The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Kwena me ciko ma tye i buk pa Ezekiel en “anyut pa lweny me twero gang.” Cawa ma lweny me twero gang ocako, dak pa Ezekiel otho, dok Ezekiel ki ciko me pe ka ywak pi to pire. To pire, ma obedo kacel ki pe-ywak pa Ezekiel pi to no, obedo anyut ma nyuto lweny me twero gang kacel ki bala ma tye ka bino me Jerusalem. Timo pire kacel ki to pa dak no ginyuto anyut me ciko, ma kelo kit pa anyut me ciko ma bibedho i anyim ma Yesu otyeko keto anyim, calo “gin me gro me kwero.”

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

Ka dong unongo ubinongo gin marac ma obedo me balo keken, ma Danieri lakwena owaco pire, otimo ka tye ka cung i kabedo maleng, (ngat ma kwano, wek onego adwogi). Matayo 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Ka gihe ma cim me Rooma kikelo i iye dog ganga me ot lego, jo Kristo ma i Yerusalemu onego okwer ki aa i taon. Jo wangec aryo me cing me bala me Yerusalemu tye ka twero cing bot peko me ngeyo “cing” man lacen ka piny opwod, dok neno me polo dok nyutu maleng ni jo wangec aryo meno nongo tye ka yubo “tiyo gi madit adire” i nino me agiki. Ka loko i kom gigi me Kristo me kwanyo i kom bala me Yerusalemu ka kit ma rwatte ki Ezekiel ki Yohana ka gibedo i neno me ot lego, Sister White ocoyo:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Katima jonabi magi onongo oyelo kit ma pe opong loyo i wang kwanyo Yerusalem, ento tye ki tic ma atir dok ma rwate adada ki nino me agiki.

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.

“Wan dong tye i dogola me kwo pa jami madit ki mapire tek. Porofecy tye kacel ka timore oyotoyot. Ladit tye i doggola. Ceng mo ma pe bor bibedo ka oyabore i wangwa kare me miyo cwiny olwong adwong bot dano ducu ma tye ka kwo. Peko me lok ma obedo i kare ma owoko gibiyubore dok; peko me lok manyen gibicako. Gin ma gibitimo i lobo wa man pe oneno kata i tam pa dano.” Testimonies, volume 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

I ot buk angwen, ci nakelo lok bot Ezekiel me timo cal pa ngero ma tye ka mino dit pa “cim me kany.” Ezekiel otimo cal pa ngero tyen abic i buk pire, ma lutegi gikwero neno. Ezekiel okwanyo lok bot lutegi tyen abic, ci gi okwero winyo. Ngero ma en otimo ki kwena dyere ginyuto gurupu ma romo abic pa nyako ngat matong, ma gikwero rwatte ki medde pa “ngec” ma rwatte ki ngero ki lokke. Lok kwede ki ngero magi bedi ka rwatte cing ki cing ki balo pa Yerusalemu, ma tye ki “tic ma dok rwatte loyo ki nino me agiki.”

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.

In i, latin dano, gam itaki, kadi i ket anyim mii, ka i dul iye taon, ma obedo Yerusalemu: Kadi i ket kwo me lweny me twero iye, ka i yen ot me lweny me twero ka i tur iye, ka i keto pundo me atura me lweny iwiye; kadi i ket lopi me lweny marac iwiye, ka i ket yadi me kwayo ot me twero i doko iye doko iye. Dok bene gam patili me nyinyal, ka i ket en calo bong pa nyinyal i kin i kede taon: ka i twero wang-i iwiye, en bino bedo i bwo twero, kadi i bino twero iye. Man bino bedo nyut bot odi pa 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.

Inin kede i kabedo i kom tung celu me acam, dok iket tim marac pa ot pa Israel i kom en: calo kwan me nino ma ibedo i kome, ibibwolo tim maracgi. Pien An aketo i komi mwaka me tim maracgi, calo kwan me nino, nino mia adek ki abiro tyen abicel; kumeno ibibwolo tim marac pa ot pa Israel. Ka itye ka tyeko ginwongo, bed doki i kom tung tungatye me acam, dok ibibwolo tim marac pa ot pa Judah nino artam: Aketo nino acel pi mwaka acel. Mine ibiketo wang'i me neno tero pa Yerusalemu, dok cwi me bat i komi obed ayaba, dok ibilosi lok pa wacci kuome. Dok nen, Abiketo dyer i komi, dok pe ibiyubri ki aa tung acel nio i tung mukene, nio wa ka ityeko nino me tero mamegi. Ezekiel 4:1–8.

Sign

Cim

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

Lok “cim” tye i buk me Ezekiel tyen aboro wiye acel. I capa mar awe, kube me Jerusalem obedo “cim” bot gang Israel. I capa apar ki aryo, Ezekiel dok obedo “cim” ma nyutu kube ki kwanyo me Jerusalem.

Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

Wod dano, in dong iye i kin gang ma tong gwok, ma tye ki wang me neno, ento pe gin neno; gin tye ki it, me winyo, ento pe gin winyo: pien gin gang ma tong gwok. Pi man, in wod dano, yub ibbe jami me aa, dok aa ceng i wanggi; ka i aa ki kama idok iye, aa nyo i kabedo mukene i wanggi: romo bedo ni gibed gi paro, kadi bed ni gin gang ma tong gwok. Ka dong ibi kwanyo jami mamegi me aa ceng i wanggi, calo jami me aa: dok i bicako aa otyeno i wanggi, calo jo ma aa me bedo i twec. Ngol i got i wanggi, dok ikel jami oko iye. I wanggi ibi dyero jami magi i wi dogi, dok ikelgi oko i kare me wang cen; ibi kuto wang, wek pe inen ngom: pien An aketi me bedo cingany me gang Israel. Ezekiel 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

Ka ot oting ma ajwak neno cara ma otim calo ngero me laporofeta, pe guno ni jo-ni ngeyo gin ma gitego kwede, omio gipenye Ezekiel me lok tic pire.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

Wod dano, ci ot pa Israel, ot ma tungtung, pe gikwanyo ni i komi ka lok ni, “Itye ka timo ngo?” Waci botgi ni, “Mano en aye lok pa Won Nyasaye Maleng: Cwer man kwanyo i kom rwot ma tye i Yerusalemu, kede ot pa Israel ducu ma tye poogi.” Waci ni, “An atye cinganywu me cuko anyim: calo atimo, dok bene gibitimo botgi kumeno: gibikwanyo gi bibito i twec.” Ezekiel 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Kibone me Yerusalemu en nyig coc me lwak pa Lubanga i nino me agiki.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....

“Buli acel pa lanebi me kare macon okwongo pe owaco tutwal pi kare gi ma gi dang, ento pi kare wa, wek laneb ni ma gi oneno obed i tye pi wa. ‘Kare dong jami magi weng otimme i komgi calo adwogi me kwan; dok gicoyo gi pi pwony wa, wa ma agiki pa lobo otyeko oo i komwa.’ 1 Corinthians 10:11. ‘Pe i tye pi gin kikomegi, ento pi wa aye gitye ka tio ki jami magi, ma kombedi gikwanyo ni botu ki gin ma giyubu Injili botu ki Cwiny Maleng ma ki cwalo piny ki i polo; jami magi anera bene mito neno tutwal.’ 1 Peter 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Baibuli ocoko kany onywalo kacel mabeco ne lwetone pi anyim ma ogiki i kare me agiki ma tungcel man. Gin matino ducu madit, kacel ki tim mapol ma lit i historia me Cik Mamoko, bene obedo, ka dong tye, ni tye kacel ka pire tek pire tek i kanisa i nino mag agiki magi.” Selected Messages, book 3, 338, 339.

This Same Day

Nino Kwene Acel Ni

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ezekiel i ngec ma otimo me calo lok, pa “kedo ki balo Yerusalemu,” tye cing meany me lwak pa Katonda i nino ma giko.

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.

Dok i mwaka me abicel, i dwe me apar, i nino me apar me dwe, loka pa Rwot bino bot an, ka waco ni, In latin dano, co nyinge nino man, ee nino mene kikome man: kabaka me Babilon oketo kene me lweny ka i Yerusalemu i nino mene kikome man.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

Kadong iwir acar bot gang ma aworo, ci i kob botgi ni, Mano ma Wod Mukama Katonda owaco; Ket kado, ket-ene, dok olong pii i iye: Guro tutwal ameda iye, pece ame ber weng, twic, kacel ki dog-gwel; war iye ka ot ma gityeko yerogi. Kwany ma ber loyo ki i lum, dok wang ka ot i tere, ci ime ka olok maber, dok wek gicwiny ka ot ma iye i iyeni. Omiyo mano ma Wod Mukama Katonda owaco; Biada me dola marac ma opong ki remo, kado ma nyim iye tye, ci nyim iye pe oloke woko i iye! Kwany iye woko pece ki pece; pe wek pinyowango mo opoto i kom iye. Pien remo meye tye i dyere; oketo go i wic got; pe oyolo go i piny me teto ki pro, me ogwoke ki apol. Manowek iwiny me can odongo me gamo cul; aketo remo meye i wic got, wek pe ogwoke.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Kumeno woko, man aye gin ma Ladit Rubanga waco; Bi boti, aye gang ma opong ki remo! An abedo ka medo rwong me mac ducu. Cungo yot malo, kwey mac, tyek ringo, ci itiko gi atika maber, dok ot alwore. Ka dong iweyo ite nono i wi lyel me mac ne, me nino ne owot, oyang, ci canicani ne oyung iye, me goko ne otyek woko. En oyeko tek ne kene i lok goba; goko ne maduong pe odok woko ki iye: goko ne bino bedo i mac. I canicani mamego twero me tim marac tye: pien An acwalo ki kwek, ento pe i cwalo; ci pe ibi cwalo woko ki canicani ni dok, nio wa ka Acweyo iworo me mirica na oromo i komi. An, Jehovah, acako waco man: bino timore, dok An atimone; pe adwogo, pe abedo ki cwak, dok pe arokke; calo yo ni, ki calo ticci, en gin ma gibino ngoli kwayi, waco Ladit Rubanga.

Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Dok bene lok me Lubanga obino boti, ka waco ni, In latin dano, nen, an akwanyo ki boti gin ma wang ihero tutwal ki cwer acel; to pe ibed ka iywak, kata pe ilil, kata pig wang ni pe ochwer. Juk ki ywak; kik iyer kwena pi joo ma otho; twol opiki me wi iwiye, ci iwar but gwok i tungi, ci kik igwero dogi, ci kik icam mugati me dano. Omiyo aloko bot jo cut i matino; ka otyeno dako na oto; ci acamo i macalo onywako an. Eka jo owaco bota ni, Pe ibinywoyo ni botwa gin magi gin ango, ma i timo kumeno?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.

Angecako ne awaco do i, Lok pa Rwot obino boti ka waco ni, Lok bot gang Israel ni, Manin gin ma Rwot Katonda waco; Nen, abibelo kala kakwena abila kulu me abila, ma en tek pa wu, gin ma wang wu mito matek, kacel ki gin ma cwiny wu ngwok iye; ki lutino wu awobe ki nyako wu ma wu juko nyuma gibibedo ka too ki pala. Atye wu bibedo nininga an atimo kwede: pe ibikumo dog wu, onyo cam mugati pa dano. Turban wu bibedo iwiye wu, ki wuḍi wu bibedo i stop wu: pe ibikwo marac onyo yii; ento ibityek cen pire tek ikare me gin marac wu, ki wu bilwongo kwo marac acel ka acel. Kuman Ezekiel obedo bot wu cal: calo gin weng ma otimo, kumeno aye wu bitimo: ka man obino, eka wu bibedo ngeyo ni an awobe Rwot Katonda. Ezekiel 24:1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Ezekiel obedo anyut ma nyutu dwogo pa kobo me acaki ki tyek me marac pa Yerusalemu, dok i ngeye; twec me memba pa kanisa me Seventh-day Adventist me Laodicea.

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

“Ka Kristo neno piny ki i wot pa got Olivet, En oneno kit man pe obedo i kanisa ducu. Cik me gwoko-gwoko gitye ka bino piny bot dano ducu ma tye ka lubo nyim pa lworo pa jo Yerusalemu, ma pe iwang iye giyot me marac ma dit. Lobo man tye ka nyutuwa calo cik me gwoko. Kiworo kwede lok me gwoko pa Katonda i nino wa man, jo cing tye ka dok timo grica pa Yerusalemu. Ladit neno gin ma dano pe neno, kadi pe mito neno—agiki pa yub ducu pa dano i Battle Creek. En otimo ducu ma Katonda romo timo. En omyero wilobo me terang i nyim wa pa dano, wek grica pa gi pe otii ka oo i dog cing ma pok pok cwin dok mar tye iye. Ento i yo me lacen me yot kiweko cik ma atir kede ma spraw, jo odoko ka keto gin cing gi i kabedo ma terang kede ada, adica kede kica, pe gin twero ngeyo. Yo man odoko bute pa kit pa gi kulu.” Testimonies, volume 8, 68.

Two Witnesses of Alpha and Omega

Jo ma Tito aryo me Alfa ki Omega

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

Ezekiel onongo gin ma pe kwo pa dano me cing pa Lubanga, ci ki twero nyutu ni ka Yerusalem opoto, en dok obedo romo loko, dok en obedo “cim.” Pe cwer cwiny pa Ezekiel pi to pa dakone obedo cim pa alfa i acakki pa kugi, dok yabo doge pa Ezekiel ka Yerusalem opoto obedo cim pa omega. Kugi nio i oto ki balal gi kiketo cing i acakki ki i agiki. I kin tic acel man, cam me aryo pa cim pa alfa ki omega kinyutu calo to pa “gin ma wang pa Ezekiel mito” calo alfa, dok to pa “gin ma wang gi mito” pa lwak obedo cim pa omega pa kare man. Kare pa mwaka acel ki dongo acel tye ki cam aryo me alfa ki omega. To pa dako pa Ezekiel onyutu pwony pa twec ki nywalo piny pa lweny, dok to pa omega pa Yerusalem onyutu nywalo piny pa gang lela.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.

Macalo Ezekiel tye botu calany: calo gin ducu ma en otimo, wun bene ibedotimo; dok ka man obi, wun ibingeyo ni An Atye Rubanga Mukama. Kede i, dan dano, pe obed i ceng man ka Aabok ki botgi tek megi, yom me deyo megi, gin ma wanggi mito, ki gin ma gitye ka timo i cwinygi, nyiggi me coo ki nyiggi me dito? I ceng man, dano ma otwec calo pe obi boti me miyo iwinye man ki itgi? I ceng man dogi ibiyabore bot dano ma otwec calo pe; iibidwoko lok, pe dok ibibedo anyut; dok ibibedo calany botgi; gin bene gibingeyo ni An Atye Mukama. Ezekiel 24:24–27.

Six Deaths

Too Mwono Abicero

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

To Ezikyeri owote cako nyutu tic me coro pa Yerusalemu ki to pa Yerusalemu, ma i adwogi me porofeto en omio ric me Kristo, dok en tye ka nyuto cik pa Cawa me Nino me Dyeng ma cok bino, ma kare ma omako nyime en kare ma ginyuto ki coro. Kare pa coro ki bala me kwero gin jami aryo ma pat, ento ma gubedo ka rwatte cocel. Coro en kare me cawa, dok bala me kwero en adita acel me cawa. Bala me kwero en cik pa Cawa me Nino me Dyeng ma kare pa cwec pa cal pa lee omako nyime. Kare pa cal pa lee tyeko ki acam pa lee. Ka Yecu onyuto cing pa bala me Yerusalemu i Matayo abicel abicel aryo, En bene oloko i nino pa Nwaka.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

Ento calo nino me Noe onongo tye kwede, dok bene abino pa Wod dano bino bedo kumeno. Pien calo i nino ma onongo tye ka pwodi pii mapol pe obino, jo onongo tye ka camo ka mato, ka nyomo ka miyo i nyom, oo wa i ceng ma Noe donyo iye i bwat, dok pe gin ongene pien onyo wa i kare ma pwodi pii mapol obino, kelo gin weng; kumeno bene abino pa Wod dano bino bedo. Matthew 24:37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

I nino me Nua, doggola me temo pa kelo cing wa piny olokke, ci man okwanyo cal me Cik pa Sunday ma cito cok, ma bene okwanyo cal kun doggola olokke i dwe 22 October, 1844. Kinde ma aa ki otogo pa Exeter me camp meeting i nino 12–17 August i mwaka 1844, nyuto kipindi pa profesi ma telo i doggola ma olokke.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

I kare ni Noa, Noa onyutu malaika me adek, ci malaika me adek oo i dogola ma olore i dwe mar Okotoba 22, 1844. I kare ni Noa, ma calo Yesu owaco ni bineno calo “bino pa Wod dano,” malaika adek me Niyabo Apar Angwen okelo wa i dogola ma olore. William Miller onyutu kwena pa malaika me acel, kede owanyutwako ki Enok i kare ni Noa. Jude nyuto ni kwena pa Enok tye kicalo kwena pa Miller.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

Kadi Enok boti, ma obedo pa aryo ki abicel ki Adam, onywola lok me ajwok i kom jo magi, ka waco ni, Nen, Rwot bino kacel ki alip alup me jo maleng dako, me timo ngol ikom dano ducu, ki me nyuto bot jo ducu ma pe rwate i kin gi, pi timgi ducu me pe rwate ma gitimo i kite me pe rwate, ki pi lokgi ducu matek ma jo grwok ma pe rwate gikwanyo ma ginongo tyen lok ikome. Jude 1:14, 15.

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Kwena pa malaika me acel pa Miller olwongo “ngoloc” calo atye ka kinyutu iye i kwena pa Enok. Cak pa Enok kitito ni obedo “me abiro ki Adam.” Kwena pa Miller ocako ci otum agiki ki tye cawa me “abiro” ma opong i wi piny me kabaka me north, ci mwaka abic me adek ki angwen onyo me adek pa malaika otye i 22 October, 1844 ka “abiro” ma opong i wi piny me kabaka me south otyeko. Enok ki Miller, ma bedo lutuma me saa pa ngoloc, duc gicako ki nyutu me namba abiro. Kinde ma ocako ki Enok, me abiro otyeko ki nino abiro ma lee dogi odonyo i baati nyaka dog gangi otingi ki teko ma pe me dano. Yecu kare ducu onyutu agiki ki cak.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Enok onywalo Metusela, ma en dok onywalo Lamek. Lamek ki Metusela nyutu kwena pa malaika me aryo, kadi dok kwena pa koko me dyeworwot. Koko me dyeworwot odoko anyim nyaka i dog otwoke, ci meno en ma kinyutu kwede Metusela ma oto i mwaka pa lakuk. Lamek onyutu kwena pa malaika me aryo, ci Lamek oto mwaka abic mukato ka lakuk pe tye ka pe obino. Myaka abic aa ki i to pa Lamek nyaka i to pa Metusela, ka dog otwoke, obedo cal ma onyutu to pa nyako me Ezekiel ma ogero cing me cako kare ma otero nyaka i to pa nyako me Kristo ma Metusela onyutu.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Enok onyuto malaika me acel ma obino i mwaka 1798, Lamek onyuto malaika me aryo ma obino ki tarik 19 April, 1844, dok Metusela onyuto koko me dyeworwen ma ki i Exeter nio wa i dog matye ka otwong ki tarik 22 October, 1844, ma ki onyuto ki Noah. Myaka abic ma aa ki tho pa Lamek nio wa i tho pa Metusela onyuto mwaka acel ki dwe abicel ma aa ki 587 BC nio wa i 586 BC. Myaka abic meno ma aa ki Lamek nio wa i Metusela onyuto imyaka abic ma aa ki 1448 nio wa i 1453.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

I nino dwe October 31, 1448, John Palaiologos oto, ka owadgi, Constantine me apar ki acel, (Constantine me agiki), onongo oywako twero me rwatte i kom kom me kwalo ker me Roma me icok anyim bot twero me Turki me Icilamu. Kube cinge i nino dwe July 27, 1299, opwonyo mwaka me aryo me mia acel ki mwaka abicel me Niyabo 9 ma kikelo i tyen lok me apar. Mwaka abicel lacen ka John Palaiologos oto, owadgi Constantine me apar ki acel oto i kom ot me bor pa Constantinople ka Mehmed II oloyo ker me Byzantine me Roma me icok anyim. Mehmed en nyinge me Turki ma oa ki Mohammed, ci to pa Mohammed me mukwongo i mwaka 632, ma ocako porofeto me mukwongo me mwaka mia acel ki mwaka abicel me Niyabo 9, (ma tye i tyen lok me abicel), ka opwod ki to pa Constantine me agiki i cing “Mohammed me aryo” nyuma pa mwaka mia aboro ki abicel ki acel. Mwaka abicel mbele ka oto, Mohammed onongo oporo to me Roma, ka gitye opwonyo kwede ki Turki ma nyinge Mohammed me aryo.

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

Konstantino ma agiki, ma apar wiye acel ki acel, oto i lweny me Constantinople; ci man nyuto mwaki abic ki ii to me owadgi John wang to me oto. Mwaki abic mago guno ocako kwo me nyut i mwaki abic ki ii to me Lamech, latin, wang too me Methuselah, won, i ngec mwaki abic, ka doggola olor ikom yeya. Dong to me nyako Ezekiel ocako kwo me nyut i to me Lamech, ci gin aryo kacel mio cing me kadong i to me John Palaiologos i mwaka 1448. To me Methuselah ma obino i ngeye rwate ki to me nyako Kristo ki balwa me Yerusalemu i 586 BC, ci gin aryo kacel rwate ki to me Konstantino ma apar wiye acel ki acel.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Aduku adek ci aryo me kare me obita ma cakke kede giko ki to, nyuto kare me cweyo cal me latania ma giko ki anywali me latania, dok tye ka rwate ki poro me koko me dyewor me dyewor i gin acoya me Millerite, kede cweyo cal me latania ma giko ki anywali me latania i gin acoya wa me kombedi. Ka anywali me latania oo tyen lok i cik me Canda ma tye ka bino mapiy, “lok” me obita bino i rwom me rwate kede Ezekiel bedo kacung me “lok” ki mit mere kekene, ka Jerusalem obale.

Speaking

Moko

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

I kare me cik me Nino Pa Mungu, ma kelo calo kiteco ki kwanyo Yerusalem, lok me profesi ma kwanyo me United States omako nyut ni lakwena me goba loko calo ryel.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Ka aneno lee twol mukene ka aa ka i but piny; kendo en obedo ki rogi aryo calo romo, to oloko lok calo nyalo. Niyabo 13:11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

I kare cik me Ceng pa Dyewor, Balami poko dong osel me adek, ci osel no dok loko.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

Kacel Wekelo oyabo dog otino, ci en owaco bot Balaam ni, “An atimo ngo boti ma imiya kweda tyen adek man?” Balaam owaco bot dog otino ni, “Pien ireda; dabolo awobi oo gang aceta, kon kombedi akwayo neni.” Dog otino dok owaco bot Balaam ni, “Pe an dogi otino ma ityeko ka nywal an ma ni wa i kom abicel i wangceni oo nio kawuono? Ento onongo aciko tic man boti?” En owaco ni, “Pe.” Kwan 22:28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Lanebi ma okello lok i cawa me cik pa Sunday, dok Islam bene lok i cawa me cik pa Sunday. Gitye aryo weng i porofeto ni lanebi ma okello lok. I cawa me cik pa Sunday, “wangi” pa Habakkuk ma otuuko kare, lok.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Nipee neno tye piny obedo pi kare ma kiketo woko; ento i agiki no bino lok, kadi pe bino wuoro: kadi bed ni orem, ikur pire; pien bino bino ada, pe bino rem. Habakkuk 2:3.

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakkuk en lakwena ma adaŋo ma loko i piny ki lakwena ma pe tye adaŋ. “Kine” pa Habakkuk loko ki i dog Ejekiel ma con opong wic, ci doge oyabore. Cik pa bedo dog Anana onywako ne Yeremia.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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 15:18, 19.

“Ngo ma atwalna pe twero tum, ci akuma na pe twero yubo, ma okwongo bedo me cango? Ibi bedo kare ducu bot para calo ngat ma lalo, kadi calo pi ma pe tye?” Pi man, Mukama owaco man: “Ka idok, an adwoko ni dok, ci ibedo i wang para; ka iyer me tic kwede gin ma ber ki i kin gin ma rac, in ibedo calo dog para. Gin gidok boti; ento pe idok botgi.” Jeremiah 15:18, 19.

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

I kare pa cik me Nino pa Ceng, dwe adek ki dwe abic pa ni Zacharia ma pe otito lok ocak kwede ka okwanyo lok ci omoko ni nying wode myero obed Yohana. Zacharia otyeko kit ma nyutu dul me poko macalo joma pe oyebo lok pa malaika me adek, dok Yohana otyeko kit pa tic pa Eliya, ekalesia ma obedo me donyo kwede Dwogo me aryo pa Kristo.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

Zekaria no owaco bot malaika ni, “Abedo angeyo man ada nining? Pien an dong latin mapol, ci dako na bene dong otino i myaka.” Malaika odwoko owaco bot en ni, “An Gabrieli, ma acung i nyim Katonda; kadi dong acwalo mi abino owaci bot in, ci anyut in lok me cwercwiny magi. Ka nen, ibedo lobo, pe ibiro romo lok, wa i kare ma jami magi bicobo, pien pe iye lok na, ma bicung maber i karegi.”

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

Kwo lwakeno, jo obedo ka kuro Zakaria, ci gi wilo ni en omedo kare malac i ot me Abiro. Ka en oyabo i doggola, pe onongo twero loko kwede gi; ci gi ngeyo ni en oneno gin maneno i ot me Abiro: pien en omiyo gi cing, ci odong ki pe twero loko. Luka 1:18–22.

Zacharias was of the eighth course of priests.

Zekaria obedo i kibiina me abajabana ma dyer adek.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

I kare i nino me Herode, rwot me Yudea, tye ka laica mo acel ma nyinge Zakaria, me nyom me Abia; dok dako ne oa i dye jo me Arona, dok nyinge Elizabeta. Gin aryo weng bene ne gin jo atir i wang Katonda, ka gilubo cik weng ki cik me rwot weng ma pe ki bal. Dok ne pe gi nino, pien Elizabeta ne obal, dok gin aryo weng bene ne gucako matino i mwaka ahinya. Otime ni, ka en tye ka timo tic me laica i wang Katonda calo kit me nyom mere, calo kit ma tic me laica tye kwede, kwene ma opongone pe ne obedo me wang yamo i Gang me Rwot ka odonyo iye. Dok lwak mapol weng me jo ne tye ka lega i aco i kare me wang yamo. Luka 1:5–10.

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Jonabi weng tyeko gitye ka kinyuto nino me agiki, ci Zekariya donyo i hekalu, calo Ezekieli bene otimo. En obedo i kibina me abila me ajwaki, ma omako cing me kwan me roho adek-gwen ma i bwato pa Noa ma odoko ki i wi lobo macon ma odok i lobo manyen. En kod dakone aryo gubedo ma pe ki cwo me twero me coko kwede, ento Zekariya onongo bicako ka pe oyie lok pa Gaburieli. Wot me ba Millerite ocako calo jo Philadelphia (ma pe ki bal), ento olokke odoko jo Laodikea i mwaka 1856. I nino me agiki, kwena pa malaika en kwena pa malaika me adek, ci kwena pa Gaburieli bot Zekariya onyuto kwena pa malaika me adek, kadi bene kwena pa Eliya, calo gin ma onyuto ki i Jwan Okwabatiza.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

An malaika pa Lubanga onenere i en, atye ka coo i but tung altar me ubani. Ka Zakaria otyeko neno en, cing omwoyo, lworo bene owoto iye. Ento malaika owaco bot en ni, Pe ilwor, Zakaria: pien lego mamegi ocako winyo; ci mukweni Elisabeci bino nywaloni latin cwo, ci ibino loko nyinge ni Yohana. Ci ibino bedo ki mor ki yomcwinyo; jo mapol bene bino yom atir i kare me nywalone. Pien en bino bedo dit i wang Pana; pe bino mato kwan onyo yat me kwo malit; ci bino opong ki Cwiny Maleng, kadi acakki ki i iyem me minne. Ci jo mapol ki i jo Israel bino lokogi dok bot Pana Lubangagi. En bene bino cako i wang en ki cwiny ki teko pa Elia, me loko cwiny jo acwara dok bot lutino, ki jo ma pe winyo dok i ngene pa jo ma atir; me tero jo ma kiyubire kare bot Pana. Ci Zakaria owaco bot malaika ni, Abed angeyo man i yo mene? pien an dano ma otiro, ci mukwena bene otiro tutwal i mwaka. Ci malaika odwoko owaco bot en ni, An Gabriel, ma acoo i nyim Lubanga; ci ki oruma an me lokboti, ki me nyutoni lok man me yom ber. Luka 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Zakaria ocwiny ni lok me Elija ma bino pud pe biromo cobo.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Nen, Abino acwalo niwu Eliya lanebi ka ki tye i wang cobo me nino pa Rwot maduong dok me grok: En bino loko cwiny won otino ni oo bot lutino gi, dok cwiny lutino ni oo bot won otino gi; wek pe Abina cako kwo piny ki akina. Malaki 4:5, 6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Lakwena White, i kine ma kwanyo nying ka ma ayero me Ezekiel i cura adek ki abicel, nyutu pi adwogi ma loyo pa lote me kanisa me Seventh-day Adventist me Laodicea onongo gitye ka kiketo anyut calo pe giye pa Zacharias.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Ogwok ma pe giwinyo can i piny cwinygi pien dog cen ma obino i komgi, kadi pe gimiyo cwinygi can ka gikwano pien tipa abic pa jo mukene, gibinweko ka pe gityeko kwanyo lak ma pa Lubanga. Rwot ciko jo konyone: co ma gin ki gintyo me nec i lwetgi: ‘Wubed ka lul i nyuma ne, i gang, ka wunego: oko pe otyeko ngeyo kica, pe bene wukwo kica: wuneg gire dong jo ma dong tye kwaro ki jo matino, nyako mapol, lutino matino, ki mon; ento pe wubin cok ki dano mo keken ma tye ki nyut i kom ne; ka wukwanyo cakke i kacok pa Abana. Ci gicako ki lupwonye madit ma bene gitye i wang ot.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

“Kany waneno ni kanisa—abataber pa Ladit—obedo me acel me cako twolo cing me kwot pa Mungu. Dano macon, joma Mungu omiyo gi lyel madit, kadi bene joma onongo gityeko kaka lugwok me gin me cwiny pa lwak, gubalo amana ma gicwalo ne gini. Gukwanyo kabedo ni pe mito ni wa oryem kwede gin amiraculo onyo nyut pa teko pa Mungu ma twere loyo calo i nino mukato. Kare gubedo loko. Lok mano kelo teko i kwek gi me pe geno, ci gikwano ni: Ladit pe bitimo ber, kadi bene pe bitimo rac. En git maracino tutwal me dono lwak pire i tyer. Kuc ki gwoko ber aye koko pa dano joma pe gibidwoko dok me tingo dwon gi calo opii me nyuto lwak pa Mungu bal gi, ki gang pa Yakobo richo gi. Gwok mukwongo magi ma pe gityeko koko aye joma twolo dyer pa cwinyo ma atir pa Mungu ma cwiny obal iromo i kom gi. Dako, nyako, ki lutino matidi, ducu gityek i kare acel.” Testimonies, volyum 5, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Zakaria pe oywong icing me malaika me adek, ma eni aye kwena pa Eliya ma dok tye kwo me Yohana Lakwa Ber, kacel bene ki kwo me William Miller.

Five Months

Dwe Abic

Elisabeth hid her pregnancy for five months.

Elisabeth oponyo iyach me dwe abic.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

Ka i nyuma me nino ca, akwayo Elizabet obedo kac bruo, ci opongo kene dwe abicel, ka owaco ni, Macalo ni aye obedo kac me rwom pa Ladit ki an i nino ma en otoro an, me kwanyo kwonyna woko i kin dano. Ci i dwe me abicel, malaika Gabriyel ki ocwalo ki bot Lubanga i gang me Galili ma nyinge Nacaret. Luka 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Zakaria obedo i kacel me abwoc me arwot adek, ma rwatte ki nywalo me rwom me piny pa wode Yohana i nino me abwoc, ka ma Zakaria dok bi waco. En kacel ki wode Yohana ginyuto dano abwoc ma gubedo i wang bwato pa Noa, ma gipino gi kwo kene i lwor to ma pii me aloka odyeko kelo pi dwe abicel, onyo nino mia acel ki piero abicel. Nino mia acel ki piero abicel me ic iyec kacel ki pii me aloka rwatte ki kare aryo me dwe abicel i Niyabo aryo.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

Zakaria kacel ki wode Jan bene ginyuto kare ma kanisa me abiro me Laodicea dokocoo i kanisa me aboro me Filadelfia. Ki i tic pa Zakaria i kare me yika me aboro nyaka i ngol pa wode Jan me nino me aboro, man nyuto kare me laneno pa lanebi ma namba aboro iye cako ki tum. I iye kare meno me lanebi tye iye kare me dwe abic ma nyuto kare me pinyore.

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

“Woto” ma profesi nyuto cik pa Cawa me Nino Pa Lubanga ma tye cok bino, ci Zakaraya woto i kare pa cik pa Cawa me Nino Pa Lubanga, ka wode kiciko ce, calo kikonyo i tic pa ngwol. Iyo i kare meno, ma pud pe obedo cik pa Cawa me Nino Pa Lubanga ka Zakaraya woto, i agiki pa dwe abicel, i dwe me abicel Marya limo Elisabeci, ci Cwalo Maleng otoyo Elisabeci, ma calo dako onyuto toyo pa Kanisa pa Lubanga dwe angwen mapwod i nyim cik pa Cawa me Nino Pa Lubanga ma tye cok bino.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

I kare Maria ocako i nino kwede, dok odhi oyot i piny gode, i taon acel pa Juda; dok odonyo i ot pa Zakaria, omiyo Elizabet poz. Ka Elizabet oyiko poz pa Maria, latin ma i iye oyeto i ic; dok Elizabet opong ki Cwiny Maleng: dok oloko ki dwol madu, olam ni, Itye ma opii ikin mon ducu, dok yat pa icci opii. Dok man aa ki kwana nining, ni Min Awona odonyne kwana? Pien ne, ka dwol pa poz mamego odonyo i itina, latin ma i icna oyeto pi yomcwiny. Dok opii en ma oyiki; pien jami ma kiwaco ni en aa bot Rwot gibitummu. Luka 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

Ikiny agiki pyer abicel, Elisabeth owaco bot Maria “ki dwogo madu,” ka pwoyo yero me Maria i lok pa Gabriel, ma i nino me agiki en kwena pa malaika me adek. Laco pa Elisabeth, Zacharias, pe oyero; ento Maria oyero. Maria owinnye lok pa Gabriel inyim dwe abicel lacen ka Zacharias dong owinnye, ci yero ne i malaika me adek kiketo cing calo gima obino lacen ka lok ma otyeko kan me dwe abicel oyabbe. Lok ma otyeko kan me dwe abicel i nino me agiki en dwe abicel me acel me Niyabo 9:5. Maria tyeko kareko kanisa me nino me agiki ma oyamo kwena pa malaika me adek, ma tye iye yubo me ayaba me dwe abicel ma pire tek, ma bino anyim tutwal me lok pa cik me Cungu ma cok bino, ma romo ka dwe angwen dong olubo.

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

I kare me aketa pa limo me Yeng Maria, tic pa malaika me acel ki me aryo, ma Zakaria ki Elisabet tye ka nywako, twero ka rwatte ki tic pa malaika me adek ma Maria ki Yocef tye ka nywako. Zakaria nywako dyadya ma aa ki kanisa ma pe oyeco kwede kwena pa malaika me adek, dok Yocef, lacwa me yat, nywako tic mo ma tye ka nywakere ki dong tic me cing ma pe rwatte ki kony pa dul. Adibenti obedo agiki kit ma ocako kwede, dok ocako macalo tic me lok, pe macalo kit me kanisa ma otyeko yubo i diko. Tic pa jo alufu acel ki mia angwen abicel, ma Yocef, Maria, ki Christo tye ka nywako, gin lutino-ot ka atir pa tic me Millerite ma Zakaria, Elisabet, ki Yohana tye ka nywako, dok pe yeco me mwaka 1863 onywakere ki Zakaria. Mwaka 1863 onywako pe yeco kwena pa malaika me acel ki me aryo, dok tic pa malaika me adek onywako wiye me Maria.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

“Malayika ocwalo me konyo malaika madu ma aa ki polo, dok atye ka winyo dwogi ma oneno calo tye ka dwogo i kabedo weng, ‘Wu aa ki iye, jo M, me pe obed jo mugonyo i grengone, kede me pe uyud ku twero pa twoone. Pien grengone otyeko oo i polo, dok Katonda opwoyo richone.’ Kwena man oneno calo medde i kwena me adek, ka rwate kwede calo koko me dyeworoo owrate ki kwena pa malaika me aryo i mwaka 1844. Du pa Katonda oyweyo i kom jolelu ma ogum, ma tye ka kuro, dok gi miyo ciko me agiki ma marwic i lwor, ka gitye ka tito pwok pa Babiloni kede ka giluongo jo pa Katonda me aa ki iye wek gityek ki iye kwer ma marac matek ma otimo iye.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

Kwanyo kacel pa otitoo aryo kinyuto i kare ma Maria owoto me limo Elisabeth, dok peko meno oo i kare ma dwe abic ma oneko pe kityeko ni kinyuto. Kace meno aye kama profesi aryo kikwanyo kacel, ka gikwo tito kacel. Achiel ki Elisabeth otito, dok machielo ki Maria otito. Kwanyo kacel pa otito aryo nyuto kare ma koko pa dyewor ocako kwanyo kacel ki otito pa malaika me aryo, dok meno otimme i historia pa Millerite i kuc wek pa Exeter.

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

I nyuma me Elizabeti dok pe Maria omiyo lokgi me pwony, “Maria odong ki en dwe adek kakare, ci odwogo i gangne kene.” Luka 1:56. Kinde me nino abicel acel ki abicel aryo ki abicel abicel me adek ki abicel acel ki abicel abicel me angwen ki abicel angwen, aa Exeter oo too i 22 Okotoba, 1844, ki nyutu i dwe angwen meno, ma ogik i cike me Dyeng me tye ka bino ceng cen, ka Zakaria owaco. Dwe angwen gi nyutu kinde me pwony pa kwan me koko me dyewor wang cen, ma bino i nyuma pa kwan me dwe abicel me piny ma gipoto.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Kwena abic ki i historia me jo Millerite bene obedo malaika me acel ki me aryo, dok ote malaika me acel oyotnywokki ki temo me tim piru me kare ma ocako ki kare me dwe abic, ma onongo kinyuto tyen-tyen ma pe oyeng-oyeng nyaka i nino apar ka pud pe otimo cing i Agusto 11, 1840, calo Josiah Litch oyubo. Tyeko me cing me ote malaika me aryo obedo yubo me gwoko boko me lok me 1843 ma pe oleng, ma otimme i twero me kwo me Exeter camp meeting, calo Samuel Snow oyubo.

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

Wac me loko me cing marwate me gero me dyewor pa dyewor me ot yat kiwakore calo kare macek manok mapwod i lworo me doggola, ma i lok me Nua oyabore piny i kare me dwe abic, ma ogikore ka yoko me boti omede i wi got Ararat. Kare me gero me dyewor pa dyewor me ot yat bino i nyuma me yabe me dwe abic ma otyeko piny ma kiweyo, ma obino nino apar angec mapwod ka pioro 11 Agusto, 1840, kadi bene obino i nyuma ka Rubanga okelo cingne woko ki i kom kit ma en ocwolo i wi cart pa 1843. Nino apar me Agusto 1 wa i 11, gilubere ki nino abiro apar ki abicel me Exeter wa i Oktoba 22, 1844, ci caden mapat ki aryo nyuto ni yabe me dwe abic ma otyeko piny ma kiweyo, ka gilubo kwanyo i kom gero ma pe atir ma owoto ki cwercwiny me acel, obedo i kare ma Maria oromo Elisabeti dok omiyo amara ne i dwe me abicel.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

I kare cikke me Cawa me Sabato, Amerika Lok acako loko kede dwan pa nye calo adui, osel me Islamo oloko, ci nyuto pa Habakkuk oloko kun i dye wang pa Jeremiah, Zacharia, ki Ezekiel. I kare cikke me Cawa me Sabato Ezekiel obedo nyut, ci tye ka cako kwan me bendera ma oyikko malo i kare cikke me Cawa me Sabato. Aryo i kin nyut adek wiye me lok “nyut” i buk pa Ezekiel nyutu “sabato” calo nyut pa pwony me pwodho ma tye ka cako kubo rwom pa Lubanga ki rwom pa dano.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Ento atimo pi nyingena keken, wek pe obwone i wang luanga ma gii bedo po iye, i wang gi ma anyuto kweda botgi ka awotogi aa ki i piny Aijipito. Omiyo awotogi aa ki i piny Aijipito, ci akelogi i tim ber. Kadi bota amiyogi cikena, ci anyutogi tyekena, ma ka dano timo gi, obedo wanggi ni obi kwo kuom gi.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

“Dok bene awamgi Sabato na me, wek obed cing me cinggi, wek gityek ni an aye Yehova ma pwonyogi me bedo maleng. Ento ot pa Israel oworo an i timbongo: pe gitye i cikica, kendo gigayo twero me ngol pa atir, ma ka dano otimo gi, obedo kwo i iye; kendo Sabato na gubedo kwer matek. Eka awaco ni abicwalo cira i komgi i timbongo, wek atye kwedi. Ento atimo pi nying na, wek pe obed me kwer i wang rok mapol, ma i wanggi ekelo gi ki i piny. Dok bene acako cinga i komgi i timbongo, ni pe abikelo gi i piny ma ne amiyogi, ma opong ki ciil ki tuku, ma en deyo pa lobo ducu; pien gigayo twero me ngol pa atir, kendo pe gitye i cikica, ento gubedo kwero Sabato na; pien cwinygi odhi nyuma cal boogi. Ento wangna owotogi, pe atiek gi me balo gi, kendo pe atye kwedi ducu i timbongo. Ento awaco bot lutino gi i timbongo ni, ‘Pe wubed i cik pa won owatwu; pe wulub ngol pa atirgi, kendo pe wupwod cewu gi cal boogi: an aye Yehova Rubangawu; wubed i cikica, kendo wukwong ngol pa atir na, kendo wutim gi; Kendo wumiya Sabato na lwor maleng; kendo gibibedo cing me cingwu, wek wutyek ni an aye Yehova Rubangawu.’” Ezekiel 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Ezekiel tye cing alama me cik me alufu mia acel ki rom adek ki angwen, dok alama me Lubanga ma gubedo kucel ki dano obedo “sabato” pa Mukama. Ezekiel obedo alama i acakki me kugumba, dok en aye alama i kare me balo Yerusalemu, ka guywako iye calo cing alama. I acakki me kugumba, gin ma gikwero neno ki winyo, ma ginywalo kwede “sabato” pi En, bene gubedo alama.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Dok joo mo me doggola pa Israel bino anar, dok gubedo anyim. Ka lok pa Lubanga obino anar, ka waco ni, Wod dano, jo magi gupiko baalgi i iye cwinygi, dok gukelo gin ma gubedo gubedo twero me tur me tim maracgi anyim wanggi: aya, myero angey ka gibedo penyo an atata? Pi meno, lok botgi, dok iwaci botgi ni, Man en gin ma Ladit Lubanga owaco; Dano ducu ma i ot pa Israel ma opiko baalgi i iye cwinye, dok okelo gin ma obedo twero me tur me tim maracce anyim wange, dok obino bot lakwena; an, Lubanga, abiro dwoko ne dano ma obino calo rwom pa baalgi mapol; me kwayo ot pa Israel i iye cwinygi kengi, pien gibedo ducu lacel ke an pi baalgi.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

Dong i itye bot ot pa Israel ni, Won wa rwate ni, tyen lok me Rubanga Mukama: Wek wubi, kadi wek wupoto cing wuni ki i ba bo lobo ma wuponye; dok wukelo wang wuni ki i jami weng ma marac ma wutimo. Pien dano acel acel ma i ot pa Israel, onyo ma cudito ma odak i Israel calo goń ma bino ki i piny mukene, ka opwod i cingna, dok ocako ba bo lobo ne i iye cwiny, kadi keto gengo me tim marac ne i wangne, ka dong obino bot lanebi me penyo ki bene i komna; an Mukama abiwaco lagam ne ki an awene: Dok abiketo wangna me kwero i kom dano meno, abimiyo en bedo cilo kadi lok me neno, dok abicwalo en ki i kin jo piny na; ka dong wubineno ni an aye Mukama. Ka lanebi otyeko bedo ma gilwongo, ka owaco lok mo, an Mukama aye alwongo lanebi meno; dok abinywalo cingna i komne, abibalo en ki i kin jo piny na Israel. Gin gibibearo pwony me tim maracgi: pwony pa lanebi bibedo rom ki pwony pa dano ma odwogo bote me penyo; wek ot pa Israel pe odok cen ma cato ki i cingna, kadi pe gibedgii mecen dok ki i tim pogi weng; ento wek gibed jo piny na, dok an abed Rubangagi, waco tyen lok me Mukama Rubanga. Ezekiel 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

I Nashville, jo ma tye iye i kanisa me Seventh-day Adventist me Laodicea ma pe gitye ka yero, calo Zacharias; ma “giketo wang iye ni pe mito rwate anyim pi anyut me tim me cwercwiny onyo pwony me teko me Katonda ma oyito ka ginene calo i nino me anyim,” calo ma kikonyero ki mwaka 1840 oo 1844, gibedo ka gibino kato ki jo ma pe tye i Adventism i kom penyo me pingo pe gityeko miyo ciko me kaany. Gibedo “cim” me kwan me miri kwo ki ber ma pe atir, ma oketo alokaloka ikin jo marwate ki jo mapol obale, calo ma kikonyero ki ot abiro me alweny ma pe rwate i kwek me Exeter camp meeting. Giketo “cim” me baal me piny ki me kwero, ento Ezekiel otwero kwan me kaany me adwong atir. I agiki me dyer, ka Yerusalem okwanyo woko, ma kikonyero Sunday law, cim me kwero obedo cim me lela, kadi cim me winyo obedo lak me Katonda.

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

Kare pa gwoko ceng dong olokke tyen bot Adwentisim i kare me cik pa Cawa me Nino pa Yweko, dok tye kacce me jo lagwok ki jo maraco ma kicoyo anyim iye. Kacung me kare pa gwoko ceng i kare me cik pa Cawa me Nino pa Yweko ma cok bino tyeko nyutu kacung me kare pa gwoko ceng ka Mikael cako tye malo, dok kunnu kacce me too pa lwak mapol onyutere ki Gog ki Magog.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

Kadi jo ma wot ka kato i lobo, ka ngat mo angeyo cogo pa dano, en bineno keto adwogi ka i cing’en, wangec ka jo ma lyeko too odoko ka lyeko i banya me Hamongog. Kadi nying pa taun no bene bibedo Hamonah. I yoo man, gibicwero lobo. Ezekiel 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

Alama me lagam kanyutu i kabedo me Ezekiel cabit adek abiro ki abicel, ka piny me ko ikome gucon cing iye kwo, ka dolo aryo gucukore can. Ko ikome gucon cing iye kwo ki lok me Islam, ma kikonyore ka yamo angwen, ci meno tye ka nyutu Nino dwe me 11 Agusto, 1840. Dolo aryo gucukore ka obedo acel, ci meno tye ka nyutu rwatte me lok pa malaika me aryo ki lok me kok me dyeworwic. Ko ikome gucon pe tye kwo gucako bedo teko me malaika me acel, ka dolo aryo gucako bedo teko me malaika me aryo. I nyuma meno, lwak pa Lubanga bedo lwak me lagam ma en ocwalo iye i nino me agiki, ma John anyutu gi ka obedo mia acel ki angwen abicel ki angwen alufu.

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

Dok amito atimo ki gin cikke me kuc; bibedo cikke me nape ki gin: abinyo gin i kabedo gi, abimedo gin, dok abitweyo kabedo maleng na i dyec gi pi naka. Buruma na bene bibedo ki gin: ee, abibedo Lubanga gi, dok gin bibedo lwak na. Dok lwak mogo ma pe gitye ki ngec pa Lubanga bibinene ni an AYA, Yehova, aye alwongo Israel maleng, ka kabedo maleng na tye i dyec gi pi naka. Ezekiel 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

Kubbana pa acel me Bulo-Lubanga ki dano kinyuto i yo mapol i Loka pa Lubanga, dok lapeny acel aye ka “ot me tek pa cwiny” ma tye i iye me kit dano ma malo kicako kwede i ot me tek pa kabedo maleng pa Lubanga. Ka kabedo pa kom ker me polo ma nyuto ot me tek pa Lubanga kicubo ki ot me tek pa kit dano ma malo, jo pa Lubanga “kikilwongo maleng” dok En bedo “i kin iye tutwal.”

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Inge i akwana adek ki abiro me cingwen, Ezekiel tye kelo wang akwana adek ki abiro me abicel ki akwana adek ki abiro me abicel acel, ka iye oloko lok ikom Gog ki Magog calo cim me dul marac pa dano me lobo ma pe tye ka iye lutino me cwin kacel ma Katonda oyero. Iye akwana piero abicel, jo me cwin kacel ma tye i akwana adek ki abiro me cingwen kicako ki kicalo calo ot me abila ma oo i lobo ducu. Akwana adek ki abiro me abicel oo wa i akwana piero abicel tye konyo pwony me aa malo pa jo me cwin kacel pa Katonda i nino me agiki, calo namba 38 ki 40 mito nyuto.

We will continue these things in the next article.

Wa bino wabed dong i nyig coc ma bino.