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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Four

Buk pa Joel ki Kanisa Seventh-day Adventist pa Laodicea - Namba angwen

Number Four

Namba Angwen

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

I Yesaya 28 “jo me puko ma tye ki teko i Yerusalem” gin nyutu calo “joma mabar pa Efraim,” ki calo “korona me ngwec.” “Korona” nyutu teko me lalo, “ngwec” nyutu kit pa Setani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Jo me nyweno mwenge gigwoko yec ki jo ma odong keken (“otir”) ma gubedo “kec me wi” me rwom pa Lubanga; pien i cawa me “koth me agiki,” Lubanga oketo “lobo me rwom” pa en, calo ranyisi kun en oketo “lobo me kica” i msalaba. “Lobo me kica” i msalaba obedo ranyisi pa “lobo me rwom” i cik me Sande. Koth me agiki ocake i 9/11, ka ocake keto cal pa 144,000 ki bura pa jo matye ki kwo.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> Aneno ni jami weng tye ka neno ki tutwal, kacel ki gicweyo paro gi ikom bal madit ma tye ka bino i anyimgi. Bal pa Israel myero gidony i wii wero con. Bal mo keken myero obyaro i kabedo maler, eka tic obino wot anyim. Myero kitimo kombedi. Gin ma odong i kare me bal gibicoyo dwon, Lubanga na, Lubanga na, pingo iyweyo an?

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Koth me agiki tye ka bino bot jo ma maleng; dong gin weng bimeko ne macalo ma con.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> "Ka malayika angwen gubiweko, Krisito obi keto teko me rwot pa en. Pe ngat mo keken nongo koth pa agiki, ento jogi ma tye ka timo weng ma gi twero. Krisito obi miyo wa kony. Ngat weng romo bedo joloyo ki ngwok pa Lubanga, kun remo pa Yesu. Polo weng tye ki cwiny ikom tic. Malayika bene tye ki cwiny." Spalding ki Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Twolo angwen me Buk me Nyutu, Yesaya bende opaki gi calo twolo madwong ma rweny ma onongo ogengo i nino me east wind; kamako keken, twolo angwen me lweny pa Nyutu kigengo gi ki jomalak angwen. Sister White omiyo nyinggi calo “faraga ma keco tye ka temo oyaro woko,” ma kelo “tho ki balo woko.” Twolo angwen gitye ka yalo woko kacoke-kacoke, ocako ki 9/11; ci gi ogero dwong matek i Sunday law, ci pien yalo woko weng ka kare me temo pa dano otyeko loro.

## Released and Restrained

Weko Woko ki Gengo

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Opuk me abicel, ma bende obedo marac me adek, ma opaco tyeko pa gin me mung pa Lubanga, kityeko tweyo ne ki lok pa nabi i 9/11, ka Islam kityeko weko woko, ci inyuma pa 9/11 George W. Bush kityeko gengo ne ki lok pa nabi. Nino pa Islam, Hagar, nino pa Ishmael, obedo cal me gengo ki weko woko. Sarah oweko ne me bedo kwede Abraham pi yuto nyithindo ki cik pa Sarah; ento pien nyeko obedo i cwiny, Sarah ogengo ne, omiyo Hagar oweko woko, nyaka lacam maleng ogengo Hagar me weko onwo woko ka owaco ne ni odwogi. Inyuma pa nywol Isaac, poto me Hagar ki Sarah omede, nyaka Abraham oyo dako lapur woko, kun kelo gengo mukene i iye.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Lacar angwen pa Islam kigweko woko i cakke me lagam me higa 391 ki nino 15 ma i buk me Revelation 9:15, ci dong gi obedo ki gengo i August 11, 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Malaika me abicel ongoyo tarumbeta; awinyo dwon mo oaa ki i law angwen me kendo pa zahabu ma obedo i anyim Lubanga, ma owaco bot malaika me abicel ma obedo ki tarumbeta ni, “Yweyo malaika angwen ma kiyak i kume madit Yufurate.” Kiyweyo malaika angwen, ma kigero gi pi sa acel, ki nino acel, ki dwe acel, ki higa acel, pi kwanyo kwo pa dano acel i adek. Revelation 9:13-15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Bang kigiweko woko Islam me keca adek me cako goro i 9/11, George W. Bush ocako lweny me bot terrorizim i piny weng, ci ogengo Islam. Kitito me acaki ikom Ishmael—ma tye calo alama me Islam—tyeko nyutu ni nyithindo pa Ishmael gibedo bot dano weng, ki dano weng bene gibedo botgi.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Lacak pa Rwot owaco bot iye: Nen, i tye ki lanyut, ci ibinywalo nyathi laco, ci ibimii nyinge Ishmael; pien Rwot owinyo peko ma itye iye. Ci en obedo dano ma orwogo; cinge obedo i kom dano keken, ci cing dano keken obedo i kome; ci obedo i wang lurem me en weng. Genesis 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam obedo twero i agiki pa lobo ma ‘lwet pa dano weng’ bibedo i kom ne, ki Islam bibi bedo i kom dano weng, macalo kit ma dong tye ka tim maber tutwal kombedi. Tic ma pire tek pa Islam, macalo alama pa lok pa lacot, obedo me cako lweny me lobo weng. Lok man kimoko cing ki coc pa Elija ki Yohana Batisita, kede kitye kinyutu macalo ‘keco pa piny weng’ i Buk me Nyutu pa Yohana.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> ‘Cako pa cawa me peko’ ma kany ma kiwaco pe lube ki cawa ma masira gibicako yubo woko, ento lube ki kare macek matin ma pud pe giyubo woko, kun Krisito tye i Santuari. I kare meno, kun tic me lwoko kwo tye ka tyeko, peko bino i lobo, jo me piny gibedo gi odugu, ento gibedo ki kwanyo, wek pe ginywako tic pa lajal mar adek. I kare meno ‘yom me agiki’, onyo kweco ma bino ki i can pa Rwot, obi, me miyo teko i dwog madwong pa lajal mar adek, kacel ki weko jo ma Rwot oyero obed gi rwom i cawa ma masira abicel ma agiki gibi yubo woko. Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

I 'nino' ma kot me agiki tye ka boro, Kirisito oketo lobo pa kitibwa pa en calo kit ma ki nyuto i buk Daniel.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> I cawa pa rwodi man, Lubanga pa polo obiketo lobo pa rwot ma pe obityeko con; kadi pe obimiyo ne bot jo ma pat, ento obituk lobo pa rwot weng man i but but, kadi obiconye gi weng, kadi obibedo kare ducu. Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

I 'cawa' ma Kristo tye ka yiko rwomne me 'duong',' gin ma en 'taji' me 'duong'' pa Kristo kicono gi lunyot ma gubo 'taji' me 'leyo'. 'Bision' pa Habakuku, ma myero kicoyo ki kityeko miyo obed 'pore' i 'tabule', nyuto ki cal maber lami me kit ma otime con ikom ada me twol pa Adventism. I lami pa Habakuku, dul aryo pa Jo-el, me 'leyo' onyo me 'duong',' ginyuto calo dul ma kiceko gi atir ki yie onyo ma ogolo malo i 'leyo'. Coc me angwen i kapita aryo owaco bot dul aryo, gin rwate ki cal ma loyo kare pa Fariseo ki Lacoo me cato. Lacoo me cato odwogo gang ki kiceko ne atir, ento 'cwinya' pa Fariseo 'pe atir', pien 'ogolo malo'.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Nen, cwiny ne ma opong pe obedo kakare iye; ento ngat ma tye kakare obi bedo ngima ki yie ne. Habakkuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

I lok ma bino anyim, Habakkuk onyutu dul pa jo ma cwinygi gityeko yweyo i dwong-gi i “pride” calo jo ma gicen meth; kede mano, okwanyo jo me Isaiah ki Habakkuk ma gicen meth ki “pride.”

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Bene, pien obalo yore ki kongo, en dano ma wii malo; pe obedo tung i ot; ma oywoyo mito me cwinye calo bur, kede en calo tho, pe romo opong; ento omako bot iye piny weng, kede ocweyo bot iye jo weng. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Ber me poko wic ni lok magi i Habakuku pe keken gityeko time i histori pa Millerite, ento tyeko timegi obedo lok ma gicwalo kare-kare ki Ellen White kede joma odonyo anyim i acaki pa Adventism. Joma kicwero gi maber ki geno ma rek angwen nyuto i Habakuku, ma gityeko yaro ne i histori pa Millerite, obedo jo ma gikonye i kec ma tek me balo cwiny ma mukwongo, ma omiyo alama pi kare me kuro kede bino pa lok pa malaika aryo ma pobo ni Babilon obuto. Millerite gineno i histori me tem eno ni jo pa lagam ma mukwongo, ma i kare mukato gi ne obedo Protestanti, dong gi obedo nyiri pa Babilon. Protestanti magi gin Protestanti ma ki nyuto gi i kanisa pa Sardis, ma nyuto jo pa lagam, pien gi tye ki ‘nying’, alama me kit gi kede rwom pa lagam, ento gitye otho.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> I co bot malaika me kanisa ma i Sardis ni: Gin man owaco en ma tye ki Roho abicel aryo pa Lubanga, ki nyota abicel aryo: An angeyo tic me in; in tye ki nying ni itye kwo, ento in otho. Revelation 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

I tem me 1844 ma ocako i April 19, ci lacen otyeko i October 22—gin ma pe ogamo i temno giketo wi gi i malo i welo; ci ka wan wabedo kwano nyig coc ma lubo nyig coc 5, kit me welo pa dano kicwalo iye kany ki ranyisi me welo pa Papa ki keto wi kene i malo. Otyeko i nyig coc 20, kun kigamo ni Rwot obedo i ot pa en maler; piny weng obed mung.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ento Rwot obedo i ot pa ne ma maleng: lobo weng obed otul i anyim ne. Habakkuk 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Lok ma aryo i chapta aryo me Habakuk nyutu goyo cwinya me acel pa April 19, 1844, ci chapta otyeko i lok me 20, ma nyutu maber ni October 22, 1844, ka Rwot obino ocake i hekalu pa En.

## Four Comings on October 22, 1844 (line upon line)

Kare angwen me bino i ceng October 22, 1844 (rek i iye rek)

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

> Bino pa Kirisito macalo jadolo wa madit i kabedo ma maleng madit loyo, pi yweyo pa kacel, ma kinyutu i Daniel 8:14; bino pa Wod pa Dano bot Ladit pa Cawa Mapol, macalo kit ma kinyutu i Daniel 7:13; kede bino pa Rwot i kacel pa En, ma Malaki onongo opoko pi en, gin lok me nyutu pa gono acel keken; ci bene, en kinyutu calo bino pa lawot me nyom i nyome, ma Kirisito otyeko nyutu i loc me por pa nyako maleng apar, i Matayo 25.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Lok me namba 3 ki 4 nyutu rwom aryo ma gicweyo i yore me temo pa namba 2 aa i namba 20, yore me temo ma tye i kare me April 19, 1844 aa i October 22, 1844. Lok me namba 4 aa i 19 tye waco ikom twero pa Papa; ento lok me namba 14 keken waco ikom gin ma lubo dogo piny pa lacar me Revelation pot buk 18 i 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Piny obed opong ki ngec pa lamal pa Ladit Lubanga, macalo pi gubo pac pa nyanja. Habakkuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

I yore me temo pa lacar ma aryo i cawa pa Millerite, rwom aryo me jolamo kicweyo, ci lacen gi oyaro piny i adwogi me October 22, 1844. Kit pa jo marac i coc man obedo kit pa Papasi, ci i cawa me temo man jo Millerite ma luny i yie otyeko cwalo lok ma rwate ki lok pa lacar ma aryo ni Kanisa pa Protestan odoko nyiri pa Lomo pi kwanyo lok pa Millerite. Lagam ma onyangore i cawa ma ocake i April 19 ki otum i October 22, en aye kabedo ma kit pa ngat oyaro pweny: bed ngat ma kongo wain pa Babulon ki cwiny ma malo, calo Belshazzar, onyo ngat ma, calo Daniel i anyim Belshazzar, kicwero maber ki yie. Lagam meno aye kabedo ma tuko onyangore kon, ma ocweyo piny ki ngec i gin matye atir ma kare peke ma ki yubu ki lok pa lacar ma adek. Kit me golo rwom pa ngat ma kongo ki ngat ma kicwero maber kityeko keto i kon me dwoko lok, ka dwoko lok obedo ni en kaka piny kumi ngec i gin magi, “Piny obed opong ki ngec pa dwong pa Rwot, calo pi ma gubo nyanja.” Leyo meno ocake i 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

I agiki pa gin matime ma ki nyutu iye i Habakkuk dul aryo, Laa Rwot ocel obino i Yekalu ne i ceng abicel aryo pa dwe me apar, higa 1844. Obedo kamano i tyeko pa unabii ma, calo Palmoni, oyaro i lanyut apar angwen me Daniel dul aboro.

## Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

I ceng apar me dwe abiriyo me kalenda pa Baibul, ma i mwaka 1844 obedo i ceng 22 me dwe apar, Habakkuk 2:20 otimore, ki namba me alama "220" twero neno i 'chapta ki rec' ma nyutu loko me dispensation i tic pa Kristo i Kabedo me Maleng pa polo. Kit me porofeti pa jo 144,000 en ni gin jogi ma giluwo Dyang kama o woto weng. Luwo Kristo romo bedo luwo En i Lokne.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

I Lok pa Lubanga, namba “220” i kit me alama nyutu keto kacel kit pa Lubanga ki kit pa dano, kede tic keken ma Kristo ocako i nino no obedo tic me keto kacel kit pa Lubanga ma tye iye ki kit pa dano. I mwaka 1844, i nino me 22 me dwe 10, onyo i kit me alama, 22 X 10 ma obedo “220” (22 X 10 = 220), onyo itwero waco ni, i nino keken ma nongo obedo “220” i kit me alama, Habakuk “2:20” otimore ka Kristo oceto ki i Kabedo Maleng odonyo i Kabedo Maleng Madit Loyo me cako kwero me yenyo.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Ngat ma ciko ma maloyo, tye i ‘penyo ki dwoko’ ma en apoyo me tung cen pa Adventism, ki Adventist mapol loyo pe gitye ki ngec mo keken ikom atir man.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Lok pa Lubanga ma loyo lok mapatpat weng, ma obedo kacel kit ma oketo i piny kede apok me iye i yie me Advent, en obedo waco ni, ‘Nyo i nino alufu ariyo ki mia adek; eka Ka Maleng biyiweyo.’ [Daniel 8:14.] The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel 8:13-14 nyuto lapeny i veso 13, ma ki dwoko ne i veso 14. Lok me Leb Ebru “Palmoni” kigonyo ni “that certain saint” i veso 13, kede nying man pa Kirisito nyutu ni “the Wonderful Numberer” onyo “the Numberer of Secrets.”

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Ka Ellen White nyuto ni lok me apar angwen obedo ludito ma i tung cen ki twolo pa Adventism, obedo oketo pire tek pa Lubanga i penyo ki lagam me lok aryo man, ma kwayo ni Kirisito, calo Lapim Nyig ma Lamal, myero obed gin ma i tung cen ma kicako kwede i yero lok man. Sister White dok dok oketo pire tek pa neno Kirisito calo lok me ada ma i tung cen pa lok mo keken, ki i lok me apar adek ki apar angwen tye neno pire atir pa Kirisito—“lajwii mo acel eno”—ma en Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Ka Adventism oyweko “kare abicaryo” me Levitiko 26 i higa 1863, gicogo wanggigi bot Palmoni, pien kit me janabi pa peno ki lagam kityeko kelo piny i rom me “kare abicaryo” pa Musa ki “ceng 2300” pa Daniel. “Kare abicaryo” pa Musa—obedo higa 2520—ki “odhiambo ki okinyi 2300” pa Daniel—obedo higa 2300—kube megi ocweyo ki kare, ma kicimo kwede ki namba; ci Lami me kano namba ma pire tek tye i tung kany me peno ki lagam, ma gin kabedo ma i tung kany pa Adventism. Jo ma otyeko kwano coc pa Josephus romo paro lok me cing ma atir ma otyeko nyutu gin aryo ma pat ma Lubaŋa ocweyo. Acel obedo leb Ebru, ki mukene obedo kare ma kikano, ma dong mito matematiki.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Lok me apar adek openyo ni, "Kare adi?" Lok en pe openyo "cawa adi?"; en openyo "kare adi?" Ka peny tye pi mede pa kare (kare adi?) onyo tye pi cawa acel (cawa adi?) en gin ma pire tek me neno atir. Dwoko pa peny i lok me apar angwen romo nyuto cawa acel, onyo nyuto kare ma mede, kede bene romo bedo gin aryo; ento dwoko mo keken ma obed myero okete i kit me peny me lok me apar adek. Me yilo lok maber, onyo me neno maber dwoko pa lok me apar angwen, mito ngec ma atir pa kit me peny. En "cawa adi?" onyo "eka?"

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Jonywe me Efraim gikwano i yoo ma pe ngec piny ni rwom 14 tye ka nyutu karacel me kare, ma gi ginyutu macalo 22 Oktooba 1844; ka gitye kamano, twero gikwanyo i loc ma wan okwaco con i The Great Controversy, ento Lok pa Lubanga pe loke, pe obur. Lapeny ‘tye kare mede?’ nyutu boro me kare, pe karacel me kare. 22 Oktooba 1844 ocako kare me bura me yenyo, kacel lok atir ma rwate ki tic meno ginyutu Lok me Ber ma pe kato, kacel gitye ki tek maloyo kwede nining ceng ma ocake.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Sarufi me Leb Ibrani tye maber keken, kede ngec acel acel bene kityeko loko ne i King James Version. Pe keken ni sarufi tero lapeny peya i yore me kare; ento bene lapeny ‘nyaka kare mane?’ en alama me poropheti pa Bibul. Ki twero nyutu ki lami neno mapol ni lapeny ‘nyaka kare mane?’ calo alama nyutu hitoria me 9/11 nyaka i cik me Sande. Wabicako ki neno alama me ‘nyaka kare mane?’ mapwoyo wabidwogo bot Palmoni kede Joel.

## How Long? Isaiah Six

Pi kare adi? Yesaya Abicel

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

I Yesaya 6:3, malaika ginyutu ni piny opong ki dwong pa Lubanga.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Ci acel oyaro i bot acel, owaco ni, Maleng, maleng, maleng, en Rwot pa lwak; piny weng opong ki dwong pa iye. Yesaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Sista White oketo cing i kin bino piny pa lakwena me Buk me Nyutu rwom apar aboro ki lakwena ma i rek adek.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> Ka malaika gineno ma bino, ikare ma piny weng opongo ki lagwok pa En, wer me ywayo ma loyo kigamo acel dok ikom acel i wero ma ber, “Maleng, maleng, maleng, En aye Rwot pa jo lweny.” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaya tye i 9/11, ci openyo ni, “nyaka cawa mene ma myero ami kwena me 9/11 bot jo me Laodicea ma pe mito neno onyo winyo?” Gi waco ne ni myero odong nyaka ka siti gibalogi, ci balo me siti dong cako i Cik me Sunday, ka weyo woko pa piny kiwotogi ki bal pa piny.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> En an owaco, “Rwot, nyaka kare mane?” En owaco ni, “Nyaka dyere obedo pobo woko, pe ki ngat ma bedo iye, ki ot obedo pe ki ngat, ki lobo obedo pobo matwal; ki Rwot okwalo jo i bor madit, ci bed kato madit i tung lobo. Ento pud i iye bi bedo abicel me apar, ci obi dwogo, ci obi rume: calo yoo me teil ki calo yoo me oak, ma tong-gi obedo iye ka gilego yela-gi; macalo meno, nyithindo ma maleng obedo tong ne.” Yesaya 6:11-13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

I 9/11, ka piny odoko ler ki duŋ pa Lubanga, Isaya okwiro ki mafuta me cobo lok me koth me agiki, ci en penyo ni, "nyaka kare mane" myero ocobo lok me 9/11 bot jo ma cwinygi odongo? Dwoko en ni "nyaka" cik me Sande, kun "lweyo woko madwong" obedo i tung piny. "Lweyo woko madwong" kityeko timo ki jo Adventis me Laodikea, ma Isaya i git 22 onyutu calo Shebna.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Nen, Rwot obikayo in woko i tigo madwong, ki dong obipango in maber. Dong, obiwiro ci ocweyo in calo bolo i piny madwong; kany yin obitho, ci kany gari me pire tek ma in obedo apok i ot pa ladit ma in. An abikwanyo in woko ki kom ma in, ci ki kit ma in en obikolo in piny. Yesaya 22:17-19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Adventism me Laodikea gi weko adiera ikare me cik me Ceng abicel, ci i kany gin “gikono piny,” macalo kit ma kiyaro ne i buk Daniel, diro apar acel, lok piero angwen acel.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Obi donyo bene i piny ma lamal, ki piny mapol bi buto woko; ento magi bi wut ki cing pa iye: Edom, Moab, ki ladit pa nyith Ammon. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Ka Yesaya openyo, “Obedo tutwal nining?”, kimito ni omii kwena bot Adventizimu nyaka i kare me cik pa Sande, ka “gi mapol” ma i Daniel 11:41 “gubalo piny,” ka gileko Sabat ki Lubanga. Bang eno gibino “gipuk woko” ki i dho pa Rwot, macalo kit ma ki nyutu kwede i Buk me Nyuto (Revelation), kama buk weng me Baibul gubedo kany ka gitung i agiki, ki kama Yesaya 22 nyuto ni Shebna “kigoyo ki matek” “macalo bul i piny madwong” ka “gikwanyo” “mabor tutwal.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

I kare meno, jo ma odong, ma kinyutu gi calo “dul me apar” (ma en “taith”) ki “dwogo”; ma i coc me gin waco, kityeko yiko gi calo yago ma tye ki “dwong” ma odong ka kikwanyo “laleng” gi. I ranyisi me poropetik, “laleng” nyutu “waco me yaro.” Ka Adventism obino i cik me Sande ki gamo ceng acel me wiki i kabedo pa Sabat pa Luba, gin gibol “laleng” gi me “waco me yaro,” ki pe dong gubedo waco ni gikwoko Sabat pa Luba me ceng agiki me wiki.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> Waco lok marac bot yalo ne obedo pim ma kityeko timo i kit tic. Yalo man ma pe nyutho, ma tye ka nyuto lacor mamegi i wang Yesu Kricito keken, onongo obedo lamal pa jo Juu. Lagwoko onongo omaro miyo jopuonj mamegi ngec maler pi karo ki atir pa ogore pa Isirayel. Pi tic man, omiyo yalo ki kit me bedo maber, kede ocwako ne obed jayaro ada pa Lubanga. Jo Juu onongo gitye gi bedo ma pe kacel ki jo lobo mukene weng, ka giporo ni gitye bot Lubanga. Gi onongo kigwoko‑gi pamba iye, ki gi waco ni gitye ki bedo maleng loyo jo mukene weng. Ento gi otyeko boro ki cwinya me lobo ki cagro me cano keno. Gi onongo gico ki ngec mamegi, ento gi pe ngene jami ma Lubanga mito, kede gi opiny ki adoko ma pe atir. Calo yalo ma pe nyutho, gi opodhiyo olucgi malo, gi nongo rwate i wang ki ber, ento pe gi nyutho mo—lacor keken. Ton pa jo Juu, ki tempe mamegi ma malonga, ki yubu lamogi ma maleng, ki lami lamogi ma kiwoto ki mwalo i wi gi, ki kit lamo mamegi ma ngolo cwiny, onongo ber dok ber i wang, ento yengo piny, kimer, ki kec maber pe tye.

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> Yat weng i pur me yat opwoya ne pe gitye ki mabur; ento yat ma pe tye ki yar ne pe gu cako paro me mito, ci pe gu geyo cwiny piny. Yat magi gityeko nyutu jo ma pe Yude. Gin bene ne pe gitye ki bedo ma woro Lubanga, calo Yude; ento pe gi ciko ni gitye ka tic bot Lubanga. Pe gi yaro mede ni gi bedo maber. Gi ne pe gi neno tic ki yoo pa Lubanga. I botgi, kare pa mabur me opwoya pe obino kombedi. Gin bene tye ka kuro cawa ma bi kelo gi cal ki geno. Yude, ma gi okwano ki bot Lubanga kica madit loyo, gi ne tye ki tung pi kit ma gi otiyo marac kwede kica magi. Twero ma gi yaro kwede omede keken peko gi. The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Ka cik me Sunday obino, lwongo pa Adventism me Laodicea ni gin jo me lagam pa Lubanga odok woko, pien giyub cim me lagam me tho, ki giyweyo woko laket me lagam me kwo. Ci giyweyo yang me lwongo, ci gin ma kitero i neno obedo dul ma odong ma ki nyuto kwede Yesaya, ma i 9/11 odwogo i yoo me con, ci ogolo piny i opuk ka oneno ni yore me bedo pa iye obedo ma lonyo, ci ki puc iye ki mabur mac ma ki kwanyo ki alita. Sister White owaco wa ni mabur ma i alita nyuto puc, ento puc en keken gin ma otyeko timo ka mabur okom lips pa Yesaya.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> Keng me mac en cal pa yweyo. Ka okete i lap, pe bi aa ki iye lok ma pe maleng. Keng me mac en bende cal pa rwom ki twero pa tem pa latic pa Rwot. Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Yoot” ma ki iye kac ma ki coyo i piny i cawa me agiki, gin aye yoot ma ki coyo i piny ka ki yabo kidit me gonyo ma abicel aryo—ma agiki—i ves abic me acaki me Revelation chapta aboro. Isaya, kede 144,000, gi kwero gi ka yoot oketo i lwedogi; ento “yoot” en lok. Lok eno keto i lwedogi ka gi kwanyo buk ki i lwete pa malak kede gi cham.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Mi gi bed maleng ki adiera me In: lok me In en adiera. Yohana 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Gin ma "odwogo" ki bedo gin ma ocweyo piny, kinyutu gi calo yat oak ki teil; ci calo ma Kristo "omiyo iye yat kit me morali, ki omiyo obed laloc me ada pa Lubanga," yat me Isaiah bene tye ki "kit me morali" matye iyegi, ma kinyutu ki "yub." "Yub" odong ki yat, kadi bene ka gin ma obedo lapi me yaro keken kigweyo piny. "Koko maleng" obedo "yub," ki Kristo aye "koko maleng" pa poropheci. Yat jene ma kinyutu calo gin ma ocweyo piny, kacel ki nyutu pa Isaiah keken i gin abicel, kinyutu dano, kacel ki dano weng; ento "koko maleng" kinyutu calo kit pa Lubanga. Ci, gin abicel me Isaiah nyutu yweyo pa Adventism ki 9/11 dok i "cik me Sunday," ki rwate matidi ma Isaiah medo i mukato pa poropheci kinyutu weng i lapeny mamege me "kare adii?". Pi Isaiah, lagam me "kare adii?" obedo ki 9/11 dok i "cik me Sunday."

## How Long? 1840–1844

Kare me nining? 1840-1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Agasti 11, 1840 oketo cal pa 9/11, ci ki gin matime me nyutu ma ocako ki Agasti 11, 1840 nyo otyeko i Okotoba 22, 1844, lweny i Gang Karmel ma i kind Elija ki lanen pa Jezebel otime. Ma lacen, lanen pa Baal onyutu ni gin lanen me bur, ci Elija ogero gi otho; ento i acaki pa med-gi Elija openyo ni, “en niningi ibedo gonyo i kind tam aryo?”

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Elija obino bot dano weng, owaco ni, “Itye nining me ibalo wiyi i kin tami aryo? Ka Ladit obedo Lubanga, luwuru en; ento ka Baal, luwuru Baal.” Dano weng pe gidwokone lok mo keken. Ci Elija owaco bot dano ni, “An—an keken—dong atye lanabi pa Ladit; ento lanabii pa Baal tye gin dichwo 450.” 1 Kings 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elija tye i 11 me August, 1840; openyo jo me kare meno ni lok me Millerite tye ada onyo pe tye ada? En lok mukene bot Laodicea, calo ma en onongo obedo i Isaya 6.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> Alufu mapol gutelo me ogamo adier ma William Miller otito, ki Lubanga otyeko okwanyo latic pa En ma tye i cwiny ki i twero pa Elija me tito lok. Calo Yohana, ma obino anyim pa Yesu, jo ma otito lok man ma dut gineno ni myero gi keto turu i pur pa yago, ki lwongo jo me cweyo tici ma rwate ki dwogo. Lok pa gi onongo oketo cako cwiny ki loyo matek i kanisa, kacel ki nyuto kit pa gi ma adier. Ka lunyodo ma dut me woto oko ki poto ma bino ocoyo, jo mapol ma onongo gityeko kube ki kanisa ogamo lok ma kelo kwedho; gineno dwogo woko pa gi, kede oyo ma rac me dwogo, ki peko madit i cwiny, gipukore piny i nyim Lubanga. Kede ka Roho pa Lubanga obedo i wi gi, gi konyo me coyo dwon ni, ‘Bworo Lubanga, kede mii yegi bot En; pien saa me bura pa En dong obino.’ Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

I kare me temo pa 1840 dok 1844, jo Protestant ma gikwero lok pa Elija obed gi nyiri pa Loma, ki gicwalo adol pa Protestantism bot Adventism me Millerite. Ki Isaya ki Elija, wa tye ki jo yubu aryo ma giyubu ni lapeny 'how long' obedo alama pa gin mukato ma ocake ki 9/11 kadong otum i Sunday law. I gin mukato pa Millerite, August 11, 1840 rwate kwede 9/11, ki October 22, 1844 rwate kwede Sunday law. Ka mach okolo piny ki i polo ki ocamo lim pa Elija, kidi 12 gibedo weng giter lacer ki lim, ci oketo alama ni 144,000 obedo bendera ma kigero calo kidi ma giter lacer. Lanabi ma pe adier nono, Elija ogengo gi; kakana, United States—lati ma pe adier—obi gengo calo kingdom me 6 i Sunday law.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Yesaya gony abicel cweyo dwong i kit me tem, yweyo ki puro opwot i iye jo pa Lubanga, ki 9/11 nyo i bot Cik pa Ceng Abicel. Elija tye ka tongo kit me Laodicea me jo pa Lubanga, ento bende tye ka keto angeya ikom yubu ikin lanen ma atir ki lanen ma goba, kacel ki ngec ma atir onyo ma goba. En aye, kacako ki August 11, 1840, nyo otum i October 22, 1844, tem me porofetik otero bot jo Protestant me kare pa Sardis; ci kaka mac i Got Karmel oketo pongo i dul aryo, dul aryo bende onen kwede i 1844. Dul acel i kit me temo obedo jo me dul pa Lubanga ma pud tye ka obedo jo me dul pa Lubanga me con; ki dul mukene obedo Millerite Adventism, ma i October 22, 1844 Lubanga obino donyo i dul kwede. Kare me temo ki pongo en aye lok me Vineyard, pien i tyen acel kono Millerite Adventism onwongo onyutu ni obedo lanen ma atir, ci i tyen acel kono Protestantisme me Sardis ocako timo rwom pa en calo Protestantisme ma ojuki. Kaka lanen pa Baal onwongo onyu tigi ni gin ma goba, ka cen jo me dul pa Lubanga ma con bende onyu tigi, ci jo Millerite oneyo gi calo nyara pa Rome. Lok me Got Karmel, kacel ki tyeko gin meno i cawa pa jo Millerite, kelo angeya me aryo pi Yesaya gony abicel ni lapeny, ‘kare adii?’ en alama pa kare ma ocako ki 9/11 nyo i bot Cik pa Ceng Abicel.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘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. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> 'Rwot Lubanga pa Abraham, Isaka, ki Israel,' lanabi okwayo, 'tim obed ngeyo i tin eni ni In itye Lubanga i Israel, ki ni an latic pa In, ki ni an atimo gin weng man ki cik pa In. Winya, A Rwot, winya, paka jo magi ngeyo ni In itye Rwot Lubanga, ki ni In idwoko cwinygi dok cen.'

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> Twol ma loyo cwiny ki kit maleng matek ocungo i wi dano weng. Lapriist pa Baal giyiyi ki luoro madwong. Pien gi ngeyo balgi, gineno ni dwoko kum me balgi obi i tem ikomgi.

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> Pe otyeko kwayo pa Elija, to leb me mac, calo loc ma ler-leng, obur ki polo i kom ma ogwal malo, omoko rwate, ololo pii ma i bur woko, kacel ki omoko kidi pa kom pire keken. Ler pa mac olero got, kun olia wange pa jo mapol. I coo ma piny, kama jo mapol tye ka neno ki cwinya pe kuc kit timo pa jo ma i wi got, obur pa mac nen maber, kun jo weng gumito i neno ne. En calo cal me mac ma i Red Sea ogoro nyithindo pa Isirayel ki lwak pa Misri.

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> Dano matye i got gi kwanyo wiyegi piny i lworo i bwot Lubanga ma pe nen. Pe gi twero mede neno mac ma ki polo ocwalo. Gi bwoyo ni mac obi camgi; kede, ka gi poko cwinye woko i ticgi me yee ni Lubanga pa Elija obedo Lubanga pa laditgi, ma gi mito bedo gi bwot iye, gi wuo kede dwon acel, “Laa Rwot, en aye Lubanga; Laa Rwot, en aye Lubanga.” Ki ceke ma peke, kwon mane gi wuoyo oyabo woko i wi got, kendo odwogo i piny matye ii tere. Pien, Isra’el ocung woko; pe dong gicayo; gi loko cwiny. Pien, dano oneno kit madwong me gicoyo nying Lubanga. Kikome pa woro Baal, i kobo ki tic ma rwate ma Lubanga ma atir mito, dong oyabe maber weng. Dano gi ngeyo kom pa Lubanga ki yec ne i gudo lany ki koth, nyaka obedo ma gigamo nyinge. Kombedi gi tye pire tek me yee ni Lubanga pa Elija obedo maloyo nyigogi weng.

## How Long? Moses

Nyaka kare adi? Mose

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Cawa ma acel ma lapeny me alama, ‘cawa ade?’ kiwaco i Lok me poropesa, obedo i kwo marac ma aboro ma otime i kom jo Ijipti i cawa pa Mose. Kwo marac ma aboro obedo ‘locusts’ (alama me Islam) ma kikelo gi ki ‘east wind’ (alama me Islam).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Mose ki Aron obino i bot Farao, ci gi owaco bot en ni, ‘Ma eni ni Lubanga Rwot pa jo-Hebru owaco: Pien kare nining in pe iketo piri piny i wang an? Yweyo jo amara wot, pi gubed gilimo an. Ento, ka in pe iweyo jo amara wot, nen, kin abiro okelo akuru i piny mamegi; gin bicwilo wi piny, piny pe binene; ki gin bicamo dong ma odong botu ki kidi me lela, ki bicamo yot weng ma tye medo botu i lum. Gin bipongo ot mamegi, ki ot pa lutic mamegi weng, ki ot pa jo-Misri weng; ma cwin mamegi, onyo cwin pa cwin mamegi, pe gineno, ki kare ma gitye i piny okato tin kombedi.’ Ci en odwogo iye, oaa woko ki bot Farao.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Latici pa Farao owaco bot en ni, “Ngacel ngat man obedo kop i wa? Wek lacho wot, myero gubed me timo tich bot Rwot, Lubanga gi. Pud pe itye ki ngec ni Misri dong obale?”

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> Gikelo Moses ki Aron dok bot Farao; Farao owaco botgi ni, "Wut, tim tic i bot Rwot Lubanga mewu; ento nga gin ma biwut?"

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Moses owaco ni, “Waceto ki lutino wa ki ladit wa, ki lawi wa ki nyako wa, ki loke wa ki dyang wa waceto; pien wa myero watim mere bot Ruwa.”

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> En owaco botgi, “Mi Rwot obed kede wunu macalo an abiro weyo wunu ki lutino wunu; nen ni, pien peko tye i anyim wunu. Pe kamano: wut kombedi, wunu ma laco, ki tim tic bot Rwot; pien mano onongo wun mito.” Ci gi kwanyo woko ki bot Farao.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Rwot owaco bot Mose ni, Ket lweti i wi piny pa Misiri pi ajwara, mondo gibin i wi piny pa Misiri, gi min yier weng me piny, bene gin weng ma kal me polo okwongo cen. Mose onyutho twakne i wi piny pa Misiri, kede Rwot okelo yamo me tung ceng i wi piny pi ceng weng, ki pi odii weng; ka okinyi obino, yamo me tung ceng okelo ajwara. Ajwara ogolo malo i wi piny pa Misiri weng, ki gibedo i tong piny pa Misiri weng; gitye matek atir; con pe obedo ajwara calgi, ki bangegi pe binedo calo gin. Pien gigengo wii piny weng, omiyo piny obedo buth; gi min yier weng me piny, ki megu weng me yadi ma kal me polo okwongo cen; pe odong gin mo keken ma yier i yadi, onyo i yier me pur, i piny pa Misiri weng.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> En dong Farao ocako kwayo Mose ki Aron otito; ki owaco ni, “Atyeko timo richo bot Rwot, Lubanga mwu, kede bot wunu. Kombedi ento, i weki an richo na man keken i tung’ acel, apeny wunu; penyu Rwot, Lubanga mwu, obed ogolo ki i an tho man keken.” En owuok bot Farao, openy Rwot. Rwot ocoyo yamo madwong ma tek me tung cen, ma ogolo lagony woko, oketo-gi i Red Sea; pe onwongo tye lagony acel peke i kom ducu pa Misri. Exodus 10:3-19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Ma acel, “Rwot Lubanga pa jo‑Hebru” openyo ni, “Pi kare adii ibalo kiyube piny i anyim an?”; ci dong lacoo pa Farao dogi openyo Farao ni, “Pi kare adii ngat man obedo lacup iwa?” Lapeny man kityeko penyo i kare me bal me aboro, ma rwate kwede 9/11 pi lok mapol. Bal me apar obedo goyo tho pa gin ma nywako me acel, ma rwate kwede musalaba, ci dong obed ki bwor cwiny i but “Red Sea”, ma ngec me Lamo omoko rwate kwede bwor cwiny pa latic pa Yesu i bot musalaba, ma rwate ki Bwor Cwiny Madwong pa jo Millerite i 1844. Atura adek magi weng rwate kwede Cik me Sande. Bal me apar obedo Cik me Sande, ci i con con, bal me aboro okelo “locusts” i “poyo me tung’ anyim.” “Locusts” ogero opong piny weng, macalo Islam tye ka omoko piny weng kombedi, pien opwodho ocel pa en ki “immigration” ma kica. Nining pa Latin pa “desert locust” en “locusta migratoria,” ma nyutu pwodho pa Islam ki “immigration” ma kityeko nyutu i kit‑nen pa piny calo “migration.”

The ninth plague was a darkness that could be felt.

Peko me ochiko onongo obedo kec ma ki twero keto kede cing.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Rwot owaco bot Musa, “Yar cing mamegi i polo, pi obed otur i lobo pa Misri, otur ma romo cimo.” Musa oyar cingne i polo; ci otur ma mot tutwal obedo i lobo pa Misri weng pi ceng adek. Pe gineno acel ki acel, pe bene ngat mo otunge woko ki kabedo ne pi ceng adek; ento lutino pa Isirael weng ne gi tye ki ler i ganggi. Exodus 10:21-23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

I cal me "how long" ma kityeko yaro ki Got Karamel ki Elija, tye lapok ma oneno ka mac obur ki polo. Lubanga pa Elija otime gin ma Baal pe twero timo. I mukato pa Millerite, lapok kityeko miyo bot Protestantism pa Sardi ma oboto ki Adventism pa Millerite. Ki Mose, lapok obedo oturu onyo liel. Liel obedo i ot pa Jo-Hebru. Aisaia dong mii wa ngec ni gin ma pe tye ki liel i rek pa Mose, kacel ki gin ma Elija obalo, kede gin ma gwire woko agwata pa Protestantism i kare pa Millerite, gin "jogi" ma "winyo" "adada, ento pe ginenge; ki neno" "adada, ento pe gipeko." Eka kityeko waco lok pa jogi ni, "Tim cwinya pa jogi obed matut, ki tim gedo pa gi obed matek, ki yew wanggi; pede gi nen ki wanggi gi, ki winyo ki gedo gi, ki nongo ngec ki cwinya gi, ki gilok dok, ki gubed gi yot."

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Isaya ne obedo mito timo tic, ento tic ma kiketo iye me nyutu lok bot joma pe bi winyo odoko pire tek; pen owaco ni, “Rwot, nyaka kare mene?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Bal apir pa Ijipita ma adek agiki miyo adwogi pi tung adek ki 9/11 i bot cik pa Sande. I August 11, 1840, kwena pa malaika ma acel omino teko; i April 19, 1844 malaika ma aryo obino, kadong i Camp Meeting pa Exeter, August 12–17, kwena ne omino teko; kadong malaika ma adek obino i October 22, 1844. Malaika ma adek rwate ki cik pa Sande, kamano nyutu yore me wot i tung adek; pien pe itwero bedo ki ma adek labongo ma acel ki ma aryo.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> Kwena me acel ki me aryo onongo kimiyo i 1843 ki 1844, ki kombedi wan tye i yaro pa me adek; ento kwena adek weng pud mito yaro. En pire tek kombedi calo con con ni kikobo dok dok bot jo ma tye ka yeny ada. Ki coc ki dwon, wan mito cwalo yaro, ka nyuto rwomgi, ki kit me tic kwede lok pa porofeci ma kelo wa i kwena me lami pa Lubanga me adek. Pe romo bedo kwena me adek ka peke me acel ki me aryo. Kwena man wa mito mi bot piny i coc ma ki goyo, i waco, ka nyuto i rwom pa mukato me porofeci gin ma obedo con ki gin ma bi bedo. Selected Messages, book 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Ki lamo pa Lubanga, kityeko nyutu ni bal ma me apar pa Misri rwate ki Kurusi, ki poto cwiny ma ocake kwede. Omiyo bal me apar en obedo lok me adek; ma i kicwinya me porofetik, myero lok me acel ki me aryo weko anyim. I 9/11 Rwot openyo Farao, “kare nining?” ci dong i kono, latic pa Farao bene openyo, “kare nining?” Ka Mose ocwalo lapeny pa Lubanga me “kare nining?” bot Farao, ci mapwod pe latic dwogo lapeny pa Mose bot Farao, Mose nonye kare me loko wot, ni, “ocoyo woko, ci o aa woko ki bot Farao.” Cweyo 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 obedo kare me dwoko tung me porofeti, ma kireyo calo kit i kare ma Mose omiyo kome me apuk ma obino ki yamo me tung anyim.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> Tye kare ma gikel yiko madwong i lok me con pa piny mapol ki pa kanisa. I rwom pa Lubanga, ka kare ma matek magi mapatpat obino, kimiyo ler me cawa meno. Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Peko ma obino anyim ocweyo cun onyo otum, malubo ki rwom ma itye iye. 9/11 obedo “tung me yiko yore i gin pa kare me pinyno ki pa Kanisa.” I kare meno, jo pa Lubanga kicoyo gi me dwogo ki wot i yore macon; ento gikwero wot iye, ki pe giwinyo dwol me tarumbeta. Pwoyo i kin cun ki otum kityeko otime inyim Elija, ki Mose openyo ni, “pud adii?” En dong medo waco i coc man ni:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> Tye kare ma loyo tutwal i lok ma otime con pa piny ki pa Kanisa. I cing pa Lubanga, ka tem mapatpat magi obino, ler me kare meno kimiyo. Ka kigamo, wot anyim i kwo me cwinya; ka kiketo woko, dok piny i kwo me cwinya ki poto bote odonyo anyim. Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Wabimedo kom me ‘kare mene’ i coc ma bino.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> I dwe me May, 1842, gidutu General Conference i Boston, Massachutes. Ikare ma gicako dul man, Owadwa Charles Fitch ki Apollos Hale, pa Haverhill, ginyutu cal me lok me nabi pa Daniel ki Yohana, ma gigoyo iyi lada, kacel ki namba me lok me nabi, ma nyutu kit ma lok magi otimore. Owadwa Fitch, ka onongo tito ki cal ne i wang General Conference, owaco ni, ka onongo tye ka neno lok me nabi man, oparo ni, ka onongo twero kelo jami macalo ki ma ki nyutu kany, obimiyo lok man obed yot, ki obiweyo yot pi onyutu ne bot jo me winyo. Kany obedo twic maloyo i yore wa. Jogi man gitye timo gin ma Rwot otyeko nyutu Habakkuk i neno ne pi higni 2,468 con, waco ni, ‘Coyo lok me neno, ki i timo ne maler i tabul, pi ngat ma kwnyo ne obed twero ocwal. Pien neno pud tye pi cawa ma kiketo.’ Habakkuk 2:2.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> Ingo ka gityeko waco lok manok ikom jami eni, kimiyero ki dano weng ni kicwalo i lithograph mapeca dul adek macalo eni, ma kityeko timo oyot. Ki lwongo gi ‘mapeca me ‘43.’ Man obedo Konferens ma tek tutwal. The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> Atyeko neno ni cal me 1843 onongo otere ki lwak Rwot, kede ni pe myero ocoyo ne; ni lim ma iye onongo obedo calo kit ma En onongo mito; ni lwakne onongo i wi ne, omwoko bal i tung lim mogo, pi pe ngat mo romo neno ne, nyaka lwakne okwanyo woko. Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Obedo cobo me tyeko pa jo mukwano ma pwonyo me Second Advent kacel ki papula gi, ka ginywako i ‘wiye me niye ma con,’ ni kwanyo me chart obedo tyek pa Habakkuk 2:2, 3. Ka chart obedo gin ma ajwaki pa lanen (kadi jo ma gikwero man gibayo niye ma con), ci gin man twero nyutu ni mwaka 457 BC en mwaka ma kikome iye me kwan kwede nino 2300. Omito ni 1843 obed mwaka me acel ma gicoyo ka gikwanyo ka lok me kare, pi ni ‘lanen’ myero ‘oturo,’ onyo obed kare me tur, ma iye gurup me nyako ma ngwen gi myero ginin ki gituru i kom lok maduongʼ me kare, cokcok ka pe gitye ka gibino cogo gi i dwong me “Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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