According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Ka lwet natch nongo ka i tye me cing pa natch, “gin mo keken ducu tye ki kare pao,” kadi “cik mo keken ducu tye ki kare pao.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Baibuli tye ki cikki ducu ma dano mito ni ong’e wek obed ma kiyubo pi kom kwon man, onyo pi kwon ma bino. Kadi bedi cik man pe twero ng’eyo i bot dano ducu. Ng’at mo keken ma tye ki cwiny me karo pwony amege pe twero kwan ka cing acel pa Baibuli ma pe oyot iye tam mo ma konyo. Ento pwony pa Baibuli ma pire tek tutwal pe kiywako ki kwan mapore ki kare onyo ma pe tye ka rwate. Kube ne me adwong pa adier ne pe kikelone kit ma lakwan ma oyot onyo ma pe tye ki par twero neno gi. Mwaki me mwocce mapol tye ka piny loyo wang acel; gin twero nongo keken ki yeny ma tye ki tic me cwiny ducu ki temo ma pe gengo. Adier ma tye ka cako kube ne me adwong ducu myero kiyenygi ki kugi, ‘ka manok kany, dok manok kunu.’ Isaiah 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Ka kitye ka iyenyogi maber kede ka ikubogi kacel, gibibinongo ni gipore maber adada i kin gi. Injili acel acel tye ka meddo i mukene, profesi acel acel tye ka lanyut me acel mukene, adaŋŋa acel acel tye ka dongo ki nyuto maber adaŋŋa mukene. Kit ma nyutu jami i tic me dini pa Jo Yahudi ginyuto maber ki Injili. Cik acel acel i lok pa Katonda tye ki kabedo ne, gin mutye acel acel tye ki tic ne. Kede rwom ducu me ayub ne, i yub kede i tim ne, tye ka cako caden me Lwak ne. Ayub calo man, pe tye iye tam mo ma pe ni me Jamiweng ma romo paro onyo cweyo.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Gin ma atye ni, lok me Ibru ma giwaco ni “ereb boqer” tye i Baibul tyen adek me aryo. Cawa weng gityeko loko lok man kaka “otino ki machiegni,” pe ki Daniel 8:14 keken kama giloko go kaka “nino.” Ka onongo rwot me neno ma atero ki cwiny Maleng, tyen me apar ki angwen en “loc me tye ki dogola me abicel me wiye me yec Adbenti.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Lok pa Lok me Mungu ma malo kato duc dok bene ma dong obedo cako kwede kede tung cel ma dit loyo me yweyo me adwogi pa Kristo obedo lok man ni, ‘Paka i nino alufu aryo ki mia adek; eka kabedo maleng obibedo gwokke kwer.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Gin adaŋo ma tye ni, “nino” i akwana man en kare me aboro i kare me abicel aryo ma nyutu me Ibru man kitiyo kwede. Kadi, kanyut me buko me lanyut pa Mungu me prophecy i cobo me loke me King James, i bedo me tero gin mapol, ocako kany me cako ikare me poro me aboro bedo me me abicel aryo i akwana ma ripo acel i wang acel ki aryo me nyut i cabit aboro. Lok acel ma gitye ka loko ni “vision” i cabit aboro en lok me Ibru ni “chazon,” dok mukene en “mareh.” “Mareh” te lok me neno onyo kit ma gin oneneka, dok nyut me “mareh” en nyut me neno pa Kristo i Lok me prophecy pa Mungu. Nyut me “mareh” me Daniel 8:14 nyutu ni Kristo myero onen dok oyot oyot obino i kacel pa En acel i nino dwe 22, 1844. Adwogi magi ducu gin gin ma adier, dok gitwero twero me cako i akwana ma en diko madit me tungcel; dok diko madit me tungcel pe en pwony onyo prophecy ma otum maber i nino dwe 22, 1844; adier bedo ni akwana no en Kristo, diko madit me tungcel.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Ka anongo atye i kit man mar cwercwiny, an awot i lek ma olwongo cingna tutwal. I lek aneno abala, ma lwak pa dano mapol gidwogo kwede. Dano acel keken ma gwoko kwo gi i abala man aye obino wok i cwercwiny ka kare obedo agiki; lwak ducu ma pud gitye i dye obino bal bedo ma gubedo poto daima. Lwak mapol ma gitye i dye, ma gitye ka cito i yoregi mapatpat, gubedo ka nyero kede turo jwok ma gitye ka donyo i abala, ci gubedo ka tito neogi ni yub man mar ber bedo ma kwo aye wii dyel mar ryeko mar bwola, ni i ada pe tye akec mo keken ma myero gijing woko. Gubedo dong ka mako mogo i kom, me twero gengo ni pe gibed ka oyot donyo i iye pa ot.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Niworo lwor me gonyo an, acalo ni ber me kuroo wang acel ka lwak mapol oyab, onyo wang acel ka anyalo donyo ma pe giweno an. Ento kwan pa jo dok omedo me bedo matino, ci niworo lwor ni atwero bedo lacen too, aacwalo gangna oyotoyot, ci apino aa i kin lwak. I kin cwercwiny na me oo i kacok me dolo, pe aneno onyo pe atamo pi lwak ma opongyo an.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Ka an adwogo i ot, atye ni atino ni kacok me tam mapol no ocung i kom ducu acel me dit, dok i kom ne obwot onyang acel ma otwany twan, kacel ki remo ma otur. Wan ma wan tye kuno, onen calo wa ngeyo ni onyang man otwany dok opwodwod pi lok wa. Dano ducu ma dongi i kacok me tam no myero obi anyim onyang no kede wyek bal gi. Ka i anyim onyang no tutwal, ne tye ka me bedo ma oyot, ma i kom gi ne dano gul acel obedo, ka gineno me yom adada. Leny polo onen calo oleng i wang gi, dok ne gitye ka pakogi Lubanga kede wero wer me pwoc me yom ma onen calo dwon malaika. Man obedo gin ma gubino anyim onyang no, guwyeko bal gi, gujolo kica me tim, dok kombedi gitye ka kuro ki yom adada, kun gitye i gen me neno gin mo me yom ma bibino.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Ka dong n aneno acalo i ot, lworo ocako tye ka omeda, kacel ki ni atye ki cuny marwiny me ni myero aodwok piny anywal kwede i wang jo magi; ento aneno ka ginongo cinga ni aa nyime, kadi ka atye ka acito mot moto ka atoro poto me doyo poto me atim wang otimoo i wang rombo, ka dong turumbeta odonyo, got pa larem oyeng, koko me loyot ocako aa ki ba likwena ma gutye kacok, ler ma tugo loyo tam opongoo ot, ka dong gin weng odoko cing inino matek. Jo mamwonye gucwec weng kacel ki ler man, ka an amedo keken acel i doro me ngico me dyewor me dyewor i ceng.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“An awoto ki cana matek i tam para, dok pe aneno tek me poko cinga ni an abedo ka woro. Otyeko nen bot na calo kwona me gumo obedo kicwako; ni Laco me Twero pa Lacoo owoko an, pe dok bidwogo.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Kombedi pe ki temo wa kombedi ka wa bino donyo i kacel pa abila, dok i ngeyo wa wyek kwo marac wa, kadi wa nong pwoc me kuc me peko pa wyeko pa En. Luo me agiki man me lwongo wa donyo i kacel pa abila otwero gi goro mapol me kwero donyo pa dano acel acel, ento ka wa pe kelo adwogi kombedi, wa bino “weyo wa keken i lyeto me cwercwiny me dyeworworo.” Ento man pe aye lokna keken.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Guketo diyo lok ki yub i tyeng man ma pire tek maloyo, kun gimedo apoka pa nyig lok “nino,” ma otingo lok imung me dwaropiny ni aboro tye i kin abiro, ma en aye acel i kin gure i kare me keto capa i kom jo 144,000. I kare me keto capa, tung me Protestant ki tung me Republican me ker me abicel i lok me dwaropiny me Baibul, gin aryo ducu gibicobo lok imung ni me aboro tye i kin abiro. I kin lupulejident aboro nicake i kare me agiki i mwaka 1989, Trump odoko rwot me abicel me ker me abicel, ki i nge ma oloyo me nongo kare me locce me aryo, odoko me aboro ma tye i kin abiro. I tic pa United States me nwoyo Cik me Milan me mwaka 313, dul me Laodikia pa jo 144,000 bidoko dul me Piladelpia pa jo 144,000. Kare me keto capa gik i kare me cik me Ceng Cabit, ma ret me to pa loc pa Papa cang iye, ci en cobo lok imung me Niyabo apar wi abiro, kun en aye me aboro ma tye i kin abiro. Lok ada acel, ma kinyuto i dul lok acel me Leb Iburu, calo nyig lok acel me Leb Munu, kelo tyeng ma nyuto acaki me ngolo kop i tyeng ma nyuto agiki me ngolo kop i kare me keto capa i kom jo 144,000.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Lok ada acelacel tye kede kabedo mere, dok i Cik Manyen tye lok acel keken ma kitiyo iye kede yub me namba me ‘namba’ acel tyen ‘namba’ mukene, dok aryo keken i Cik Macon. Alfa me ‘yub me namba’ tye i Acakki.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Ka Kain myero culu kwede tyen abicel ka aryo, atata Lamek tyen piero abicel ka abicel. Genesis 4:24.
The omega ‘numerical construction’ is in Matthew.
“Yub me namba” me omega tye i Matayo.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Kanyuma Peter odonyo bute, owaco ni, Apwoyo, awan abino adwong nining ma owadwa atima richo ku i an, kede an adwok tic kwede kica? Myero obed nyo wang abiriyo? Yesu owaco botte ni, An pe awaco boti ni, Wang abiriyo keken: ento, Wang piero abiriyo tyen abiriyo. Matayo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Lok man tye ka nyuto kare me acel kacel ki me agiki i Baibul ka namba acel oketo woko ni myero omed ki namba mukene. Namba dwong tye pol, ento alfa me Genesis ki omega me Matthew gitye ki rwom me namba acel keken, dok gitye ka tic ki namba aryo acel—“abiro” ki “abiro me apar.”
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
I kin alfa ki omega, ka ma tye i dyere dok obedo ka mukene acel keken ma yub me wel man nonge iye tye i Leviticus cura me pyer aryo wie abic. Kunu, wel aryo-no pe obedo ‘abiro’ ki ‘pyer abiro,’ ento ‘mwaka abiro wang abiro.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
I bicwero pi mwaka abiro me mwaka, abiro tyen abiro; kadi meno, kare me bicwero abiro pi mwaka obed boti mwaka piny abiro ki abiro abiro. Leviticus 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Yub me wel ma tye i dyere dok tiyo ki wel ‘abiro,’ ento pe ki wel ‘pyer abiro.’ But coc ma yub man tye iye tye ki gum pi winyo dog, ki lam me rac bene pi pe winyo dog. Kinyuto apokapoka i kin gum me gony opii ki dwoko lobo ki lam me rac me wang abiro ma kiwaco pire wang angwen i cura me pyer aryo wi abicel me Leviticus. Gum meno onwongo tye iye jami ma Rwot omiyo me gwoko kwo i mwaka ma lobo onwongo yue, ki gum ma omede wang aryo i mwaka me Jubili, ki lam me rac ma tye i cura me pyer aryo wi abicel en ma rwate ki gum meno i lok me ciko jo pi cikere ma tye i cura aryo meno.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Yub me wel ma tye i dyere nen i Levitiko 25:8 (‘mwaki abiro tyen abiro’). Kiribo en cut ki ŋolkop me ‘tyen abiro’ ma kiwaco tyen aŋwen i Levitiko 26. Pi meno, yub me wel ma tye i dyere nyuto gwedo ki lam ducu, ma yubo caden me dul aryo i buk me Levitiko. Yub me wel me gwedo onyo lam me Jubili kiketo i kin ŋolkop pa Lamek ki nyuto pa Yesu me agiki me kare me temo. Gin adek ducu kacel tye ka nyuto agiki me kare me temo, ma ka otum, obinyuto dul acel me jo ma kigwedogi ki dul acel me jo ma kilamogi. Alfa ki omega, ma cung pi kwena pa lumalaika me acel ki me adek, nyuto ni wel me miya aŋwen ki pyera aboŋwen obedo lanyut me kare me temo. Ka kiribo man ki lam onyo gwedo me Jubili, lok ada magi bedo piregi tek ka wanyiko i kwano Ejekiel cura me acel tyekop me acel ma keto Ejekiel i mwaka me pyera adek i dul me mwaki me Jubili me apar wiye abiro.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Dul me mwaka me Jubili meno otum i nino 22 me dwe me apar, mwaka 573 mapud pe kinywalo Kristo, ki obedo lanyut pe me nino 22 me dwe me apar, 1844 keken, ento me cik me Ceng Cabit ma cok bino bene. Ezekiel onongo ocung i ot maleng, ma cung pi jo alip mia acel ki pyere angwen wiye angwen ma dong gudonyo ki niye i Kabedo Maleng Loyo Weng i agiki me ngolo kop, macalo jo ma gucung matek i niye gutimo inge nino 22 me dwe me apar, 1844. Ka pe iniang “lok ada” me kabedo ma Ezekiel tye iye i lok mukato me adwarpiny i cura me acel ki tyeng me acel, ci irwenyo “yoo” ni.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Iyonge neno deyo pa Rwot ma onyute i nget kulu Chebar, Ezekiel odwoke mwol naka i apwuru, kit ma bene otimme i kom Daniel, Isaiah ki John. Ka lanen angwen-ni ducu miyo bute me wiro moo i kom jo ma myero okob kwena bot kanica ma pe bino neno onyo winyo.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
I buk me Ezekiel tye nino dwe abicel ma loko lok i kom Jerusalem. Wan con watyeko lok i kom nino dwe me acel ki me agiki ma nonge i dul me acel, tyeng me acel ki me aryo, ki lacen i dul me pyer angwen, tyeng me acel. An atyeko lok i kom nino dwe me aryo ma nonge i dul me aboro, tyeng me acel, ento i kit me lanyut keken, labongo nyuto kit ma nino dwe meno kube kwede ki gengo Jerusalem ki mony ki nyoto ne; ki lok meno aye gin ma buk ducu wire i kome. Onyoto Jerusalem i agiki me mwaka 586/585 ma pud pe onywalo Kristo. Ki i Ezekiel 33:21, ngat acel ma oringo otony obino ki lok me poto pa Jerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ka otimme i mwaka me apar wiye aryo pa twe me pinywa, i dwe me apar, i nino me abic me dwe, dano acel ma tonyo ki Yerusalem bino bot an, ka waco ni, Keta dong ojwong. Koro cing pa Rubanga obedo i kom an i otino, ma pud pe onyo ma tonyo; kadi oboyo doga, nio cawa ma en obino bot an i kiny; doga dong oboyore, ci an pe adong leng. Ezekiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
I mwaka apar wiye acel mo adek, gang tye odong calo ma igoyo; ci Ezekiel dong obedo me loko lok ki pwonye me en kikome. Ni neno pa Ezekiel i cura mukene abicel aryo tye i mwaka apar wiye acel, pi meno tye calo mwaka abicel angec ma dong ocako ka gang tye odong calo ma igoyo.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Ka ono obedo i mwaka me abicel, i dwe me abicel, i nino me abicel me dwe, ka an atye ka atamo i ot na, ci ludito pa Yuda bene otamo anyim na, ci cing pa Wonyaci Rubanga omwono anyaka kunnu. Ezekiel 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
I mwaka ma lubo meno, ma onongo obedo mwaka me abiro, ludito oyenyo Ezekiel me penyo Rwot.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Ci obedo i mwaka me abiro, i dwe me abic, i nino me apar me dwe, jonywale me Israel mogo bene gu bino me penyo bot RWOT, ci gu bedo anyim para. Ezekiel 20:1.
Then in the ninth year, the year-and-a-half siege began.
Ka i mwaka me abongwen, guro gang ma obedo pi mwaka acel ki nucu ocake.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Nakwene i mwaka me abiro, i dwe me apar, i nino me apar me dwe, lok pa Rubanga obino boti, ka waco ni, In wod dano, cwal pi in nying nino man, ee nino man kene: kabaka pa Babiloni ocake lweny ikom Yerusalemu i nino man kene. Ezekiel 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Nino acel acel i kin nino magi nyuto lanyut me yoo ma patpat me nino me agiki, pien Paulo waco ni Icrael me con obedo apor bot jo ma kwo i agiki me lobo.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Kombedi gin weng man obino botgi calo ranyisi; kede kigwoyo gi me poko wa cik, wa ma agiki pa lobo obino i wiwa. Omio meno, ngat ma tamo ni tye ka cung mot bed ma orito wek pe opod. 1 Corinthians 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Nino weng adek acel ma gitoo ki Yerusalemu otimme i kin nino mukwongo i otbuk acel, weri acel, ki nino madit ma ononge i otbuk pyer abicel, weri acel. Nino aryo magi gimako mwaka abicel i otbuk acel, ma ne obedo 592 BC, kacel ki mwaka pyer aryo ki abicel i otbuk pyer abicel, ma ne obedo 573 BC. I ipele me “line upon line,” Ezekiel tye ki rek pa Misiri, ma tye ka kwanyo nyuto pa Turo, dok ki rek pa Yerusalemu. Rek pa Misiri tye ki waymarks abiriyo ma ginyuto ter, (ka ikwanyo Turo iye), dok Yerusalemu tye ki abicel. Kacel ki rek aryo magi, tye rek pa Yosia ki cycle me Jubilee ma apari ki abiriyo. Ento rek ma kinyuto ki pe tye ki nino ma ginyuto ter ononge i otbuk angwen, dok rek pa otbuk angwen tye ki jami me “wheels” mapol ma Ezekiel oneno ka oloro i Dyer Maleng Atye Dano. Dok bene otye ki adwogi mapol me adier me nyig coc.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Namba adek mia angwen ki adek acel kato piny cike me wiec ma pe tum, kadi i otela me angwen Ejekieli gitiyo kwede ki Mukama calo ngero ma kwo, ngero ma tye ki namba adek mia angwen ki adek acel.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. 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. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
In i, dan pa dano, mako kite acel, iket i nyimwu, kadi iporo iye kuc pa taon, ma en Yerusalemu: Kadi iketo lworo me lweny iwiye, kadi igero ot me lweny iwiye, kadi ipwonyo dyer iwiye; kadi iketo kaa me lweny iwiye, kadi iketo yogo me turo iwiye doko gangweng. Kadi bene imak pire tye me nyinyi, iket obed kuta me nyinyi i kin iwu ki taon: kadi iketo wangwu iwiye, en obed i bwo me lweny, kadi ibed ka lworo iye. Man obed anyut bot ot pa Israel. Kadi ilwo cingwu me tung cem, iketo tim marac pa ot pa Israel iwiye: calo kwan pa nino ma ibino nino iye iwiye, ibino tingo tim maracgi. Pien An aketo iwu mwaka pa tim maracgi calo kwan pa nino, nino mia adek ki abongwen; kumeno ibino tingo tim marac pa ot pa Israel. Ka ityeko gi, ibinino dok i kom cingwu me tung tuny, kadi ibino tingo tim marac pa ot pa Yuda nino artam: Aketo nino acel pi mwaka acel. Pi meno ibino keto wangwu tung i bwo me lweny pa Yerusalemu, kadi batwu obed ayaba, kadi ibino lok adwogi iwiye. Kadi nen, Abino twero pingo iwu, kadi pe ibino lokke ki tung acel dok i tung mukene nio wang nino pa bwo me lweny moku tyeko. Ezekiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Kubo Yerusalemu, calo Ejekieli owono, en “anyut,” kit ma kuba ma Cestius ocwalo ikom Yerusalemu i mwaka me 66 bene tye anyut. Ka owaco pi Yesu ma oyero opwonyo kwene tieko me Yerusalemu, Siita White nywako wa ni “otim pire tek” me tieko me Yerusalemu tye i nino me agiki. Anyut me tieko ma cobo ikom jo adwogi aryo ma Nebukadneza ki Cestius ginyutu, nywako ni anyut me kubo tye anyut me cike me Sunday ma tye ka cok.
A Day for a Year
Nino acel pi mwaka acel
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
I but coc ame wan tye ka ngiyo-ni, wan bene waneno coc me Baibul me omega ame kwako cik adit pa William Miller me gonyo tyen lok me adwarpiny i dul me acaki me kwena pa malaika me acel ki me aryo. Alpha me cik me nino acel pi mwaka acel bene onongo obedo anyut me omega, pien alpha me cik me nino acel pi mwaka acel onyute i buk me Wel calo atemat me apar ki me agiki, ame jo Israel opoto iye, man oweko gikelo to i komgi kengi i tim i kare me mwaki pyer angwen me wotgi awota i tim.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. 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. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Anatunu bino obino wot i tim apol i tim kaacel pi mwaka artam, kede gibed pegi cwin maraco mamegi, atata ka dyeregi opwod i tim. Ka kit me nino ma unu onongo unyuto ngom, nino artam, nino acel pi mwaka acel, unubed pegi tim maracowu, mwaka artam, kede unubedo ni ungo ngeyo kwede me awobi me cawa na. An AYEKA awaco, adwong ata alub tim man i kom ogwok maraco man ducu, ma ocokke kene me bedo buta; i tim man gibicweko, kede kanyo gibito. Namba 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Tyen lok ame lubbe ki lok pa lunebi, ni cik me nino acel pi mwaka acel kiŋeyo i jemo me agiki i yo me temo ame tye ki rwom apar, ame ocakke ki ŋolo Nam Makwar, dok ni cik acel meno kituco odoco i kare ame kibino loro Jerusalem ki mony ki balo woko, myero kiniang dok kiti kwede i but coc ame wan watye ka nono, macalo bene tyen lok ni “loro ki mony” obedo “lanyut”.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Lanyut me gin cato kacel ka tye ka tic ki “kwo” me Yerusalemu calo cingany, myero ngene, pien dok bedo calo “oŋwelo” me ter kun pwodho, ci i lok me calany, cingany me kwo man tye ki “boko” mapol ma rwate kwede. Cingany me kwo man twero bedo gin ma dit matek i Ezekiel, ci cingany man miyo Lubanga me piny Yuda oyot me kwanyo rwom me bedo maber atika ki i gin ma con oneno i wang Ezekiel calo yamo ki tye ka poto. “Cingany” me kwo man, cik me mwaka pi nino acel, ki lanyut me profesi ma kwo man ocako kwanyo kacel, myero guneno i kine ma mia angwen ki adek (430) nyuto lagam ma pe tum.
The Covenant
Gwok pa Cik
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. Genesis 15:13.
Kwo olokole Abram ati, Ngēn maber adier ni nyikiro me i bipedo jonyalo i piny ma pe megi, kendo gibitiyo botgi; kendo gibiyweyo gi mwaka piero abicel. Acakki 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
Rwot oketo cikere ki Abraam i yoo ame obedo ki dul adek, dok dul mukwongo i kom dul adek meno onongo tye iye lok me adwar ni likwayo Abraam gibibedo lutwec i Ejipt pi mwaka mia angwen. I dul me aryo, kimio Abraam tim me lir, dok dul me adek onongo obedo tyero Icaka i wi Got Moria. Mwaka mia angwen kinyuto i alfa me dul adek ame Rwot olubo i tingo jo ame oyero malo ki keto cikere kedgi. Jo me cikere ame oyero meno, Rubanga opoko nyom mere kedgi i kare ame kigoyo Citefano ki kidi i mwaka 34, dok i nge meno Paulo, lakwena ame oyero pi jo me rok, onyuto ni mwaka mia angwen meno obedo—mwaka mia angwen ki pyer adek.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
Dok man aye gin ame akobo: cik, ame obino iyonge mwaka mia angwen ki pyer adek, pe romo juko winye ame Obanga onwongo omoko con i Kricito, me weko cikere bedo gin nono. Jo Galatia 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Wel a nyuto gicikere obedo mia angwen ki pyer adek, ento lucaden aryo, Abram a onwongo kiloko nyinge odoko Abraham ki Saul a onwongo kiloko nyinge odoko Paul, nyuto kare aryo apatpat a kacel gicobo wel ducu me mia angwen ki pyer adek. Ka Obanga oloko nying tipu, meno obedo lanyut me wat me gicikere a tye i kin tipu meno ki Obanga. Pi meno, mwaka mia angwen ki pyer adek obedo wel a nonge ki medo wel aryo apatpat kacel, calo mia angwen a Abraham ki pyer adek a Paul omedo. Ezekiel obuto ki kore me tung acam pi nino mia adek ki pyer abongwen, ka dong obuto ki kore me tung acuc pi nino pyer angwen, kun nyuto wel aryo a ka kimedo gi kacel, wel-gi ducu obedo mia angwen ki pyer adek.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
I Buk Kwan, dog otino acel ki apar, lagam me tooro ma ki kelo anyim tutwal ka i dye acrel nge pwony me ngol pa Nimrod, nyutu tungcel i kin lagam aryo. Gin mo ma onongo i wi ot pa Babel cako bedo cing adwong me cing pa Satana me “gwok keni keni” pa lwak ma onongo gibedo me kwanyo kacel kacel ki nywalo piny. I dog acel meno, kwan me nyig coc pa Iburu cako ka ki nywalo Eber, ka nyutu cakke pa lwak ma kiyero me kwanyo lagam me kwo, ka pe rom ki lagam me tooro pa Nimrod.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Eber otye imyaka mar aryo adek abicel, ci onywalo Peleg: ka Eber otye pien onywalo Peleg imyaka mia angwen adek abicel, ci onywalo otino coo ki nyare. Ci Peleg otye imyaka adek, ci onywalo Reu. Genesis 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
I buk apar me apar wiye mar Acakki, nyinge Eber ki Peleg omako tic mewoko me acel.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Eber owotone woko nywal lutino aryo; nying acel Peleg; pien i kare ne ame, lobo opodere; dok nying owote ki dano omiyo Joktan. Genesis 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg tiye nywako piny onyo poko, kadi i nino me Peleg poko pa kiboke aryo me jo me lagam ocilo ka iwoto me ot me Babel kacel ki kwo me buntu pa Nimrod. Eber okwo mwaka mia angwen ki abicel ki angwen, ento i nyuma ka onywalo Peleg (poko), odoko okwo mwaka mia angwen ki adek. Kwo me lok ducu tye ki rwatte pa onyo, ka mia angwen ki adek en namba ma Pawulo omiyo bot profesi me lagam pa Abraham. Kadi bedi namba mia angwen ki adek okwanyo kacel ki kwo pa Eber i nyuma me nywol pa Peleg, miaka me acel apar adek ki angwen me kwo pare acel anyutore calo “miaka angwen ki adek,” ma gin bene en miaka apar adek ki angwen, ento ka lok me miaka apar adek ki angwen meno anyuti keken i yo mapol lac, okunyi “angwen” ki “adek” (430). Ka dong mia angwen ki adek obino, ka dong nyut pa acel me kwo pa Peleg en “adek.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber obedo doggola nying “Hebrew,” kede en aye adwogi me acel ma kigamo iye lok i kom jo-Hebrew, ma pe dong gibedo jo ma kiketo pi yubo me cing goba. Eber te lok ni “katyo kata ngwec,” ci meno obedo cal me jo me cing goba ma katyo aa ki i piny dong ni dok i piny manyen, calo lutino Abrahamo onwongo gikatyogo ka gityeko Aol me Red dok gicito i Piny me Cik. Yot me tam i thim me myaka abicel nongo ojuko ngwec meno, ento i agiki me myaka abicel meno gikatyogo Aol Jordan dok ginywalo i Piny me Cik, ci meno obedo cal me ngwec me agiki me jo pa Katonda. Peleg nyutu lok me teke ma iye pok pa dano dok obedo i dul me cing goba aryo me acel ka obedo i ot me Nimrod. Cing me goba me to pa Nimrod en yweyo, dok cing me goba me ngima pa jo-Hebrew en myaka mia angwen kede adek abicel me kwano pa Eber mapwod pe pok pa Peleg omedo. Nying Peleg bene keto pwony me kwan ma tye i cal, pien myaka mia angwen kede adek abicel pa Eber kipok iye kwan aryo, dok Peleg nyutu pok pa mia angwen ki kwan adek abicel.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Pii angwen abicel adek gi wiye aryo. Miaka pii angwen me karama pa Abraham kacel ki myaka adek awene paulo oketo calo coc. Medo me ngec ma tye kawo cweyo me agiki me ceng pa lut me Mungu kitye kwany kwede i Daniel cura apar wiye aryo, ka nyig coc me wiye aryo me karama ma pe tum kinyuto kore maber, ka kiketo bene i yo me coc i but buk 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Kadi en owaco ni, Dhi i yo mamegi, Danieli: pien lok man ociko, kadi otyeko okeko anyim wang, oo ka i kare me agiki. Dano pol bitye ka pwodho gi, kadi ka yubo gi, kadi ka temo gi; ento jo marac bitye ka timo marac: kadi acel i kin jo marac pe biwinyo tic man; ento jo ryeko bibiwinyo. Kadi ki kare ma bilok kwer me ceng duc woko, kadi ka kicano gin marac ma kelo kwedi me apol, ibed ni nino alufu acel mia aryo kede abongo iwang acel. Danieli 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Gonyö kïdö më agiki ame kelo yoo më tëmö i rwöme adek, calö ame onyutö i tyeng më apar ni “kipwodögi, ëka kimïögi dökö atar, ëka kitëmögi,” rwatërë kede mwaka alip acël ki mia aryo ki pyer abongwën. Kit ame jo më acakki onïangö kwede tyeng man obedo ni kwanyö gëng më dini më lëgö lubange më goba i mwaka 508 ocakö yoo më mwaka pyer adek ame okelo gërö löc pa Papa calö ker më abic i lok më adwar më Baibul i mwaka 538, ame lacen obedo i löc calö ker më abic i lok më adwar më Baibul nio wa ame mwaka alip acël ki mia aryo ki pyer abicël otum i mwaka 1798. Paulo bene onyutö mwaka pyer adek cake i 508 nio wa i 538 calö “wëkö yëe ame kwongo timërë,” i 2 Jo Tecalonika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
I buk me 2 Thessalonica, lok ma iye en aye wat ma tye ikin Roma pa jopagan kacel ki Roma pa pap, ma gin ker me abicel ki me abicel acel pa porofeto, ka kwo piny. I kabedo man pa Thessalonica aye William Miller nongi ni “me nino ducu” i buk pa Daniel norwate ki Roma pa jopagan, ci Miller dong bene nongi ni “me nino ducu” i Daniel obedo kare ducu ka kikwanyo kwede kacel ki gin ma anywalo kwede ka obedo marac me kelo toki onyo timo me kelo toki. Gin ma anywalo kwede ki timo me kelo toki i buk pa Daniel norwate ki gin ma John nyuto i buk pa Revelation calo cal pa lee kacel ki pwony pa lee, ka kwo piny.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller otiyo ki ŋeyo mege pi twero aryo a balo piny calo gudi me yore mege a pol loyo, ka pe gin ducu, me tic ki lok me adwar. Twero aryo-ni ginyuto calo “me nino ducu” (Roma a lamo jogi), kede twero me aryo a balo piny, a gitito pire i yore aryo: calo turo cik a balo piny (ribe pa kanica kede gamente), i Niyabo—calo cal pa lee (yik me loc pa Papa i lok me adwar), kede gin akwer a balo piny (lamo ceng) i Niyabo—calo alama pa lee. Niaŋ a Miller onwongo ki i lok a Paulo otito i 2 Atesalonika obedo niaŋ a pire tek a ocungo calo gudi pa Miller, ŋat a obedo lanyut me gudi me yie me Adventist. Paulo kobo ni jo a pe maro lok me ateni a ginyuto i cura me aryo me 2 Atesalonika gin aye a jolo bwoc a tek.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
I tyeng adek pa Daniel (Daniel 12:9–11), niang te lanyut i nino me agiki pe twero bedo ki tic ki kare, pien cake i nino 22 me dwe me apar, 1844; tic ki kare me lok me adwarpiny pe dong tye atir. Tyeng me 9/11 nyuto kare aryo ma patpat, me mwaka pyer adek ki me mwaka alip acel, miya aryo ki pyer abicel. Wel me pyer angwen ki wel me alip acel, miya aryo ki pyer abicel gin aryo ducu obedo lanyut me tim i lok me adwarpiny, dok i lok me adwarpiny kitwero tic ki acel i kabedo pa awote. Pi meno, kitwero niang te alip acel, miya aryo ki pyer abicel calo pyer angwen, dok pyer angwen obedo dul acel me apar me miya angwen. Tyeng me 9/11 obedo lanyut me wel me cikere me nakanaka, calo ma kinyuto ki miya angwen (Abraham) ma okube ki pyer adek (Paul). ‘Tim’ ma kinyuto ki ‘alip acel, miya aryo ki pyer abicel’ rwate ki ‘tim me pyer angwen’, dok pyer angwen obedo dul acel me apar me miya angwen. Pyer adek obedo pyer adek. Miya angwen ki pyer adek nonge ka kimedo wel me miya angwen i kom wel me pyer adek; i cura me angwen me Ezekiel, kinyuto wel man calo miya adek ki pyer abongwen ma kimedo i kom wel me pyer angwen.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Wekit 9/11 i iye mokene apar i dyer apar wiye adek me kare me profesi ma tye i iye, dok gin en cal me koba ma pe tum, ma gitye ka yubo i nino me agiki. Yub me lok man me mia angwen ki adek adwe i nino me agiki kityeko cako i mokene angwen me Ezekiel.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
Atunya me kaka Judah kombedi tye ka yabo lami me kwena me ciko me agiki bot jo ma gudonyo ki niye i Kabedo Maleng Tutwal kacel ki Ezekiel, John, Daniel ki Isaiah. Ada meno kiyabo kacel ki tingo malo jo ma kinyuto pe macalo jo me Israel ma kiryemo woko keken, ento bene macalo bendera me jo alip mia acel ki pyer angwen wiye angwen. Ada meno kiketo i tyen kop me cikere ma kinyuto ki mwaka mia angwen pa Abraham, kacel ki cikere ma kinyuto ki mwaka pyer adek pa Paul. Ada meno kinyuto i tyeng 9/11 me Daniel cura me apar wiye aryo, ma nyuto kare me dye i kin kare adek me lanyut, ma jo Millerites onwongo giniang iye kakare. Ada me 9/11 ma tye i dye, ma kitye ka yabo lamine i Daniel cura me apar wiye aryo, kinyuto ki nino mia adek ki pyer abongwen pa Ezekiel ki nino pyer angwen. Nino meno kiyabo bot Ezekiel i mwaka me pyer adek me dul me apar wiye abiro me mwaka me Jubilee, ki Ezekiel, macalo alamdog, nyuto tic me lulamdog pa jo alip mia acel ki pyer angwen wiye angwen ma gitye i atem me dye i kin atem adek.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Kicimo Ezekiel i atem me ot pa Obanga i “nino me abic” me “dwe me aŋwen,” ma i lok macon pa jo Millerite ocimo dyere kikome (“i dyere”) me kare me dwe abiro ma ocakere i cwercwiny me acel i nino 19 me April, 1844, ci ogik i nino 22 me October me mwaka meno.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Ceng dyer 1844, i kinonge ikare ma dong gin obedo ka kwano nining ni nino 2300-gi bibedo agik acel, ki ceng kwon me mwaka acelmanu ma i ngeye gin nong ni gitye ka doko yatwal meyo kuno, kwena no ki lallwongo i lok me Coc Kikome keken ni: ‘Nen, Lacoo me nyom bino!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Nino apar wiye apar ki acel, mwaka 1844, tye i dyere me dwe abiro maleng, dok i nino meno Samuel Snow ni tye i Tabernacle me Boston ka otye ka omiyo kwena ne me Kwo me Dyewor. Kanyo, pi kare me acel i nyuto pa lwak, “okok i lok me Cik Maleng kene-kene ni: ‘Nen, Dul pa nyako tye ka bino!’” Kombedi watye ka cing wa i kit me cik pa lanebi ka wa kwo kacel ki Ezekiel i Tabernacle me Boston, manok ka pud pe giyeko yik me cogo ka malo me lulengej pa kwo me dyewor ma obino wuot ka ba nawang me pii. Tic pa lanebi me cogo ka malo me bendera me nyuto ginyuto i laini pa lanebi me Islam i Revelation dul me abiro wiye abicel. Ezekiel dul me angwen omiyo lacaden me aryo ki tyeko pa lanebi meno me myaka adek mia angwen abiro ki nino abicel, dok otimo meno i dul me angwen.
We will continue these things in the next article.
Wa bino wabicak i coc ma lacen.