When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Ka Eliya omiyo Ahab okwayo jo Isirael weng i Got Karmel, kit eni onwongo ranyiso anyim ni Lubanga obino kwanyo kanisa woko ki i Cawa me Okuc i higa 1798, ka dong giyube higa adek ki nus me ruge, ci omiyo gi ceto bot 1844, ci kun bene bot 1863. Higa adek magi obedo ranyisi me wot adek agiki i kit me kicako pa "cawa abiro" macalo ma Isaya oterone anyim i chapta abiro.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
Lok me gin ma otime i 1798, 1844 ki 1863, acel keken, bene gicweyo ne cal ka Mose oduko lutino pa Israyel ki i ot me tinene pa Misri i bot Got Sinai. Lok me pa malaika ma acel ki pa malaika ma aryo tiyo calo moviment me Millerite, ma ocako i cawa me agiki i 1798, ki mede nyaka i 1863, ka moviment en obedo kanisa. Elija ki Mose gin aye shahidi aryo madit pa lok me gin ma otime pa Millerite; ki gin aye shahidi aryo madit i Buk me Revelation i lok me gin ma otime pa malaika ma adek.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Wot pa Millerite nyutu cako pa Lok maber ma pe kato me Revelation apar angwen, ento Future for America nyutu agiki. I tung kede cako me wot pa Millerite ki agiki pa wot, wa nongo kanisa pa Seventh-day Adventist. Kitye ki kaka Adventist church historians owaco, i 1856 jo ma ogiko i wot pa Millerite okabo i kit pa Laodicea, omiyo ogiko kare me Philadelphian ma romo 1798 nyaka 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
I i coc ma con, wanyutu ni Lamo me Rubanga oketo buto kwede piny cwinya me cobo Red Sea ki Piny Cwinya Madit me 1844. I kare meno, tem pa Sabat, ma kinyutu ki mana, obino i lok me cawa pa Musa. I kare acel acel me lanen, ler ma obino ki Ka Maler Maloyo Weng ocako yo me tem ki yweyo, kacako ki Sabat, pi jo ma kicobo nyanja ci odonyo ki yie i Ka Maler Maloyo Weng. Yo me tem ma onongo obedo anyim 1844 ocako i lok me cawa pa Musa i kare ma onywolo; kadong pi jo Millerite i 1798, ki medo ngec, ma Daniel onyutu ni obikelo yo me tem i rwom adek ma okelle i laro.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Jo mapol gibicweyo, gibibedo opucu, kede gibipimo; ento jo marac gibitimo marac; kede jo marac pe gibinongo ngec; ento jo ma tye ki ngec gibinongo ngec. Daniel 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Yabo pa rwom i ceng 22 me October 1844 onongo kiyaro ne calo rwom ma otime bot Farawo, ma ocako ki otino macek me Ijipt kede otyeko i pi pa Yamo me Kucc. Ka jo me ngec odonyo i Kabedo Maleng Madit ki yie, onyo okalo Yamo me Kucc, yore me temo ma ocako i kare me agiki i 1798 omedo wot oko i 1844. I tal me kwo pa Musa, onongo kiyaro ne calo temo apar, ma Isirael pe gityeko kwede i tung ma tung. Temo ma agiki i temo apar ne obedo kare ma jo me neno piny apar aryo onongo gidonyo me neno kendo nongo Piny me Ahadi. Temo ma acel i tal me kwo pa Musa obedo temo me mana ma nyuto calo Sabat; kede pi Milerait, Sabat onongo kiyubu ni obedo temo ma acel inge anyim me ceng 22 me October 1844. Ka temo ma acel obedo Sabat i gin mukato aryo ma rite, tem abicel ma omede i tal me kwo pa Musa tito ni inge anyim 1844 nobedo tem mapol mapol ma bimumiyo odonyo ka i Piny me Ahadi onyo i Tego me tho. 1863 tyeko yaro calo temo ma agiki pi Muvimenti me Milerait. Wanobicako paro man ka jome me neno piny apar aryo odwogo kede ripoti gi pi Piny me Ahadi.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Gi odwogo ki yaro piny i nyuma cing piero angwen. Gi owoto, gi obino bot Moses ki Aaron, kede lwak weng me jo Israel, i catu me Paran, i Kadesh; ci gi kelo lok dwogo botgi kede bot lwak weng, ci gi nyutu gi meo me piny. Ci gi owaci bot en ni, Wa obino i piny ma icwali wa okwede; ci adada en opok ki min ki oguro; kede man aye meo ne. Ento jo ma bedo i piny gi teko maber, ki dul me piny tye ki ololo ma kigol, kede dit tutwal; kacel bene wa oneno nyith Anak i kany. Jo Amalek bedo i piny me tung cen; jo Hittite, Jebusite, ki Amorite bedo i got; ki jo Canaan bedo i wang pi, kede i wang kulu me Jordan. Caleb okwer jo i anyim Moses, ci owaco ni, Wot wa con ka, wa mako en; pien wa tye ki twero maber me cwero ne. Ento jo ma owoto ki en owaco ni, Pe wa twero wot i anyim jo meno; pien gi tye ki teko maloyo wa. Ci gi kelo lok marac me piny ma gi oyaro bot jo Israel, waci ni, Piny ma wa owoto ka yaro iye, obedo piny ma camo jone mabedo iye; jo weng ma wan oneno iye gin jo ma dit tutwal. Kede i kany wa oneno jo madit loyo, nyith Anak, ma obino ki jo madit loyo; ci i wang wa ka keken, wan obedo calo oywelo, kede i wanggi bene wa obedo calo mano. Numbers 13:25-33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Pot lok man i kitap Numbers tye ki gin ma adier ma ber tutwal me miyo wacwiny; gin magi romo yot me poko woko ka pe itamo kit ma tito iye calo Millerite movement. Loki acel obedo ni jo ma gilwenyo, kwede ‘ripoti marac’, gipe otyeko polo temgi 10, ma obedo tem ma agiki; ci i tem man ma agiki dul aryo pa jo gi nyutu. Dul aryo magi, ma dong gi yubo i kit pa teme 9 ma otyeko otime con, gi nyutu kitgi malube ki ‘ripoti’ mane gi yero me keto i cwiny. I 1863, Millerite Adventism ogoyo woko ripoti pa Mose, macalo kit ma tito kwede i porofesi me lacer i Levitiko 26. Ripoti ma Yosua ki Kaleb ogeyo, obedo kende dok odoco pa ‘ripoti’ pa Lubanga i kit ducu me kwanyo gi ki i lacer. Ki kare me onwongo pa Mose con, Lubanga omiyo kica ni bi kwanyo gi ki i lacer, ka bi kelo gi i piny ma kica en omiyo kicano ne i Aburahama higni mapol con. Yosua ki Kaleb tito jo ma ginedo i ‘ripoti me rwom’; ento jo apar mukene ma oyilo piny ogoyo woko ni Lubanga adier omiyo ripoti man.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Lwak weng pa jo Israel giyero dwon gi malo, gi cemo; jo weng guweo i oturo. Lutino weng pa Israel gikwanyo peko bot Musa ki bot Aron; lwak weng owaco boti ni, “Ka onwongo wa otho i piny Misri! onyo ka onwongo wa otho i gungu man! Ango ma Rwot owalowa i piny man, me wapob i tong, ka doki wa ki lutino wa obed gin ma gicako? Pe obedo ber mapol ni wa dok cen i Misri?” Ci gi waco gi keken ni, “Wayero rwot me lweny, ci dok wa cen i Misri.”
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Ka i 1863 James White ocoyo coc i Review and Herald ma otyeko yabo woko ngec pa Miller bot "kare abicel aryo", ci i mwaka kene Uriah Smith ogolo cal mape adier ma pe tye ki nyutu mo keken bot "kare abicel aryo" me Levitiko, ento White ki Smith ducu giweyo woko tic pa William Miller ki gicako kit me tic me Biibul pa Protestanti ma ogwoko woko. Kit me tic pa jo ma ogwoko woko—jo ma cokki gi cweyo gi nyinge "nyako pa Babulon"—giketo ne me bedo leyo me kwanyo lok pa Miller, ma malaika Gabirieli obedo orito ne. I tem me apar pi Israel me con gi owaco tutwal ni, "Wacweyo ladit pi wa, ci wadwogo i Misri." Bal i tem me apar ma agiki obedo i yabe woko "ripoti" ma rwate ki ripoti ki cako, kede mito dwogo i ludito pa Misri. Ka Jeremia i cal ociko jo ma kucgi opoto woko pi lapor pa 1843 ma pe ocemo, Lubanga ocako ne, kelo kwac pire tek, ni obed odwogo bot En, ki cwinye ma con ma pire tek pi lok; ento bende omiyo cik ni pe obidwogo dok bot jo ma kicweyo gi nyinge "nyako pa Babulon".
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
En aye kamano, Rwot owaco ni, Ka i dwogo, abi kelo in dok, ibicung i anyim an; ka igolo woko gin ma ber ki bot gin marac, ibibedo calo dho pa an; gubed gidwogo bot in; ento pe i dwogo botgi. Yeremia 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
I mwaka 1863, James White ki Uriah Smith gi yero ladit me lweny manyen me kelo gi dwogo i kabedo ma gi kimiyo cik ni pe giceto. Joshua ki Caleb gi nyutu kit pa gin ma ginenyo wot anyim, White ki Smith gi nyutu kit pa gin ma ginenyo dwogo.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Piny mukene ma myero kicoko i pot lok i Kitap me Numbers en aye ni nyayo ma agiki, ma oyiko gin ma ginyayo weng me tho i caa pi mwaka 40 ma obino i anyim, obedo acel ki lok aryo madit ma gicweyo kwede me keto cik me porofesi me Baibul ma waco ni 'nino obedo pi mwaka'. Cik man, pud keken, obedo cik me porofesi ma rwate loyo weng, ma ki tiyo kwede Miller me yabo Kwena Matwal ki lok pa malak me acel. Lok me Baibul mukene ma nyutu cik man nonge i Kitap me Ezekiel.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Ka dong ityekogi, bedo dok piny i tung lacam mamegi, in bin cogo richo pa ot pa Yuda pi nino 40: An aketo i komi nino acel pi mwaka acel. Ezekieli 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Gin ma pol ka pol pe gineno ikom rek me coc aryo ma gicweyo cik me nino obedo higa en kit pa con pa rek me coc aryo weng.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Ki iye me ceng ma wun owenyo piny, ceng 40, ceng acel pi mwaka acel, binu yiko peko me richo mwu pi mwaka 40, ci binu ngeyo poko kica pa an. Numbers 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Dul ma i buk me Numbers otime i cako pa Isirayel me con, kede omiyo cal me dwogo woko pa joge me lagam pa Lubanga; ento dul ma i buk me Ezekiel otime i agiki pa Isirayel me con, kede bene omiyo cal me dwogo woko pa joge me lagam pa Lubanga. Gamo ma i cako ne obedo tho i gungu, kede gamo ma i agiki ne obedo otir i piny pa jo ma gikwanyo gi. Cik me “ceng pi hiny” nyutu matek dwogo woko pa joge me lagam. Gamo aryo: acel i cako, acel i agiki; ento pe gin acel kit. Ma i acaki ne obedo tho madong kadong ka gitye i yore pa gungu; ma i agiki ne obedo cerek kede otir i Babilon ma ada.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Eno Musa kede Aron ogudo wi-gi i piny i nono bot kacel pa jo Isra’el weng. Ka Josua, wod Nun, kede Kaleb, wod Jefunne, ma obedo i gin ma odonyo me yaro piny, oguro laggi; ki gi owaco bot jo Isra’el weng waci ni, “Piny ma wan otyeko okiro me yaro, obedo piny maber tutwal. Ka Ladit omaro wa, en bino okelowa i piny man, ki omiyo wa en—piny ma opong ki lac kede oya. En aye, pe obedo i dwoko cwinya bot Ladit, ki pe uluor jo pa piny; pien gin kwon wa: gwoko ma gikonye gi otyeko woko ki gi, ki Ladit tye ki wa; pe uluor gi.” Ento kacel weng pa jo onongo gi waco ni gibbokegi ki kidi. Duong’ pa Ladit onen i Kac me Ducu pa kacel, i wang jo Isra’el weng. Ki Ladit owaco bot Musa ni, “Ber nining jo man gitem an? Ki ber nining pud pe gene an, ka alama weng ma an onenogi iye? Abigudo gi ki twol, ki abiyiko gi woko ki cok megi, ki abi keto bot in dul me gweng madit loyo gi kede ma tye ki teko loyo gi.” Musa owaco bot Ladit ni, “Ento jo Misri binenge waco man, (pien in ocako okwalo jo man ki woko botgi ki teko mamegi); ki gibicoyo ne bot jo ma bedo i piny man; pien gwinyo ni in, Ladit, itye ikin jo man, ki ni in, Ladit, onen i wang i wang, ki liel mamegi obedo iye gi, ki in idonyo anyimgi i nino i adeg pa liel, ki i apoya i adeg pa mac. Kombedi ka ibiwil jo man weng calo dano acel, dong gwenge ma gwinyo nying mamegi gibiwaco, ginywako ni, ‘Pien Ladit pe onongo romo okelo jo man i piny ma ocepwoyo kogi, en omiwilegi i pat.’ Ki kombedi, abikwayo in, weke teko pa Rwot na obed madit, calo ma i owaco ni, ‘Ladit oduny i kole, ki opong ki kica madit, en owe bal ki gono, ento pe owe labalo, en ogolo bal pa kwaro ikom nyigi i yore adek ki yore angwen.’ Iwe, abikwayo, bal pa jo man, calo dit pa kica mamegi, kede calo ma i otyeko iwe jo man, acako ki Misri oko kombedi.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Piro me gin ma otuko ma ginyutu i wac magi obedo alama me Biblia ma gityeko lwongo ni ‘nino me temo’. ‘Nino me temo’ kigamo i kome i Zaburi 95, Jeremia 32 ki Hebru 3; ento kombedi wa pe wabiyubu lok i kom alama en. Tye kanuni ma ber ma kinyutu ne i wac ma odonyo anyim, ma myero onwang ngeyo. Lanabi Samuel, Lucifer, Ellen White, ki pire tek Moses i wac man bene gi nyutu kanuni en.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Ki owaco bot ne ni, Nen, itye dong ladit, ki nyithin pe tye woto i yooni; kombedi imii wa rwot me gudo wa, macalo jo piny weng. Ento gin man ocoyo cwinya Samuel, ka gi owaco ni, Wami wa rwot me gudo wa. Kede Samuel okwayo Rwot. Kede Rwot owaco bot Samuel ni, Iwinye dwon pa jo i gin weng ma gi waco bot in; pien pe gi yweyo in, ento gi yweyo an, me pe abedo rwot i botgi. Macalo tic megi weng ma gi otimo cokki ki nino ma abikelo gi woko ki piny Ijipt nyo oo i tin, kun gi oweko an, kendo gitije bot lubanga mapat; kamano bende gitimo bot in. Kany kombedi, iwinye dwon gi; ento icwero gi matek, kede inyutu gi kit rwot ma bibi bedo rwot i botgi. Kede Samuel owaco bot jo lok me Rwot weng, pa jo ma openyo bot ne rwot. Kede owaco ni, Man obedo kit rwot ma bibi bedo rwot i botwu: Obicoyo nyithin, obi keto gi pi pire kene, pi gari mamegi, kede me bedo jo me faras; kendo pe acel pe, gin biwoto i anyim gari mamegi. Obi keto la'bo lweny me alufu, kede la'bo lweny me abicel; kendo obi keto gi me yuto piny mamegi, kede me cer ceme mamegi, kede me timo gin me lweny mamegi, ki gin me gari mamegi. Kendo obicoyo nyithin nyako me bedo jo me cobo malita, kede jo me loco kwon, kede jo me budo bur. Obi coyo lobo mewu, ki otum me vinyo, ki otum me zayituun, ma ber loyo weng, kede obi miyo gi bot lactigi mamegi. Kendo obi coyo me apar abicel ki poko mewu, ki ki ceme me otum me vinyo, kede obi miyo gi bot jodwong mamegi pi tic, kede bot lactigi mamegi. Kendo obi coyo latic mamewu, kede latic nyako mamewu, kede laremo mamewu ma ber tutwal, kede punda mamewu; kendo obi keto gi i tic mamegi. Obi coyo me apar abicel ki dwogi mamewu; kendo ibibedo lactigi mamegi. Kendo ibikuk i nino meno pien rwot ma imiyone obed i botwu; ento Rwot pe biwinyo in i nino meno. Ento jo pe giwinyo dwon Samuel; gi waco ni, Pe, ento wabimo rwot i botwa; me wabed bende macalo jo piny weng; kendo rwot wa obigudo wa, kede obigolo i anyim wa, kede obilwenyo lweny pa wa. Kede Samuel owinyo lok me jo weng, kendo oketo gi i dwon Rwot. Kede Rwot owaco bot Samuel ni, Iwinye dwon gi, kede imii gi rwot. Kede Samuel owaco bot jo Israel ni, Wuturu ngat keken i pach pa iye. 1 Samweli 8:5-22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
I coc man Isirayel ma con gi weyo Lubanga me bedo rwotgi, ci gin ma otime nyutu anyim bot kare ma gi waco lwak ni pe gi rwot mo, ka ce Kesaro keken. Gi weyo twero pa Lubanga me loko piny, ci gi moko piny ni mi gi rwot ma i jogi keken, ento lacen gi waco lwak ni rwotgi obedo rwot pa Roma. Rwot pa Roma i kare me agiki obedo Papa pa Roma.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ento gin yaro ni, “Kwany en woko, kwany en woko; ket en i musalaba.” Pilato owaco botgi ni, “Abiketo Rwot wunu i musalaba?” Jodolo madit gidwoko ni, “Pe watye ki Rwot moro, Kaesaro keken.” Yohana 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Kimiyo woko rwot pa Lubanga oneko cwiny pa Samweli matek, ki ma atir i dano pa iye, kun onwongo ni en obedo calo kimiyo woko tice pa nabi ma Lubanga omiyo iye. Ento Lubanga omiyo ber ni Samweli onywongo atir ni gimiyo wokogi obedo bot Lubanga, pe bot nabi. Lok aryo magi, ma nyuto kit tic pa nabi pa Mose ki pa Samweli ikom dwoko wi me jo Isirayel me con bot Lubanga, bene nyuto ni gedo ma ocopo pi dwoko wi pe obedo agiki pa jo Isirayel me con. Kadi dok, tye dul mo ma Yosua ki Kaleb gicego wii, ma gibiro donyo i Piny ma Lubanga ocwalo botgi; ki i lok me Samweli, agiki pa Isirayel me con obedo i agiki pa rwodgi, pe i cako pa rwodgi.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Mose owaco ki Lubanga me mede timo tic ki Israel ma con, pien Mose oparo ni ka odoko giko gi i kare meno, obino balo tari maleng me golo jo ne woko, ki lagam ne me kelo gi i piny ma ogamo bot Abiraamu. Gin ma pire tek kany en ni: Lubanga yero me weko lubalo cik otero ci mede, ka opango me tic kwede lubalo cik macalo lapiir me atir.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Kit me bedo me kwac ma kare ma onongo onyutu ki Samuel, bene onongo onyutu ki Ellen White.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
Con pe aneno ikom jo wa cwiny ma kongo pi komgi keken, ki pe rwate me akwano ki moko lamal, macalo ma onyuto i Minneapolis. Kimiyo aneno ni: pe tye acel keken i dul ma gi gwoko lamo i cwinygi ma onyuto i kube mane, ma obino dok nongo lamal ma obaro maber me nyutu bedo ma ber pa adiera ma kicwalo botgi ki polo, nyaka gi dwoko otito gi piny ki gimik moko ni pe Lamo pa Lubanga en ma omiyo gi, ento pukgi ki cwinygi opong ki kica. Rwot ohero obino piny botgi, me ogwedogi ki ocobogi i dwogo gi i richo, ento pe giyero winyo. Ginen ki Lamo acel keken ma omiyo Korah, Dathan, ki Abiram timo kamaloyo. Jo Israel magi gi keto cwiny matek me giko lok ada weng ma onongo bi nyutu ni gitye i bal, ki gidok gidonyo dang i yoo me ngwec, nyaka jo mapol gikwongo woko ki bino kacel ki gi.
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘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 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
Gin en jo mane? Pe jo ma dir, pe jo ma pe ki ngec, pe jo ma pe ki nyutu. I goc cing man tye rwodi mia aryo ki abicel ma gityeko nying i lwak, jo ma gityeko dwong. Lokgi me yec obedo ngo? 'Lwak weng obedo maleng, ngat acel acel, kede Rwot tye ki gi: pingo ento un ityeru wiu malo i bot lwak pa Rwot?' [Numbers 16:3]. Ka Korah kede laremogi obale piny i kwero pa Lubanga, jo ma gi loki wicgi pe gin neno cing pa Rwot i lapiir man. I cawa ma odyere lwak weng gi waco bot Moses ki Aaron ni, 'Un onego jo pa Rwot' [verse 41], kede tuo obino i lwak, ki mapol loyo 14,000 obale.
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
"Ka aparo me aa woko ki Minneapolis, Malaika pa Rwot obedo i but an, owaco ni: 'Pe kamano; Lubanga tye ki tic ma ocwalo bot in me timo i kabedo man. Jo man tye ka mede i golo wii ma Kora, Dathan, ki Abiram otimo. Acweyo in i kabedo mamegi ma atir, ma gin ma pe tye i ler pe bigenyo; pe bi winyo lamal mamegi; ento an abedo ki in; ngwono na ki teko na bi kwanyo in. Pe in ma ginyeko; ento gin obedo lupok lok ki lok ma acwalo bot jo na. Ginyeko lok pa Rwot. Satan omiyo wangegi obuu ki oloko tetogi marac; ki ka pe ngat acel keken obwoyo cwiny i peko man mamegi—bedo keni-keni ma pe oyero ma tye ka nyeko Lamo pa Lubanga—gibiwotho i bwur. Abiye iweko yalo mac ki kabedo ne, ka pe gidwogo i wii peko ki gidok, wek anyecgi. Gipongo wangegi me Lamo. Pe gikwene ni Lubanga onyutu Lamo ne ki teko ne; pien gitye ki lamo me nyek ki cuke bot lok na. Bedo me yot, lok me coya, kenyo lok, ki yeki tye ka time ceng ceng. Pe giketo cwinya gi me yeny an. Gin wotho i luk me mac ma gi cako kegi, ki ka pe gidwogo i wii peko, gibinino piny i goro cwinya. Eno Rwot owaco ni: Bed put ka i kabedo me tic mamegi; pien an abedo ki in, ki pe abi weko in, pe abi yweyo in.' Lok magi pa Lubanga pe aayo cwinya me weyo gi." The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Sister White obedo ki kit ma calo pa Samweli, ki waco ne ni obed ki jo golo wi kede golo wi-gi, dok "cung i" "kabedo" pa "tic" pa en. Kigamo ne ni ocung i kabedo pa tic pa en, inyo ka (nabi nyako) ocimo ni obi weko jo golo wi kede golo wi-gi botgi keken.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Cik me nyutu me acaki, ma obedo but madit i kit me Alfa ki Omega, tito ni cawa ma gin kiyutu ka acaki obedo me rwate madit loyo weng. I acaki pa poto pa Lusifa, atir ni ka Lubanga omer, en tye ki twero weng ma mite me kwanyo woko Lusifa i kare me acaki mapire keken me paro me keken ma oyube i wii pa Lusifa. Lubanga tye ki twero kwanyo woko Lusifa ki i yub pa En, ki en tye ki twero ma, ka onongo oyer me timo kamano, onongo twero timo kit ma pe malaika mapat bino ngeyo boti ni gin ma otime. Adwong, pe otime kamano, pien, i tung jami mukene, obedo calo juko kit pa En; ento En tye ki twero pa yubo ma onongo oweko ne timo gin mapire keken kamano. Ento pe otime ne. Ki kuc, oweko poto ne obed but i lamal pa kit pa En, obedo but i lamal pa kec ma ocake i polo, ma agiki dok obino i piny. Man aye gin ma lok pa Mose otimo pi Isirayeli me con. Lubanga oweko kare pa jo ma giboko cik tho i pat me cok-cok, kede otiyo kwede gin ma otime calo adwogi me Buk pa Lubanga me medo atir ma rwate ki Lok pa Ber matwal.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Keken bene, kwero pa Lubanga macalo Rwot i kare pa Samweli. Ka acel bene Samweli tye ki yie pa en keken ki ngec me nabi, kimiyo cik ni omede anyim ci obedi i kabedo me tic pa en. Kit man me teko pa Lubanga i wilo me nabi, kacel ki gwoko gin matime, kineno bene i dwogo cweyo ot pa Lubanga i yonge pa tigo pa Babilon. Lubanga ocimo anyim ki otere jami weng me higa 70 me tigo; dwogo i Yerusalemu, dwogo cweyo Yerusalemu, ot pa Lubanga, yoo ki ogengo. En oketo anyim wilo me cawa ma onyuto kare ma gibigolo woko ki tigo. Onyuto dwong pa cik ma bi bedo me nyute cako pa higa 2300. Onyuto Cyrus ki nying, rwot pa jo mape yie ma obicako tic ki cik me acel. Jami weng me dwogo cweyo Yerusalemu ki ot pa Lubanga ki nyutu maber keken, ci oyaro dano ma bedo kakare ki jo nabi me tyeko tic.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Kacce ki gineno weng me ngec pa con me lam pa Lubanga kede donyo iye pa En, poko wi ma omiyo gi odonyo i cing i Babilon dong okato woko bedo pa En kede jo pa Lubanga. Dwong pa Shekinah pe odok nining i hekalu ma ki yubo odoco. Lok me con weng ki tic kwede me miyo rwom me lam pi lok me agiki me piny, ento hekalu pe odok keken obedo ki bedo pa Shekinah i Kabedo Maloyo Maleng. I kit meno, hekalu ma ki yubo odoco en ne lagam, pe pi bedo pa Lubanga, ento pi poko wi pa Isirayel. Ento jolam me lok me con meno, macalo Samweli ki Sister White i Minneapolis, gidongo gutiyo i tic pa jolam.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Dwoko wi pa Lucifer en jami me acaki ma ki yaro i lweny madit i kinda pa Kristo ki Setani, ki Lubanga oweko dwoko wi eni omede pi tam pa iye keken. Samuel, ka cwinyne onongo ongolo maber ikom mito pa Israel me bedo calo jo piny mukene, kikwayo ne ni obed ka tici i yubo mo i wi rwodi aryo ma acaki. Ki lanabi pa Lubanga bene obedo ka tici i nwo cweo ot pa Lubanga, ot ma pe dok bino tye ki bedo pa Lubanga me Shekinah.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Gin ma tye katico ki ‘abola me miti me bul’ i kobo Lok me janabi, pi temo me cano woko wilo pa Adventism i 1863, ki ma yero me keto lokgi i tami ni ka gin mo otimo marac i 1863, janabi nyako obigengo, gi tye pire kene pe ngene ki cik me acel ma kinyutu con i waco me acel pa wilo bot Lubanga. Lubanga weko wilo pi cawe pa iye keken; ka oyero ni janabi pa iye obed pe cako wang onyo obed pe waco i wilo ma romo bino, man aye yero pa iye.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Ka wa cako paro yore me temo ma aa ki 1844 paka 1863, ma kimiyo kit calo teme apar ma Israyel me con pe gityeko inyuma me gikado pi me Red Sea, tye ma pire tek ni wa ngeyo ada me Biblia man. Jolanen pa Lubanga timo tic calo jolanen pa En i cawa me winyo cikke ki i cawa me pe winyo cikke, ki i cawa mogo pe gi guro lok ma i wang kom oneno calo gik ma lanen onego oguro. Ka i cawa mogo, nen atir ni gi tye ki ngec pi dwoko wi, ento gikwongore; ki i cawa mapat, Rwot oketo cing pa En i wanggi pi dwoko wi. Ka kit me neno man ki ngeyo, 1863 bedo aloka me yore madwong loyo i lok pa con pa piny pa rwot ma abicel i poropheti pa Biblia, pi tung me Protestantisimu kacel ki tung me Ripablikanisimu.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
An bene awaco ki lanen, ci amedo yaro me neno, ci atiyo ki cal, ki tic pa lanen. Hosea 12:10.