Article

# Elijah - Number Three

Elija - Namba Adek

Let it be Known

Ket ngec

Author

Jeff Pippenger

Published

September 29, 2023

Formats

PDF
Word

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

> Kac otime ni i cawa me rwom me oturo, Elija janabi obino macek, owaco ni, “Rwot Lubanga pa Abirahamu, Isaka ki Isra’el, tim obed ngec i tin eni ni in aye Lubanga i Isra’el, ki ni an aye latic pa in, ki ni atimo gin weng man ki cik pa in.” 1 Kings 18:36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Wa tye ka nyutu kit pa Elija macalo alama. Achiel i kit magi en ni: tic ki kwena pa Elija, Jowani Batisita ki William Miller obedo jami ma kicwalo kwede me temo. Rwot ocwalo kwede kwena gi me temo rek pa karegi keken. Yesu owaco ni, ka pe obino, to Yahudi ma gitye ka lweny lok gubedo pe gitye ki bal.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Ka an pe abinoni ki pe awaconi botgi, gin ne pe gitye ki richo; ento kombedi pe gitye ki ratiro pi richo gi. Yohana 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezekiel onyutu cik acel keken pi Jo‑Yahudi ma gicako waci‑waci i lok pa con ne.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> Pien gin otino ma pe gi kobo, ki cwinygi matek. An acwalo in i botgi; in ibiro waco botgi ni, Eyo, Rwot Lubanga owaco ni. Gin, ka gibiwiny, onyo ka gibimeyo, (pien gin gang ma golo cikke,) ento gibi ngeyo ni lanabi obedo i tunggi. Ezekieli 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Kit me nyutu pa Elija tye kede tic pa en me obed macalo gin tic me matam.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> Jogi ma tye ka tic me yubo kwena pa malaika ma adek tye ka yenyo i Bayibul ki yo acel ma Ladit Miller oyaro. I buk matidi ma kimiyo nying ni 'Views of the Prophecies and Prophetic Chronology', Ladit Miller omiyo cik magi ma oyoto ento ma tye ki ngec ki ma mit, pi kwano Bayibul ki pi poko lok me Bayibul:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> 1. Lok acel acel myero rwate maber ki kit ma ki yaro i Bibul. 2. Gin weng ma ki coc i Bibul tye mite, kede romo ngeyo ka itimo matek kacel ki kwan matek. 3. Pe tye gin mo keken ma ki nyutu i Bibul ma romo niki, onyo ma bi niki, bot jo ma penyo ki yie, pe gi roro i yiegi. 4. Pi ngene kwe, cok gin weng ma ki coc i Bibul i kom kit ma imito ngeyo; ci weko lok acel acel obed ki kulo marwate. Ka itwero yubu tam mamegi labongo pe tye lakite, pe itye i bal. 5. Gin ma ki coc i Bibul myero obed lami pa en keken, pien en aye cik pa en keken. Ka an ageno lami me tito ne bot an, ci obedo cwalo tam i tyen loke, onyo mito weko obed kamano pi kwer pa dul pa en, onyo me gibalo ni obedo laling ngec; ci dong tam pa en, mito pa en, kwer pa en, onyo ngec pa en aye cik pa an, to pe Bibul.

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> Ma kicoyo i wi obedo but me cikke magi; i kwano wa me Bibul, en maber ni wa weng walubo yore me kit ma kicweyo piny.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> Yie ma atir obedo ma ocung i Baibul; ento Satan tye katico ki kit me mego mapol me goco lok ma kicoyo i Baibul ka kelo bal; omiyo myero itam maber ka ngat mito ngeyo gin ma gi pwonyo atir. En acel i bwola madit me kare man: bedo ka moko matek i paro cwiny, kede cwalore ni gi atir, ento gicoyo Lok pa Lubanga ma mapore pore, pien lok meno pe rwate ki paro cwiny. Gi mapol pe tye ki raka me yiegi, ento paro cwiny keken. Dini gi pature i lwoko cwiny; ka lwoko cwiny oweko, yiegi obutho. Paro cwiny twero bedo poth, ento Lok pa Lubanga obedo ngano. “Ngo,” owaco anabii, “ma poth rwate ki ngano?”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> Pe ngat mo keken bi yikone pi pe oywako liech ki ngec ma pe onongo obedo kwede, ki ma pe onongo romo nywako. Ento jo mapol gikwero lubo adwogi ma kimiyo botgi ki lami pa Kristo, pien gi mito bedo romo ki kit pa lobo; ci adwogi ma odonyo i ngecgi, liech ma omiyo cwinyegi leero, obi yiko gi i Yubu. I cawa me agiki man, wa tye ki liech ma ocok ki ocok otyeko orum, ma otyeko miyo leero i kare ducu, ci wabi yubu kore ki iye. Yoo pa maleng pe obedo i rwom acel ki lobo; en aye yoo ma ogero malo. Ka wa yabyabo i yoo man, ka wa wayo i yoo pa cik pa Rwot, wanyalo nongo ni, ‘yoo pa lapii obedo calo liech ma pye, ma medo pye ka pye enyim cawa ma opong maber.’ Review and Herald, November 25, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Pe giketo wa i yubu pi "pe winyo cit ki ngec ma" wa "pe con obedo kwede, ki" wa "pe romo nongo". Gin madwong i lok man obedo: "pe romo nongo". Elijah, John ki Miller gi nyutu cit pi karegi keken ma romo nongo. Bedo pa kwena pa gi ogolo cuk me lubo gin ma i cik i United States giyaro ni "plausible deniability". Kwena pa Elijah i kare mo keken ma en onyuto pire, ogolo "plausible deniability" mo keken, kono kelo dul weng pa kare i yubu pi cit ma dong kinyutu.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> Owad an owaco i kare acel ni pe obi winyo gin mo ikom paro ma wan gwoko, pi bwoyo ni romo mi oyie. Pe obino i lwak, onyo winyo lok ma kicoyo; ento ka lacen okwaco ni oneno ni obedo ki bal macalo ka onongo obedo winyo ginene. Onongo Lubanga omiyo ne kare me ngeyo ada, ci biorwako ne te pi kare man. I tung wa tye jo mapol ma tye ki paro marac bot lok me tam ma kitye ka waco kombedi. Pe gibino me winyo, pe gibinyenyo gi i kuc, ento gi kobo potogi i mur. Gi opong cwiny tutwal ki kabedogi. ‘In i waco ni, An lony, ci apong ki jami, ci pe amit gin mo; ento pe i ngeyo ni in itye i peko, ki i kwo ma pe maber, ki pe itye ki jami, ki in labur, ki pe i rwate: Amiro in me guro bot an mula ma kiyeko i mac, ki obed ni ilony; ci rwatte ma oyera, ki obed ni ipir rwate, ki wek kweg me pe irwate ni pe orweny; ci ilimo wic in ki yot me wic, ki obed ni ineno. Jo weng ma amaro, agamo gi ki acayo gi: eka bed pire tek, ci dwogo’ (Revelation 3:17-19).

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> Lok me Buk Maleng man mito bot jo ma tye i kabedo ma dwon me kwena rwate botgi, ento pe gi mito bino me winyo ne. In angeyo nining ni Rwot tye kelo ranyisi manyen me adwogi pa En, ka oketo ne i ter manyen, wek yo pa Rwot oyubu? Gin yore mene ma i yubu woko, wek lacer manyen ocwal i tung weng pa jo pa Lubanga? Ranyisi mane itye kwede ni Lubanga pe ocwalo lacer bot nyithindo pa En? Gin weng me bedo pire tek, goro kene, ki tuko tam, myero kiweyo woko. Wa myero wabicen i cenge pa Yesu, ka wapwony bot En ma oyot ki ma opiny i cwiny. Yesu pe opwonyo lutic mamegi calo kit ma rabbigi opwonyo luticgi. Yahudi mapol obino ki winyo ka Kristo oyaro gin ma pe ngene pa war, ento pe gi bino me pwony; gibino me neno bal, me cwako En i lok mo ma pe rwate maber, wek gubed ki gin mo me cwalo jo i tam marac. Gi ocoko cwinye i ngecgi, ento nyithindo pa Lubanga myero ginen dwon pa Lakwen ma adwogi. Pe eni obedo kare ma romo maber me puo ki lemo i wang Lubanga? Wan tye i peko me rayo, tye i peko me diyo tung ikom lok ma kigiye wang wic kwede; pe wa myero wakwayo Lubanga pire tek, ki bedo piny i cwiny, wek wane ngeyo ngo en adwogi? Selected Messages, book 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Jo ma nyutu lok pa Elija obedo yare me tam i kitemo me yweyo ma yubu yo pi Lakwena pa lagam me yweyo Ka pa Lubanga. I kare me tyeko tic me yweyo Ka pa Lubanga, ler me ada ma kombedi ki nyutu woko. Ka pe ki nyutu, jo ma Kirisito ne keno me yweyo, kede kombedi bende keno me yweyo, gubed gwoko yub pa Laodikea me bwola pire keni. Elija obedo alama me tic ma nyutu ada calo yare me tam. En aye pingo ki waco bot wa ni jo ma ojuk lok pa Yohana Mubatisa pe ginywako ber ki pwony me Yesu.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.

> Ki nyuta an dok i lwongo pa bino me acel pa Kristo. Yohana kimedo ceto i laro ki teko pa Elija me yubu yo pa Yesu. Jogi ma gikwero wac pa Yohana pe ginywako ber ki tito pa Yesu. Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

I lok me con me lagoro ma nyutu calo yweyo pa jo Lubanga, lok me adiera me kombedi kigolo woko ki mung ma kimako jo me kare man me miyo lagam pi yero otum onyo ceng.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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. Daniel 12:4, 9, 10.

> Ento in, O Daniel, geng lokgi, ki ket cing i buk, nyo i cawa me agiki: jo mapol bi oro kany ki kany, ki ngec bimedo dok madwong.... En owaco, “Wot i yoo ni, Daniel: pien lokgi kigengo, ki kiketo cing nyo i cawa me agiki. Jo mapol bi piyi, bibedo macwer, ki bitemi; ento jo marac bitimo marac; ki pe ngat acel i jo marac bin ngeyo; ento jo ma ngec bin ngeyo.” Daniel 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”

Jogi ma tye ka miyo lok pa Elija pi karegi keken, Kristo giyero gi calo lajwoko pa en pi me tiyo ki gi calo jami me yilo. Man aye ma Elija onwongo ka nyutu, ka owaco ni, ‘Nyutu kombedi ni in Lubanga i Isirayel, ki ni an aye latic pa in, ki ni an atimo gin weng eni ki lok pa in.’

This truth is also set forth by Jesus concerning John the Baptist.

Gima adaa man bene kinyiso ki Yesu ikom Yohana Batisita.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> Ka giceto, Yesu ocako waco bot jo mapol ikom Yohana: Ngo ma wunu oceto i wel me neno? Aputu ma yamo oyaro? Ento ngo ma wunu oceto me neno? Dano ma oketo gicoc malal? Nen, gin ma gi keto gicoc malal tye i ot pa rwot. Ento ngo ma wunu oceto me neno? Lanen? Eyo, an waco bot wunu ni, en maloyo lanen. Pien en aye ma kigoyo coc ikom ne ni, Nen, an acwalo lacar na i anyim wang in, ma bi yubu yore ni i anyim in. Matayo 11:7-10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Yohana obedo mapol loyo lajwok; obedo gin me kelo woko pa Lubanga; tic pa ne kiketo iye kare pa ne, pien gityeko oo i thim me neno en, calo kit ma Israel weng obino i Karmel ki cik pa Ahab. William Miller onongo onyutu medo me ngec ma kiyabo i 1798. En nongo obedo kit pa jogo ma gityeko wot ki dwogo i Lok pa Lubanga ka ngec tye ka medo. Lok pa ne onongo ocweo i kare me poro, ki i 1840 lok pa ne kacel ki tic pa ne kiketo iye kare pa ne i kit ma piny pa Protestanti weng onongo tye ka neno ka yoo me tic pa ne tiyo katic. Ka ki moko atir, lok pa ne kicwalo i lobo weng.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Ki mwaka 1840 dok i 1844 nyutu lok me kit ma gitingo pa “seven thunders” i buk “Revelation” chapter 10. I lok me kit ma gitingo en, kite me yweyo maleng ma ki nyutu i “Malachi” chapter 3, kacel ki yweyo aryo pa ot pa Rwot ma Kiristo otimo, ocako. Kite me yweyo en, obedo kite me tem ma tye ka yubo piny piny, ma tye i tung kwede ngec pa Miller ikom cik ma ceng tung ki mwaka. Gin ma nyutu lok pa Eliya, giyubu yore pi lacot me “covenant” me bino kacel i ot pa Rwot, gin obedo cal pa gi me tic me “judgment” ma lacot me “covenant” timo kwede me yweyo woko gin ma yero “darkness” maloyo “light”.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Adieri, an abaptiisa wun ki pi pi dwoko wii; ento en ma bino i tung an, obedo ma tek maloyo an, ma pe an rwate me yuto puta pa en; en obaptiisa wun ki Roho Maleng ki mac. Lawi me yweyo obedo i caba pa en, en bi yweyo maber dii me yweyo pa en, en bi keto gano pa en i dogola; ento kodo en bi yoko woko ki mac ma pe ki twero gengo. Matayo 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

I kare pa Kristo ma ki nyutu iye i John 6:66, onongo lutic pa ne mapol golo woko bot ne loyo kare mo keken. I The Desire of Ages, ka kiwaco lok man pa John, yore me keto lok pa janabi i tic en aye gin keken ma omiyo lutic golo woko bot ne. Pe ginywako ngec ni lok ma pire kene nyutu calo lok me Roho, kacel ki ma Aposto Paulo owaco ni lok ma pire kene cako i anyim pa lok me Roho.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> Ci kamano kicoyo ni, ‘Dano ma acaki Adam obedo cwiny ma tye; Adam ma agiki obedo Roho ma cweyo bedo.’ Ento pe gin ma me Roho obedo ma acaki, ento gin ma me kom piny; ci lacen gin ma me Roho. 1 Korint 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Pe gi mito, ci pe gubedo ki twero; Yahudi gikwero me ngeyo Kristo ka oyaro ni En obedo mugati pa polo ma myero ki miye. Kwir ki lok me kit oguloko woko yoo ma Kristo kene otimo. I kom lok me mukato man, Sister White ocoyo ni:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> Pien kicobo pe yiegi i wang dano, latic magi dok gi pe orwate ki Yesu mapol. Gi pe kuc tutwal, kacel ka gi mito me nywaro Lagwoko ka yomo cwiny pa Farisi i racgi, gi odwogo cen bot En, gi weko En ka gicayo. Gi otyeko yero; gi okawo cal nono, labongo Mo; buru nono, labongo coto. Ayera gigi pe obedo odwogo dok matwal; pien gi pe oceto dok ki Yesu.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "En tye ki yweyo i cing pa En, ki En bino yweyo maber wang yweyo pa En, ki bino cango witi pa En i ogali." Matayo 3:12. Man obedo acel ikare me yweyo. Ki lok me adiera, opoko kityeko golo ki woko ki witi. Pien gi onongo ki liel tutwal ki bedo me yubo twero pa gi keken, pe gi yee yubu; ki pien gombo piny tutwal, pe gi yee kwo me kongo-wii, mapol gi odwogo woko ki Yesu. Mapol dong tye ka timo kamano. Cwiny dano tye ka pimo toni macalo kit ma lakwena ne kipimo i sinagog i Kapernaum. Ka adiera kicwalo i cwiny, gi neno ni kwo gi pe rwate ki dwon pa Lubanga. Gi neno poya me loko gi opong weng; ento pe gi tye ki cwiny me cako tic me kwanyo keni. Ka en aye, gi cwiny rac ka balgi ki nyutu woko. Gi yawo woko ki kum cwiny, macalo lakwena otyeko weko Yesu, ka gin ka woro, "Lok man tek tutwal; ngat ma twero winyo?" The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Laco pa Kica pa Malaki en ma oyweyo nyith pa Levi ki mac. Oyweyo kom yweyo pa en maber tutwal, opoko witi ki lyet me witi. Otimo tic man ki yubi me yubo cedi. Yubi aye ma omede poko, ki yubi aye kwena pa ada me kombedi pi kare acel acel me con, i kare ma en yweyo nyith pa Levi. Yubi aye kwena pa Elija ki jo me kwena, ma gibedo calo gitic me yubo rwom.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Nen, abi cwalo lacak na, ci obi yubu yoo i anyim an; ci Rwot ma un luturo, obi bino ka cit i Hekalu pa’ne, en aye lacak me lagam, ma un gumaro iye: nen, obino, waco Rwot pa dul me lweny. Ento ngo matwero bedo i nino me bino pa’ne? Ki ngo bitwero cungo ka onyutu kene? Pien en calo mac pa lareyo, ki calo sabuni pa loyo twal: ci obi bedo ka lareyo ki lacweko me feza: ci obicweko nyithin pa Lewi, ci obiyweyo gi calo zaabu ki feza, pi gubweno bot Rwot misango i kit maber. Dong misango pa Yuda ki Yerusalem bime bedo ma rwate bot Rwot, calo i nino me kare macon, ki calo i higa me mukato. Malaki 3:1-4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

En ma bino bang Yohana Mubatisa, en aye ma yweyo lacer pa iye ki gony, kacel obedo mac pa lacwee. Tic me yweyo tye kitimo ki ladwong me kica, kacel man nyutu lok me con ka Rwot tye ka donyo i kica ki dano me kica manyen ma kiyero. Ka Israel me con kicweyo gi ki i budu me Misri, gin acel me lok ma lamal man obedo lok pa "onywol me acaki." Obedo ka tho pa "onywol me acaki" me Misri, onyo ka Lubanga onyutu Israel calo "onywol me acaki" pa iye.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> In ibi waco bot Farao ni, “Lubanga owaco ni: Israel obedo wuoda, wuoda makwongo. An bende waco bot in ni, Wek wuoda owuok me timo tic na; ento ka in pe imito weko en owuok, nen, abi kwanyo kwo pa wuoni, wuoni makwongo.” Exodus 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Ka Lubanga oketo cing ki Isirael i kwanyo gi ki i piny Misri, tami pa Lubanga ne obedo ni lacoo ma acera me dul keken kiketo gi pi tic me ladolo. Ento i kare me bwoyo Lubanga ki nyare me dyang me dhahabu, dul pa Levi kende ni obedo i tung pa Musa. Pien bedo gi gen maber, Lubanga ogamo woko tami mamegi ni lacoo ma acera me dul weng kiketo gi pi tic me ladolo; owilo woko dul mukene, omiyo dul pa Levi twero ma keken me tic me ladolo. Ka lami me cing opwoco wodi pa Levi, eno nyutu gin matime con, kun jo me cing ma con gikwanyo woko pi jo me cing manyen. Man en obedo kam ma Yowana Batisita tye kwede, kede jo Millerite, ki binen obed kwede jo 144,000. Ki 1840 nyaka 1844, kit me opwoco ocako ki temo ma owuoko ki i lok me janabi ma omiyone William Miller. En omiyo Rwot obino matwal i hekalu mamegi i October 22, 1844, ento kit me opwoco pe otyeko nyaka i 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> Wek aryo, poropheti pa Daniel 8:14, “Nyo i nino alufu aryo gi mia adek; bene kabedo maleng biweyo pi cem,” ki kwena pa lami me polo ma acel, “Wupwodhi Lubanga, ka miiye kiti; pien cawa pa kine ne obino,” gikwero bot tic pa Kristo i kabedo maleng mapire tek, bot kine me yenyo, to pe bot bino pa Kristo pi waro woko jo ne ki pi golo piny jo marac. Bal ne pe obedo i moko kare me poropheti, ento i gin ma myero otimore i agiki me nino 2300. Ki bal man jo yie otyeko mego cwinya; ento gin weng ma poropheti onongo okwayo con, ki gin weng ma Kitap Maler onongo omiyo gi twero me tuko, otim mede. E kare acel keken ma gitye ka yabo peko pi poto pa mito gi, gin ma kwena onongo okwayo con otimore, ma myero otim mede mapud pe Rwot oyabe me miyo gudo bot lunyodo ne.

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> Kristo obino, pe i piny, calo gikiparo, ento, calo ma kinyutu anyim i cal, i Kabedo Maleng Maloyo Weng me Hekalu pa Nyasaye i polo. Nabii Daniel nyutone calo obino i kare man i bot Lacoo me Nino Mapol: ‘An aneno i laliro me oturo, ki, nen, ngat acel malube ki Wod Dano obino kede kupe me polo, obino’—pe i piny, ento—‘i bot Lacoo me Nino Mapol, gikelo ne macok i wang En.’ Daniel 7:13.

> “This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> Bino man bene kimiyo ngec mapwod pe ki Janabi Malaki: ‘Rwot ma un iyenyone, obi ki tutunu i ot pa En; en aye Lakwor me lagam, ma un imarone: nen, obi bino, owaco Rwot me jo lweny weng.’ Malaki 3:1. Bino pa Rwot i ot pa En obedo maber ki tutunu, pe ki geno, bot jogi. Pe giyenyo ne kany. Gigeno ni obibino i piny, ‘i mac ma olal, oketo kwero bot gin ma pe gi ngene Lubanga, kede ma pe gi winyo Lok Maber.’ 2 Tesalonika 1:8.

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> Ento jo pwod pe giyikore me bedo i wang Rwotgi. Tic me yiko pwod tye me otyeko pi gi. Le myero omii, me nyutu cwinygi bot Ot pa Lubanga i polo; ka gi lubo ki geno Jadolo madit pa gi i tic ma En otimo kono, gin ma myero gitimo manyen binyutu botgi. Lok mapat me koc ki cik myero omii Kanisa.

> “Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> Lanabi owaco ni: "Ngat mane twero bedo i kare me bino ne? ki ngat mane ocung ka onen? Pien en calo mac pa jaloyo feza, ki calo sabuni pa jaluyo luny; en obi bedo calo jaloyo ki jaluyo pa feza; en obi luyo nyith pa Levi, ki obi pwoyo gi calo zaabu ki feza, piri gi miyo bot Rwot rwatte i kwer." Malaki 3:2, 3. Jo ma tye kwo i piny ka lamo me Kristo obi ocake woko i Ot pa Rwot me i polo myero gi cung i wang' Lubanga ma kwer labongo lamal. Lunygi myero obed labongo lwit, kitgi myero kiluyo woko ki bal, ki i remo me yaro. Pi ngwono pa Lubanga, ki tyeo matek me ticgi keken, myero gi bedo jaloyo i lweny ki marac. Kun tyer me penyo tye anyim i polo, kun bal pa jo yaro-cen ma gene tye golo ki i Ot pa Rwot, myero bedo tici makwongo me luyo, me kwanyo woko bal, i bot jo pa Lubanga i piny. Tic man nyutu maber mapol i lok me Adyero 14.

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> Ka tyeko tic man woko, jo ma luwo Kiristo bin bedo iyubu pi nyutu pa En. ‘Kenyo lam pa Yuda ki Jerusalem obedo ma olare i wang Laa Rwot, macalo i kare me con, kacel ki higni me con.’ Malaki 3:4. Ci kanisa ma Rwot wa, ka obino, obirwako i iye pire kene, obedo ‘kanisa ma ber-loko madwong’, mape ki bal, onyo wunc, onyo jami macalo mano.’ Efezo 5:27. Ci obi neno ‘calo otino, ber calo dwe, rac calo ceng, kede goro cwiny calo dul pa lweny ma ki fulaga.’ Rwom me Solomoni 6:10.

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘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.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> Ka maloyo bino pa Lubanga bot Hekalu pa En, Malaki bene owaco pi bino pa En me aryo, bino pa En me timo yubu, i lok magi: ‘Abino cok botu me yubu; kede abi teta macek labongo lajwaki, labongo jo me kobo rwatte, labongo jo me lagam marac, labongo jo ma tuk latic me cente i cente pa en, labongo jo ma tuk lawi ki otino ma peke lacoo, labongo jo ma kwanyo laneko ki twero pa en, labongo jo ma pe lu woro An,’ waco Lubanga, Rwot pa jolweny weng. Malaki 3:5. Yuda luro ikom gin acel ka owaco ni, ‘Nen, Lubanga bino ki jo maleng pa En mapol mapol, me timo yubu bot jo weng, kede me loyo cwiny jo weng ma peke ki lworo pa Lubanga i iyegi pi ticgi weng ma pe ki lworo.’ Yuda 14, 15. Bino man, kede bino pa Lubanga bot Hekalu pa En, gin gin me aryo ma pe rwate acel.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.

> Donyo pa Kristo calo Lajoo madit wa i diro me Maleng Madit, pi yweyo ka me yer, ma kityeko nyutu i Daniel 8:14; donyo pa Wod Dano bot Ngat ma obedo ki kare me con, macalo kityeko nyutu i Daniel 7:13; kede donyo pa Rwot i ot pa En, ma Malaki owar con, gin tito pa gin acel keken; ci bene man nen calo donyo pa laco me nyomo i nyome, ma Kristo otyeko tito i lok me tam me apar nyako ma pe gi nyomo, i Matayo 25. Agiki Madit, 424-426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

I paragraf me agiki, kityeko waco pi “bino” angwen, ki gin weng en bino acel keken ma kityeko nyutu ki cala angwen mapatpat. Acel i “bino” magi obedo lok me cal me nyako maleng apar.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Dok dok gicwalo an i lok me yubu pa nyiri apar, ma abic gitye ki wii maber, kede abic gitye ki wii marac. Lok me yubu man dong otyeko ki i rek, kede obino tyeko ki i rek, pien tye ki yore me tic ma pire tek pi kare man; boti, macalo ngec pa malak ma adek, dong otyeko, kede bi mede bedo ada pa kare man nyaka giko kare. Review and Herald, August 19, 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Ka "bino" angwen "gubedo tito pa gin matime acel keken," ci bino angwen jene ma gityeko i acaki pa Adventism i muvimenti pa Millerite, "gibi tyeko" dok "pire tek" i muvimenti pa Elijah i agiki pa Adventism.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller ki Millerites obedo lami pa mesej pa malaika me acel, ci i coc acel i Early Writings ma wan ocito cok-kin, mesej pa malaika me acel onongo tye kwede kit macego ki me Yowana Batisita. Wan ocito coc ma waco ni jogi ma gikwanyo mesej pa Yowana Batisita pe ginywako ber ki poko me Yesu. I paragrafu malubo ne en waco ni, "Jogi ma gikwanyo mesej me acel pe ginywako ber ki me aryo; kacel pe ginywako ber ki 'midnight cry', ma onongo pi cwegegi me donyo ki Yesu ki geno i kabedo maler tutwal pa Temple me polo." William Miller kacel ki Yowana Batisita gitye calo jami me kwac.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Ka pe gin aryo obino, kare pa jo-gi pe onongo kibalo gi pi weko ler. Lubanga otyeko tic ki lakwena aryo me kwanyo woko lanyut me richo me Laodikea, ci nyuto ni jo ma kiyero con gityeko bedo calo Laodikea, pe ki ywe; kun okel kwena ma, ka kicako onyo kireko, kibitiyo kwede i hukumu calo alama ni nabi obedo i tunggi. Lok me kare me 1840 dok 1844 onongo gityeko nyuto gi mac ma oboro piny i sadaka pa Elija i Got Karamel. Nabi ma atir onongo kityeko yaro woko ki nabi ma pe atir.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Wan tye i kare ma wa myero wanyutu kit me yweyo ma omede anyim bang 22 October, 1844. Sister White owaco ni bang 22 October, 1844 "jogi pe dong gi tye ki kwer maber me donyo bot Rwotgi. Bene tye tic me kwer ma myero otimi pi gi. Ngec myero omigi, ma yiko wi gi bot temple pa Lubanga i polo; ci ka gi lubo Lapriisgi Madit ki yie i tic ma en tye ka timo kun, tic manyen binyutu. Kwena mapat me ciko ki yubu myero omi bot kanisa."

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Ka Adventism pe oyie “seven times” me Levitiko 26 ma Daniel lwongo “oath” pa Moses, pe dong gitye ki twero me neno ni yore me pwodho omede me kato woko ki ticgi me acaki me ngeyo gin ma atir ma rwate ki yabo pa kica.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Wabicwalo lok ikom tim me yweyo ma tye ka mede i coc me anyim, ki wabicako keto i rwom twol me Protestantism ma atir ma Adventism me Millerite otyeko nongo i care me 1840, ki twol me Republicanism.

Back to Articles