cente ma tye ka bedo. Ka otyeko cweyo lakweyo ki tol matino, onwegogi weng ki ka maleng, kede dyang, kede ng’om; ocwoco cente pa jo loko cente, obolo mesagi. Omiyo owaco bot jo macuro kwer ni, “Kwany woko gin man ki kany; pe i timo ot pa Wonna ot me cido.” Jopuonj pa en goparo ni kicoyo i Coc ni, “Kwon pa ot pa in otyeko amema.” Ci jo Yahudi ogamo, owaco bot en ni, “Alama ange inyutu wa, kun wa neno ni itimo gin man?” Yesu ogamo, owaco gi ni, “Buny ka maleng man, ka i nino adek an abi yaro ne dok acung.” Jo Yahudi owaco ni, “Ka maleng man onongo giyabo i mwaka 46; in ibiro yaro ne dok i nino adek?” Ento en onongo owaco pi ka maleng pa rwome pa en. Ka omiyo ocungo ki i joma otho, jopuonj pa en goparo ni onongo owaco gi gin man; kede gigeno i Coc, kede i lok ma Yesu onongo owaco. Yohana 2:13-22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Lakwena me Muma myero oyweyo ki bene ocweyo woko lutino pa Levi calo "feza", ma nyutu Leb pa Lubanga, ki "zaabu", ma nyutu yie. Lakwena me Muma myero oyweyo lacare ne ki medo "yie"gi i "leb me janabi" ne. Leb me janabi man obedo pi yweyo, ento bene pi cweyo woko. Leb me janabi ne kare kene nyutu tem, ci ki leb me janabi ne, lutino pa Levi gicweyo woko i kare ma ka obino kacel i hekalu ne.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
"En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Jogi “ma cwinye otemgi” i “Sinagōgi i Kapernaum” okwero ngeyo ni ka Kilisito owaco botgi ni myero gicamo ringre ne ki ginywako remo ne, bedo ni en tye ka tic ki ringre ne matime kwede me yaro adier pa laro-cwinya. En obedo nyutu kwede acel keken ma onywako ikom templo i Yohana kabedo aryo. Ka kit ma ni gin ma tye matime bot angeo (ma pe-ruhani) okwako ki nyutu me ru hani kany obinongo “lok madit ma tek,” ma gin pe onwongo “winyo,” ne giyero weko ki wot pe gubedo ka woti ki en doki. Man otime i Yohana kabedo abicel, lok apar abicel (666), ma nyutu cik pa ceng me Jumapire ma piny bino cok coki, ma kityepo kwede i dwe Apar Ariyo abicel, 1844, ma kityepo kwede dok i lib pa Kalivari.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Ki kare meno, lupwony pa en mapol gi dwogo, ci dok pe gi woto kede en. Yohana 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
I Yohana chapta aryo, Roho Maleng ne otero cwinya pa jopuonj mondo "giparo" lok me nabi ma nyiso "zeal" pa Lubanga, ki wach "zealous" en achiel keken gi "jealous" i Leb Heberu ki i Leb Gerika.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Luoro pa ot pa in ocamo an weng; kadok apoya pa jo ma gi apoyo in opoto i kom an. Zaburi 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Rwate me cwiny pa Lubanga, ma en cobo pa En, nyutu dul me kit pa Lubanga macalo Lubanga ma ocobo; cobo pa En nyutu piny i tyen me adek ki me angwen bot joma pe hero En. I Kitabo pa Yohana, muk me aryo, Jwii Maleng otero ni yiko maleng ma otimo ki Lacaki pa Yubu otime i tyen me angwen, me agiki; ento keken bene obedo ni gin mogo pa tyen me adek dong tye ka kapu pa tyen me agiki opong. Tyen eno obedo tyen ma otolo pa ling ma kii.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Mose obedo i rwom me cabit angwen, ci i kare eno, i ceng apar angwen abicel, onongo otye ka nongo lagam me cako keto ekaalu. I ceng meno, onongo otye ka nongo cik, ma i cik ma aryo nyutu ni keco pa Lubanga tye ka nyutu i cabit adek ki cabit angwen.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
En owaco bot Abram ni, Ngeyo maber ni nyithinda mii gibibedo ludito i lobo ma pe gi lobo gi, kede gibitimogi tic; kede gibipoyo gi pi higa mia angwen. Kede bene piny en, ma gin bicitimogi tic, abi pimo ne; ci cokki gibidwogo woko ki jami madwong mapol. I wot bot kwaro mii i kuc; gibikwanye i higa mapol maber. Ento i dul ma angwen gibidok bino kany doki; pien kek me Amoraiti pud pe opong. Genesis 15:13-16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
I cawa agiki pa Iserael me con, kityeko cweyo ot pa Kanisa pa Kikrisitiani, ma Pita owaco ni “ot me Cwiny.” I bur me gin meno, Lubanga oneno gera pa En aryo, ikare ma i yen cwiny pa En oyweyo ot. I mwaka 1844, Lubanga otyeko cweyo ot me Cwiny pa jo Millerite, ki dok cen ocwalo woko jo ma kiyiko con. I bur me gin en, Lami me Kica obino oyoto i 22 me Okitoba, 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Bino pa en ne kiyubo kede tic pa William Miller. Ka jo Protestant ki jo Millerite dwogo cwe i 22 October, 1844, dul aryo ne giyaro. Yaro pa jo Protestant obino ikare me agiki, ka malaika acel obino i 1798. Ka kwena ma ononge me “yeyo ki poko” nyithin pa Levi kiketo maber i 1831, yaro pa jo Protestant ocako ka kwena pa malaika acel omiyo twero i August 11, 1840. I April 19, 1844, jo Protestant pe gicon yaro, kendo gubedo nyiri pa Babylon.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Ci lacar ma aryo obino, ki yie pa jo Millerite bende oteme; yweyo kede poyo otyeko. Ka kwena pa lacar ma aryo onongo omako twero i ducu me kambi i Exeter i Dwe August, ceng apar aryo tung’ i ceng apar abiro, temo me poko jo Millerite wic maber ki jo Millerite wic marac otyeko.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Gin ma opiro jo ma tye ki ngec ki jo ma pe tye ki ngec en obedo mafuta, ma obedo kwena me laco pa Kwac pa Odii. Ka malaika pa adek obino i October 22, 1844, ot pa Lubanga dong kityeko cweyo (i mwaka 46). I kare eno, Lakwena pa Rwate obino copo i ot pa En.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
I kare meno Lakwor pa Laloc ocako tic me yweyo kacel ki jweyo jopuonj pa Millerite, ma ki nyutu i Buk Malaki, pot buk adek, ni gin wodi pa Lewi.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
Jo mapol ma goceto woko me nongo Laco me Nyako i kare me ngec pa malaika ma acel ki ma aryo, gibalo ngec ma adek, ngec me tem ma agiki ma gityeko miyo i piny weng, ki kadong bene kabedo ma macalo kamano gin bityeko keto ka kityeko timo lwongo ma agiki.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
Gin acel acel weng ma i tamitam man myero gipweny maber ki paro tutwal. Nyakoke ma pe obedo ki laco ma lagam, onyo nyakoke ma pe obedo ki laco ma apidi, aye ginyutu wa. Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
I August 11, 1840, ka lok pa malaika ma acel o doko tek tutwal, jo mapol odonyo i dul pa Millerite. Eci dong, i April 19, 1844, boka madwong oweko dul meno. I October 22, 1844, neno ma gineno con tye ni pirim pirim ngat abic apar gidonyo ki yie i Kabedo ma Maleng Tutwal. Ka wamii wii ni namba en pirim pirim ngat abic apar ma i acaki giluwo ler pa malaika ma adek, tyen bedo ngo ka ginyutu wa ni “mapol” ma otyeko yaro lok pa malaika ma acel ki ma aryo, “okayo pa adek—lok me temo ma agiki”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Lakwena pa Dogola obino otum woko i Yekalu pa En, ci oyabo lera pa kabedo maleng ma i polo, ci lok pa malaika ma adek bot jo 50 ma gilubo yore odonyo i temo pa malaika ma adek; ento i acaki gi oyabe woko. Poto cwinya pa gi i cawa eno obedo madwong loyo poto cwinya pa acaki, ento wa omino ki ngec ki bot Sister White ni, poto cwinya pa gi pe obedo madwong calo pa lupwony oko ki cal.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
I lok me con aryo ma kitye ki rwate, Kirisito oyabo lokne me porofeti bot joma ma gicoyo, ci paka i mwaka 1850, Sister White owaco ni ginyuto ne ni Rwot i kare meno tye ka ogwero lwetne dok me cobo jo pa en.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
Ceng 23 me September, [1850], Rwot onyuye an ni ocweyo lwete ne dok me aryo me dwogo otir pa jo ne, ki ni myero tic obed odogi aryo i kare man me coko. I kare me yubu Israel ogono ki ocopo; ento kombedi i kare me coko, Lubanga obino yub jo ne kede obino lorogi. I kare me yubu, kit ma ki timo me yaro adieri onongo romo manok keken, pe otimo gin mapol; ento i kare me coko, ka Lubanga oketo lwete ne me coko jo ne, kit ma ki timo me yaro adieri bino timo gin ma kimito kwede. Jo weng myero obed kacel ki rwatek i tic. An oneno ni obedo kwero pi ngat mo cwalo kare me yubu macalo amia me loyo wa kombedi i kare me coko; pien ka Lubanga pe otimo mapol bot wa kombedi calo ma otimo con, Israel pe bino cok dok keken. Obedo mite kacel ni adieri myero ki coc i pepa, calo ka ki kube. Review and Herald, Novemba 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
I bot Musalaba, latic pa Yesu kicwalo gi i yabu; i kare en, ceng adek lacen, En ocako rwoko latic pa en ma kicwalo i yabu. Calo kure adek lacen inge ki agiki me mwaka 1844, Kiriisto ocako rwoko adwogi pa en ma kicwalo i yabu. I kare en En otelo jo pa en me cako tic me golo pot-buk, kede me golo tebul pa Habakkuk ma me aryo, ma kicweyo i agiki me mwaka 1850; eka kicako cato ne i Pot Buk Review and Herald, i dwe me January me mwaka 1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Cal me 1843 ne obedo nyutu ma i rwome pa kwena mane oyweyo Yekalu ma kiketo i kare me gin mukato pa kwena pa malaika me acel ki me aryo. Kun obino malaika me adek, Lubanga ne onongo omero me tyeko tic pa En ki omiyo jo pa En odwogo i gang; ento gi orwenyo calo Israel me con, kede Israel me con ki Israel me kombedi dong kicikogi me wot-wot i kunu piny. Ka jo Adventist ma con gi oyaro lum pa malaika me adek gilubo iye i yie, kun giketo piny nyutu ma i rwome pa kwena pa gi, ma en cal me 1850, gubedo ki twero me kelo dwogo me aryo pa Yesu ki odwogo gang. Ento kicikogi me dwoko gin mukato pa Yosua ki Kalebu, kede ngeny apar ma pe gi yie.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
Ka Jo Adventist, inge pi kweko cwiny madit i 1844, onongo gimako yiegi matek ka gikwongo woto kacel i timo pa Lubanga ma oyabo, kinongo kwena pa Malaika adek, ki i teko pa Ro Maleng giyubu ne bot piny weng, onongo gineno konyo pa Lubanga; Rwot onongo otimo matek kwede temo gi; tic onongo otyeko; ki Khristo onongo obino con me kawo jogi i pyemgi. Ento i kare me kweyo yie ki pe ngec ma orwenyo kweko cwiny, jo ma geno obino mapol onongo giweyo yiegi. Kamano, tic onongo gigeno, kacel piny onongo otye i nino. Ka Jo Adventist weng onongo gibedo kacel i cik pa Lubanga ki yie pa Yesu, rek wa onongo obed mapat tutwal! Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Yohanna Baptiisita ki William Miller oyubu yo pi Kirisito obino matwal me opoko jo ma bicwalo lok me waraga, i twero pa Roho Maleng, bot piny weng. Jopwony pa Kirisito ogamo ticgi, ento kacako pa Adventizim pe ogamo. I 1856 gi opoto i kit pa Laodikea, gikwere liech ma i anyim pa "seven times", ci i 1863 gi ocako yo me goba ma yweyo malo malo nyaka i cik me Sunday ma bino cok-cok. Goba me 1863 onongo kicoyo ne ki cal pa goba pa jo apar ma kicwalo gi me yinyo piny. I agiki me higni 40 me ywayo piny i lobo ma pe ki bedo, Isirayel ma con kikelo gi dok i temo acel keken, me miyo cal ni Isirayel me kombedi bino dok i temo me cako.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Kun pa laroto apar i Kadesh, otyeko dok time i Kadesh ki lacen me mwaka 40. Kun pa laroto apar ma okelo mwaka 40 me wot i pango, ma tye calo kun pa 1863, ka Isirayeli me kombedi okelo wotgi kene i pango pa Laodicea. I agiki me mwaka 40, ki kel Isirayeli me con dok i Kadesh, ma nyutu ni tem ma oyweyo Millerite Adventism i kun pa 1863, myero oditimo odoco ka Laloc pa Singruok dok bino ki piny te i Hekalu pa En odoco.
We will continue this study in the next article.
Wa bino mede ki pwonye man i coc ma anyim.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
I agamo Gilead ki Bashan, ne tye jo mapol ma opoyo gin ma maromo mwaka 40 con otime i Kadesh, ma okelo Israel i wot madwong i cwer. Gineno ni dwoko ngec pa jo ma odonyo me nyutu piny ma kicweno bot Israel, obedo atir i jami mapol. Gweng gubedo gicobo ki rwak, ki gindit tutwal; kede bene gikwoo ki jo madong’ tutwal, kun i paro kwede Jo Ibrani nen calo jo matin-otin keken. Ento kombedi gineno ni bal matek pa kwaro-gi en pe geno twero pa Lubanga. Man keken ne ogengo-gi ki donyo i kare acel i piny maber.
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
I con, ka gi cako me donyo i Kanaan, gin ma gicako timo ne obedo ki peko manok loyo calo kombedi. Lubanga ne ogamo bot jo pa En ni, ka giben obed i dwone, En obi wot i anyimgi ki obi lwenyo pi gi; kacel, obi cwalo odii ma balo me koyo woko jo ma obedo i piny. Lworo pa pinye pe ocwake i weng, ki kityeko telo yore manok kende me cege wotgi. Ento kombedi, ka Rwot oloro Israel me wot anyim, myero gidhi anyim me tuko gi ludiro ma gitye i cing ki ma tek, ki myero gicwal lweny ki lwak madwong ma kiloko maber, ma gityeko telo yore me gengo cabegi.
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
I lwenygi kwede Og ki Sihon, kikelo jogi i tem acel keken ma laditgi onongo pe odong kwede, ki pire tek. Ento tem eni kombedi obedo matek maloyo lube ki kare ma Lubanga omiyo Israel cik ni wot anyim. Gik ma tek ma tye i yoregi o medo mapol kop i kare ma gi ogengo wot anyim ka kigamo gi ni timo kamano i nying Rwot. En macalo kamano ni Lubanga pud temo jogi. Ka pe gi duro i tem, eno dok kelo gi i tung acel keken; i kare me aryo tem obino macok ki gi, obedo matek maloyo ma ocakke. Man medo mede nyaka gi duro tem, onyo, ka gi pud ngolo cwinya, Lubangaokwanyo woko ler pa en botgi ki oweko gi i ngut. Patriarchs and Prophets, 436, 437.