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# Elijah - Number Thirteen

Elija - Namba apar adek

Forty-six

Piero angwen abicel

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

I coc ma con, wan onongo wa rwate Elija ki kit me con otime i mwaka 1798 dok i 1844. Elija, ki cal, odonyo i kit me con otime man ka William Miller onongo kigero ne me loro lok pa malaika ma acel. Dako ma laco otho i Sarepta tito calo kanisa ma opong ki geno, ma tye ka acoko yic aryo, onyo lobo aryo ma kibedo lobo acel i Nino 22 me October, 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Waci botgi ni, Man aye ma Rwot Lubanga owaco: Neno, abi kwanyo nyith Israel ki iye piny ma pe gene Lubanga, kama gidonyo iye; abicoko gi ki tung weng, ci abigamo gi i pinygi keken. Abi miyo gi bedo piny acel i lobo, i got me Israel; ci rwot acel bi bedo rwot botgi weng; ci pe gubibedo piny aryo doki, pe gubibiyabyab doki i bundu aryo pa rwot mo keken. Pe gubibalo piri doki ki kicgi, onyo ki gin ma rwenyo, onyo ki balgi mo keken; ento abi warogi ki i kabedogi weng ma gibalo iye, ci abikwero gi; ci gubibedo jo me an, an bene abi bedo Lubanga gi. Ci Davidi, lacot pa an, bi bedo rwot botgi; ci gin weng gubibed ki jalony acel; gubiwot i cikke an, gubigwoko yore me an, ci gubicitimo gi. Ci gubibedo i piny ma amiyo Jakobo, lacot pa an, ma kwaro wunu obedo iye; ci gubibedo iye, gin, gi nyithgi, ki nyith nyithgi, kare weng; ci Davidi, lacot pa an, bibedo ladit megi kare weng. Kadong abi keto lagam me kuc ki gi; obedo lagam me kare weng ki gi; ci abi keto gi piny, abiyubu gi mapol, ci abiketo ot me yer pa an i tunggi kare weng. Panda me can pa an bene binen botgi; ee, an abi bedo Lubanga gi, ci gin gubibedo jo me an. Ci jo piny ma pe gene Lubanga gubineno ni an Rwot, akwero Israel, ka ot me yer pa an obedo i tunggi kare weng. Ezekieli 37:21-28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Tye kica mapol ma Ezekiel onyutu, ma kiwaco ni bimiyo bot latiang aryo, ma gin piny aryo ma gubedo piny acel. Wa bi cako poyo ikom kica angwen magi, ma Sister White oketo nyinggi calo "bino" angwen; gin weng otyeko i kare acel, i ceng 22 me dwe October, 1844.

> “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.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

Bino ma acel, ma Sista White waco kwede, obedo bino pa lapriest madit pi “yweyo pa kabedo maler,” ma myero otime i agiki pa imwaka alufu aryo ki mia adek. Lok me coc en miyo lagam i lapeny me Daniel 8:13 ma penyo ni, “Obedo kare adwogi mene neno ma ikom misango me pi nino keken, ki richo ma kelo opoto, me miyo kabedo maler ki lwak obed gikwoto i wii ti?” Lok me coc apar angwen nyutu ni yweyo pa kabedo maler binen cako i agiki pa imwaka alufu aryo ki mia adek. Ezekiel owaco ni Lubanga bino “kawo lutino pa Isirael ki bot jo mape ngeyo Lubanga, i kabedo ma gidonyo, ci bino cobo gi ki i tung atata, ... ci jo ma kikobo pe dong giyiko piregi” pien Lubanga “bino yweyo gi: ci gubedo jo pa an, ki an abedo Lubanga pa gi.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

I ceng 22 me October, 1844, “bino” me aryo ma Sister White owaco iye, en opongo pa Daniel chapta 7, vesi 13, ma nyutu ni Wod Dano obino bot Ladit pa nino me cwako kom me rwot. Ezekiel owaco ni Lubanga “obi timo gi nation acel i piny i wi got pa Israel; kede rwot acel obed rwot pa gi weng.” Ezekiel nyutu Kristo calo rwot ki nying “David,” ka owaco ni “David laticna obed rwot pa gi.” Bene nyutu ni Kristo, calo David, obed “lurem acel” pa gi, kede ni “laticne David obed” bene “prins pa gi pi kare weng.” Rwot mito nying me rwotne, kede mito twero me loro piny kede jo pa kingdomne. Ka pe tye jo, pe obedo kingdom.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> A neno i neno pa oturo, ci nen, acel macalo Wod Dano obino ki kuot me polo, obino bot Ladit me Nino, ci gicwalo ne macok i nyimne. Ci gimi ne twero, ki pak, ki lobo pa Rwot, wek jo weng, lwak weng, ki leb weng, limo ne: twero ne en twero ma pe ngolo kare, ma pe bi kato woko, ki lobo pa Rwot ne ma pe bi hing. Daniyeli 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

Bino ma “adek” ma Sista White otyeko nyutu, obedo kare ma Kristo, calo “lacam pa kica,” odonyo matwal i ot pa En me poko wod pa Levi maleng. Ezekiel owaco ni Kristo, “bi yweyo gi; ento gibedo jo na, an abedo Lubanga gi,” kacel ni “En bite timo kica me kuc kwede gi,” “ma obedo kica ma pe rum.” Kica bityeko ka Lubanga bitero “ot maleng pa En i tunggi,” kacel “jo me piny bi ngeyo ni an, Rwot, apoko Israel maleng, ka ot maleng pa an obedo i tunggi.”

> 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 messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Lakwena ma ocweyo yore pi Kristo, “lakwena me laloc” i gin matime pa 1798 nyaka 1844, ne obedo Elijah, ma William Miller orwate iye. Ka Kristo obino macek i ot pa En, en opyero “lutino pa Levi” calo “mac pa laryeko.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

Bino mapat ma kityeko i 22 October, 1844, obedo bino pa laco me nyom. Ezekiel owaco tyen aryo ni piny ma ki doko acel ko i lati aryo obedo jo pa Lubanga, en bende obedo Lubanga gi. Man kityeko ki nyom. I 22 October, 1844, lok me poro angwen ma kityeko, ma Sister White okwaco komgi, gin pire kene kimenyo kwede lagam pa lati aryo me Ezekiel.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Elija tye macalo lacot ma oyabo yo pi lacot me lagam. Kristo onongo nyutu ni Yohana Baptiisita obedo lacot ma oyabo yo pi bino me acel pa en. Dako White onongo nyutu ni William Miller obedo Elija, ci Miller oyabo yo pi bino pa Kristo macalo “Jadolo madit,” “Wod dano,” “lacot me lagam” ki “laco me nywako.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Ka otyeko mwaka adek ki aboro, Elija obino ki Sarepta, kany ma otyeko bedo kwede dako ma laco ne otho ki lati ne ma lacoo; ocimo Ahab ni olwongo Israel weng i Got Karmel. Ezekiel owaco ni jo mape tye ki yecu gubino ngeyo ni Lubanga obedo Lubanga, ka obeko ot pa Iye ma maleng i tung cen pa jo ma gicoko pire tek ki tung aryo. I Got Karmel, Elija owaco bot Israel ni gibedo wero ka Lubanga obedo Lubanga onyo Baal obedo Lubanga; ento opongo lapeny pe keken ikom ngat mane ma obedo Lubanga ma tye atir, ento bene ikom ngat mane ma obedo lanenyo ma tye atir.

> 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.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Jo Isirayel weng, kacel ki Ahab, ngene ni Lubanga pa Elija en aye Lubanga, ka mac o aa piny ki polo omire cier pa Elija. Aa piny pa mac i Got Karamel nyutu cawa ma Lubanga oteketo ot me lamo pa En i tung piny ma kicoko ki tig aryo. Tim pa mac i Got Karamel onyutu ni Lubanga en aye Lubanga, ki Baal obedo lubanga ma pe tye.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Tic ma pire tek i Sarepta, ka Elija ocobo ringe i wi latiino pa laker ma otho kare adek, onongo onyuto bot ne ni Elija en dano pa Lubanga; kede tic ma pire tek i Karmel otimo gin acel keken. Pe keken mac me Karmel onyuto ni Lubanga en Lubanga, ento bene onongo onyuto ni Elija obedo porofeta ma atir pa Lubanga, i kato ki joporofeta pa Baal ki joporofeta pa yago. I gin lok pa 1840 nyaka 1844, Miller ki jo‑Miller ginyuto ni gin joporofeta ma atir, i kato ki joporofeta ma pe atir pa Protestantism ma ocako woko ki adada, gi ma i gin lok pa kare meno keken ginyuto ni gin nyiri pa Jezebel.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Elija i Karmel obedo calo tic me yaro tung me Protestantisimu ma atir, pien kingdom ma namba 6 i porofesi me Baibul, lec me piny me Revelation apar adek, tye ki tung me Protestantisimu ki tung me Ripablikanisimu, kede con ocako lalo i 1798. I 1798, i agiki me higa adek ki nus me lwak pa Jezebel, Elija obino ki Sarepta me nyutu ber-ber ni kanisa mene obedo tung me Protestantisimu i lec me piny.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Dako ma lami otyeko pa Sarepta tye ka woto ki kare me Thyatira cen i lonyo, i kany ma bedo pa en me dako ma lami otyeko bi kwanyo woko. Wod pa en ma odwogo i kwo nyutu jo ma Jezebel okwanyo gi kwo i mwaka adek ki abut me kec. Olii aryo ma en tye ka kayo pi mac, obedo ot aryo pa Israel me kom, ma ne bi cego kacel me bedo piny acel; ci piny eno obedo Israel me cwiny. Dako ma lami otyeko ne bi tic ki olii aryo me cako mac, ma obedo i Karmel, ki i October 22, 1844, ka lacam me kica ocweyo nyithindo pa Levi maleng ki mac me la bur.

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Mac obedo cal me golo piny me Cwiny pa Lubanga, ma otimo i Karmel kede i Midnight Cry ma otyeko i 22 me October, 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Ka kare pa Pentekoste otyeko bino, gi tye weng ki cwiny acel i kabedo acel. Ki nining, dwon oaa ki polo calo yamo ma tek ma yweyo matek, opongo ot weng ma gubedo iye. En leb ma kiyaro calo mac onen botgi, ci gibedo i wi gin acel acel. Gin weng opongo ki Tipu Maleng, ci gicako waco ki leb mapat pat, macalo kit ma Tipu Maleng omiyo gi lok me waco. Acts 2:1-4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Cweko piny pa Roho Maleng nyutu waco lok, ci dako ma lami otho obedo ka cako keto mac, pi otwero tedo kic me cham, ma obedo lok.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> An acito bot malaika, aciwaco bot en ni, “Mii an buk matino.” En owaco bot an ni, “Kwany ne, kede icham woko; obi miyo tumbo me in obed marac, ento i wangi obedo mit calo asali.” An okwanyo buk matino ki lwete me malaika, acam woko; obedo i wangi an mit calo asali; en kacel ka apong ame acamo, tumbo me an obedo marac. Revelation 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Lok ma Ahab ogamo tutwal bot Jezebel en ni Lubanga pa Elijah obedo Lubanga ma ada, pien Ahab onongo otyeko neno kombedi ni Lubanga pa Elijah odwoko ki mac. Lok ma kiyaro tutwal i 22 me October, 1844 en lok pa malaika ma adek. I rwom acel keken, lok ma Ahab ogamo onyo lok pa malaika ma adek omiyo cwiny Jezebel ocoyo matek.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ento lok ma aa ki East kacel ki ma aa ki North bi miyo wic pa ne peko; ci obi woto ki tuju madwong me ketho, kede me golo woko jo mapol tutwal. Daniel 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Kwena ma obino ki East ki North” pa Daniel nyutu lok ma miyo ceke bot rwot me North, ma en Jezebel, kede en ocako kwanyo me agiki i rek pa piny. Lok en otyeko nyutu ne ki lok ma Ahab ocwalo bot Jezebel, kede bino pa lok pa Malaika me adek i yabo pa hukumu i 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Ahab owaco bot Jezebel weng gin ma Eliya otimo, kacel ki kit ma otyeko ogoyo lawi weng ki okang. Eka Jezebel ooro lakwena bot Eliya, owaco ni, “Jogi tim an calo mano, ci medo pire kene, ka pe amii ngolo mamegi obed calo ngolo pa acel i gi, kin i cawa man calo eni.” 1 Rwot 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Elija, calo alama, tye ka nyutone i kare me gweng ma cako ki 538 oo i 1798. Eka i 1798, Elija onen i kit me gin ma otime macalo William Miller. I 1844, Elija tye ka kwayo mac pa Midnight Cry me oo i piny ki i polo. Eka i 1863, Elija kede lok pa en giyabwede. Lok pa en obedo lok pa Mose me kare abiro, kacel bene tye ka nyutone ki lok me lat aryo pa Ezekiel. Pongo lat aryo i tyeko me ywayo gi obedo lok pa dako me Sarepta ma laco ne otho, kede en opongo lat aryo mapwod pe ocako tedo kio.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Kit ma James ki Ellen White owaco, Adventism pa Millerite obedo Adventism pa Laodicea i 1856, ci lacen, i 1863, ka gikwanyo lok pa Elija ikom “kare abicel aryo” pa Musa, gikwanyo woko twero ma logik mito me ngeyo medo ngec ikom “kare abicel aryo” ma Lubanga onongo otemo me kelo piny i 1856 (ki bot lok me coc abicel adek pa Hiram Edson ma pe gityeko). Logik omiyo gi cako kobo piny kit me gang me adwogi ma malayika gicwayo William Miller wek oketo kacel. Kidi “ma acel” ma Miller oyubu, en aye kidi me gang ma Adventism pa Laodicea onongo kikube iye i rek ne weng. Kwanyo woko kidi acel pa adwogi meno ocweyo cim pa Laodicea, kite ma romo yeco, ento gitemo manok keken.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Yweyo pa Hekalu ma ocake i 22 Otober 1844, otime ki yweyo pa “lwak” mane kiketo piny i tiende, kacel ki Pach Maler, i Danyel 8:13. Lwak ne kinyutu kwede “yadi aryo” ma dako ma lacone otho i Zarefath ocweyo pi mac. Yadi aryo gin ne ot aryo pa Israel ma matir me con. Efraim ma matir ki Yuda, myero kikweyo gi dok obed piny acel me Roho, ki myero kiyweyo gi Malak mar singruok ka yabo bura. Piny aryo meno ne en “lwak” mane kiketo piny i tiende.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Gamo pa Ezekiel obedo ni Lubanga bi “kwanyo nyithindo pa Israel i tung jo ma pe tye ki ngec pa Lubanga, kama keken ma gi oceto iye,” kede bi “dwogo gi but kacel,” “kede kelo gi i piny pa gi keken.” Piny pa Israel ma atir obedo piny me lamal, onyo piny ma ki lagamone, onyo Yuda. Piny me lamal me cwinya i mwaka 1798, obedo piny pa lel me piny ma tye ki law aryo i Apokarifu apar adek.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> I nino ma an abalo lwe botgi, pi akelo gi woko i piny Misri i piny ma an apimo pi gi, ma opukore ki lacit ki mo yany, ma obedo lamaleng pa piny weng. Kadi pe, dok an abalo lwe botgi i gungu, ni pe abikelo gi i piny ma an amiyo gi, ma opukore ki lacit ki mo yany, ma obedo lamaleng pa piny weng. Ezekiel 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Ot aryo pa Isirayɛl ma atir gibedo i piny ma ne “lamal pa piny weng,” piny ma “oyut” ki “min dyang ki opur.” Ka ot aryo pa Isirayɛl ma atir gubungu kacel calo Isirayɛl me Laro, ki waco botgi ni gubikete i pinygi kene. “Piny me lamal” me Laro en kabedo ma “kit me tic” pa Millerite i acaki ki “kit me tic” pa 144,000 i agiki gitye iye i kare ma lewic me piny tye ka loyo. Kit me tic ma nyutu 144,000 twero keken myubo i piny pa lewic me piny. Kit me tic mo ma tye ka cwalo ni en kit me tic pa malaika adek ki piny mukene mo keken, en pe atir, pien Alfa ki Omega pol kare nyutu agiki ki acaki.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> Kica ki ogwede pa Lubanga ma pe tye gi rwate o yweyo madwong iye piny wa; obedo piny me twero, ki lamal pa lobo weng. Ento kun wa onego dwogo apwoyo bot Lubanga, kun wa onego woro Lubanga ki cik pa en, jo Kristien ma i Amerika ma ginywako nying Kristo gipong ki cwiny madit, ki gombo marac me kwanyo jami pa ngat, ki geno i keni keken...

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> Cawa osudo ka kwer ocuro i yo, ki rwom pe romo donyo, ki ngat ma weko richo omiyo pire tek bedo pech. Ento cing pa Rwot pe osiki me pe romo konyo, ki wit pa En pe otek me pe romo winyo. Dano me United States obedo dano ma kigwoko-gi ki kica; ento ka giketo piny twero me lamo, gi weko Protestantism, ki gimiyo cwiny maber bot Popery, mit pa richo-gi obipong woko, ki ‘weko yie pa piny’ bicone i buk me polo. Gin ma lube ki weko yie man obedo poto pa piny. Review and Herald, May 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Coc 13 ki 14 i kiit 8 me Daniel nyutu goyo i ti pa ot me maleng ki lwak pire kene. Lwak obedo ot aryo pa Isirayel ma pire tek. I kare me higa 1260 me Cawa ma Odur, Jerusalem kigoye i ti.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Kimii an okang ma calo tung; malaika ocung ka owaco ni, “Cung, kadong irup Hekalu pa Lubanga, ki alta, ki jo ma lamo iye. Ento wang ot ma tye woko ki Hekalu, weke i woko; pe irup; pien wang ot en kimiyo jo ma pe Yahudi; ki gweng ma maleng gibicobo iye ki cingegi pi dwe 42.” Nyutu pa Yohana 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Yohana i cabite apar acel me Lalak, ki waco bot en ni: “Pe pimi ot pa Lubanga kende, ento bende pimi jogi ma gami iye.” I kit me poro, Yohana obedo tye i dwe 22 me October, 1844, ka kimiyo en cik ni opimi ot pa Lubanga kacel ki jogi ma gami iye.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> An akawo buk matidi ki i cing pa lacar, kede acamwe weng; kede en obedo i tong na mamit macalo omiere: ento lacen ka acamwe weng, ita obedo macwer. Revelation 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

I rek apar me cik apar me Revelation, Joni onyuto gudo cwiny ma pire tek me 22 October, 1844, ci kacel keken ne gi waco bot en ni opim ka maleng kede lwak. Gin ma penyo i Daniel cik aboro, rek apar adek, obedo kucungo piny ki cing pa ka maleng kede lwak. Joni owaco bot wa ni joma pe joYahudi bi cungo piny ki cing otono ma maleng pi dwe 42. Dwe 42 obedo higni adek kacel ki dyere pa Eliya. En obedo Kare me Otum, cako ki 538 dok i 1798. Kacel ki tye i kabedo poropeti i 22 October, 1844, Joni ne gi waco bot en ni we dyeo me ka woko; pe ipim en, pien kimiyo en bot joma pe joYahudi, kede otono ma maleng gibicungo piny ki cing pi dwe 42.

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Ka giywaco bot John ni opimo "ot pa Lubanga, ki kica, kacel ki jo ma gulemo iye"; i lok pa Daniel aboro ki rek apar adek, giywaco ni opimo ot maleng kacel ki lweny. Ka giywaco bot John ni "pe" iyaro mere 1260, dong myero opimo ki 1798 dok i kabedo ma onongo otie iye i 1844. 1798 dok i 1844, ka opimo, rwate ki mere 46. Cako me mere 46 onongo i 1798, ka "kare abiro" pa Moses ma i kom ot pa Israel ma i tung bor onongo otyeko. Tyeko me mere 46 onongo i 1844, ka "kare abiro" pa Moses ma i kom ot pa Israel ma i tung bari onongo otyeko. Pim pa John rwate ki mere 46. Namba 46 nyutu calo ot pa Lubanga. Yesu owaco ni, "Bum ot pa Lubanga man, ka i nino adek abi le kene"; ento jo Yuda ma gicoyo lok owaco ni ot pa Lubanga onongo gile i mere 46.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Yesu odwokogi ni, “Bal woko hekalu man, i ceng adek an abi dwogo yiko ne.” Ci jo Yahudi owaco ni, “Hekalu man kityeko yiko ne pi higni 46, in ibi dwogo yiko ne i ceng adek?” Ento en owaco pi hekalu pa ringe. Yohana 2:19-21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Yesu okawo kom pa Adamu ka Adamu dong opoto, ki ducu lunyodo marac ma ki kwanyo ki bot ladit, me weko citalo pi wa me loyo ka en oloyo. I kom ranyisi aryo, nyuto ni kom pa Kristo pe tye ki lunyodo marac ma ki kwanyo ki higni alufu angwen me richo, obedo yaro waini pa Babilon; pien nyuto ni Kristo pe ogamo lunyodo marac ma ki kwanyo, obedo pwonj madito pa Katolika.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Roho acel acel ma pe yaro ni Yesu Kristo obino i ringo, pe aa ki Lubanga; kede eni aye roho me Antikristo, ma owinyo ni obi bino; kede kombedi bene dong tye i piny. 1 Yohana 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Pien jobwolo mapol gudonyo i piny, ma pe gi yaro ni Yesu Kiristo obino i kom ringre. Man aye ngat ma obwolo ki Antikristo. 2 Yohana 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Hekalu pa ring pa Kirisito ne obedo hekalu pa ring pa ngat acel acel.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> Kirisito pe onongo tye i kabedo ma ber tutwal i gungu ma pe tye jo me medo i teme pa Setani calo ka Adam onongo gitemo i Eden. Wod Lubanga opoko pire piny kede oyaro kit dano, nyim ka jo-piny dong gityeko woto mabor pi iito alufu angwen ki Eden, kede ki kitgi me acaki me maleng kede atir. Richo dong otyeko keto cal ma rac ma matek i wi jo-piny pi iito mapol; kede poko paco me kom, me wic, kede me kit atir otye loyo i bot jo-piny weng.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> Ka ngat ma temo otemo Adam i Eden, onongo pe obedo ki kur pa richo. Onongo otye i wang Lubanga ki tek pa lamal pa iye. Jami weng pa kom iye, ki teko weng pa iye, onongo gityeko medo calo acel, ki gityeko rwate maber.

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> Kristo, i agweng pa tem, otwe i kabedo pa Aadam me cogo tem ma Aadam onongo pe otwero cogo. Kany Kristo oloyo i kom dano ma obalo, ki woko me mwaka alufu angwen ikare ma Aadam ogwoko woko ki ler pa ote. Kun gi golo woko ki bot Lubanga, kacak pa dano ocako weyo, dul acel acel ma bino anyim, ki woko loyo bedo maler me acaki, rieko, kede ngec ma Aadam onongo obedo kwede i Eden. Kristo ocogo bal kede peko pa kacak pa dano, macalo kit ma onongo tye kwede ka Obino i piny me konyo dano. I kom kacak pa dano, kun peko pa dano ma opoto tye iye, onongo myero obedo atir i tem pa Satan i yore weng ma gin bi temo dano kwede. Selected Messages, book 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

I John kite aryo, Kristo onongo tye ka waco kom ne calo ot pa Lubanga; kom ne ma calo ot pa Lubanga obedo pa dano, ki poto piny me mwaka alufu angwen me peko ma kicoko pire tek. Ot pa dano ma Kristo kwaco ne, kicako ne ki kromosom apar angwen ki abicel. Ka Mose obalo i Got Sinai me nongo cik ki pwonya me yiko ot pa Lubanga, obedo i got ceng apar angwen ki abicel. Ezekiel waco ni Kristo oketo ot pa ne i atir me lath aryo. Kare ma owuok ki kato pa kare abicel acel pa lwak ma i Bor ki pa lwak ma i Cen, ma kikwaco John ni opime, obedo mwaka apar angwen ki abicel; ki onongo nyutu “i atir” onyo kare i tung 1798 ki 1844. I mwaka apar angwen ki abicel meno, Yesu oyiko ot pa Lubanga ma me Lamo, ma obedo okweyo kanyutu ka obino macalo lakwena pa kica. Macalo lakwena pa kica, obedo coyo cik ne i cwiny pa jo ne. Cik meno ki tito ne ki luting aryo. Luting me acel tye ki cik angwen, luting me aryo tye ki cik abicel. Ki keken gi nyutu namba apar angwen ki abicel.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Coko Israel pa Jwii ki 1798 nyo 1844, nyuto coko Israel pa Jwii; ento bende nyuto keto Ot pa Lubanga.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Ka wunu bino i bot En, calo kidi matye cing, ma dano keken ojuko en, ento Lubanga oyero en, kede obedo muyemo madwong; wunu bende, calo kite ma tye cing, gi keto wunu obedo ot me cwinya, lwak pa lapriisti maleng, me cwalo misango me cwinya, ma kimite i bot Lubanga ki kom Yesu Kiristo.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Pien bene tye kicono i coc ni, Nen, aketo i Siyon kidi me turo mukwongo, ma kiyero, ma wel madit; ngat ma gene iye pe bi par.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Bot un jo ma giyie, en obedo ber loyo; ento bot jo ma pe gwinyo, kidi ma latic me yiko ot gi okwero, kidi keken omiyo bedo wii kor; kacel obedo kidi me buto, ki kal ma gicako peko kwede, bot jo ma gubuto i lok, pien pe gwinyo; kede mano, gitero i mano.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Ento wunu obedo dul ma kiyero, lami pa rwot, piny maleng, jo ma gin pa en keken; pi wunu myero yubu pa en ma olwongo wunu ki i bwine kelo wunu i ler pa en ma ber tutwal: Wunu ma con pe wunu obedo jo, ento kombedi wunu obedo jo pa Lubanga; ma con pe wunu otyeko nongo kica, ento kombedi wunu otyeko nongo kica. 1 Pita 2:4-10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Ot pa Lubanga ma ocako yaro ne i mwaka 1798, ki otyeko ne i mwaka 1844, tye iye kit pa jo ma “kiketo gi” i kobo cikke. Kobo cikke gi oyaa piny kun gikwero woko “seven times,” “the corner stone,” “the stone which the builders disallowed” ma en “rock of offence” kede “stone of stumbling.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Dul ma “kiyero pa Lubanga” ongeno “kidi” ma “kijuko ki dano” ni obedo “kidi matye ngima,” kede “kidi” ma “kiyero pa Lubanga,” ma “pire tek.” “Jo ma kiyero pa Lubanga,” “dul ma kiyero” i “kare mukato” “pe onongo obedo jo, ento” ne myero obed “jo pa Lubanga.” Ka Lubanga oconge oko aryo, okweyo gi woko ki bot “jo me lobo.” Gi ne myero obed jo pa en ka oconge piny aryo me bedo acel i kare me higa 46 ma ocake i 1798 dok otyeko i 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Tye piny me cako acel keken, piny me cako man en aye Yesu Kristo; ento “kidi me rubo” ma obedo piny me cako me lok ma jo ma pe gito cik gikweyo woko, obedo “labicel” pa Musa. Kare ma “labicel” gikweyo woko i 1863, en obedo kweyo Yesu Kristo woko.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Lok pa kwena ma nyutu ni yubo pa kabedo maler ma ocake i dwe October 22, 1844 obedo kityeko pa poropheti me higa 2300 keken, nyutu kabedo maler ma piny, kabedo maler ma pe tye ki lwak, lobo pa rwot ma pe tye ki jo piny. Pe tye kica mo pa kabedo maler ma kicoyo ki Yamo pa Lubanga, ma rwom maloyo gin ma Lubanga owaco ni en aye kica pa kabedo maler.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Kacel, wek gi yubu pi an ot maleng; mi an obed i tunggi. Exodus 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

I i Makwalo Maleng, ot maleng pa Lubanga kare ducu kitye kacel ki jo pa En, ma gin lwak pa En. Otut aryo pa Ezekiel, ma kiketo nyinggi ni piny aryo, myero gibedo piny acel, ki ot maleng pa Lubanga bi bedo i tunggi. Waco ki marac lapeny ma tye i coc apar adek pa Daniel apar abicel, me gobo gin ma lapeny en tye penyo, obedo bene con iye juko 'joma maleng acel' ma i coc apar adek, ma kityeko penyo ne me dwoko lapeny.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Eka awinyo ngat acel ma maleng tye ka waco; ki ngat mukene ma maleng owaco bot ngat ma maleng ma otyeko waco ni, “Obed adii wang neno me lamo me nino ka nino, kede golo cik me goro, me miyo Ka Maleng kede lweny obed kigoyo i ti?” En owaco bot an ni, “Nino alufu aryo kede miya adek; eka Ka Maleng bino yweyo.” Daniel 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Ngat me polo ma ki penyo kweni, gicoyo ne “ngat maleng acel acel”; ki lok man gikwanyo ki leb Ebru “Palmoni,” ma piro ni lacono ma pire tek, lacono me gin me imung. I lok man, ma obedo tung me anyim ki gang pa Adventism, Kristo kitye ka yaro pire ne macalo lacono ma pire tek. En timo mano kany, kun en nyuto kit me rwate i kom porofesi me cawa ma bor tutwal i Baibul, kacel ki porofesi me cawa pa ceng 2,300. Porofesi me cawa ma bor tutwal obedo kwer pa Mose, ma en “abicel ka” pa Levitiko 26. En aye porofesi ma nyuto yubo woko ki lubo cing pa ot aryo pa Isirael, gi ma ginyutu macalo “lwak” ma bino yiiki piny i verse 13; ento verse 14 nyuto porofesi me yiiko piny Ka Maleng. Porofesi aryo eni gityeko piromo i October 22, 1844, lacen ki dako ma laco ne otho pa Zarefati ocwako lela aryo me mac pa lacam pa lagam.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Ka Adventism okwanyo adwogi ma acel atir me kare me janabi, ma malaika giloro William Miller me ngeno, gidoŋo wanggi keken. I mwaka 1856, kacel ki atikol 8 pa Hiram Edson, Palmoni otemo medo can me Seven Times, entono pe onongo kelo gin mo. Gikwanyo kwena pi Laodicea, ki giywako nyutu marac abic pa Laodicea, kunen ginyutu pire keni calo nyiri ma pe tye ki cwe abic ma pe gi lagam.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Mwaka 65 me Esaya lacapit 7, ma nyutu mwaka 742 BC, 723 BC ki 677 BC i cako ne, odwogo i agiki me kit mukato ma romo 1798, 1844 ki 1863. Kit mukato ma agiki en nyutu calo kube me lati aryo i Ezekiel lacapit 37, ki dako ma laco ne otho i Sarepta (macalo kit ma gityeko lwongo ne i Leb Giriiki me Adok Manyen), obedo kit mukato me Lubanga keto kica ki Israeli me Lamo i Yuda me Lamo (piny maler) i kare me duc ma namba 6 me porofesi me Baibul. Kit mukato man, ka en obedo agiki me porofesi me mwaka 65, bende nyutu cako me lebi me lobo ma i Revelation lacapit 13. I cako me duc ma namba 6 me porofesi me Baibul, kube me lati aryo nyutu agiki me duc ma namba 6 me porofesi me Baibul. Kit mukato man tye ki kit mukato ma orwate me horn pa Protestantism ki horn pa Republicanism.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

I lok me porofeti, teko, onyo laŋ, onyo pinye, onyo lobo me rwot, onyo rwot, onyo wi, gin alama ma twero loko-nyutu, ki kit me tyen lok ma ki tic kwede. Alama weng man bene cwalo bot latwak aryo, ma Ezekieli nyute calo pinye aryo. I acakki me gin me porofeti pa lacer me piny, laŋ me Protesitanti kigudo rwome i pinye acel, onyo i laŋ acel. I agiki me gin acel-gi pen, laŋ me Rupubulika bicono rwom kwede laŋ me Protesitanti ma ojukke woko me doko pinye acel. Piny nen obedo cal i bot lacer me pi i Apokalipsi apar adek. I poro me ngec, ka wa pe wamenyo lamonyo me kwero me cawa aboro (ma kigi timo i bot ot aryo weng me Isirayel me kom), atir pe wabin twero neno kit ma ot aryo magi me Isirayel me cawa macon odoko pinye me Isirayel me cwiny i mwaka 1844. Ka pe wa neno gin meno, atir wa pe tye ki ngec mo keken i kit ma gin mo ma time i acakki pa Amerika nyuto gin mo ma time i agiki, ka laŋ me Rupubulika nwoyo tic me gudo rwome ki rwomruwom ma kiyaro i acakki ki laŋ me Protesitanti.

We will continue to consider these truths in the next article.

Wabibedo ka paro ada magi i nyig coc ma anyim.

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